Chapter 1: Opening the Meaning

仲尼居，曾子侍。子曰：“先王有至德要道，以順天下，民用和睦，上下無怨。汝知之乎？”曾子避席曰：“參不敏，何足以知之？”子曰：“夫孝，德之本也，教之所由生也。復坐，吾語汝。身體髮膚，受之父母，不敢毀傷，孝之始也。立身行道，揚名於後世，以顯父母，孝之終也。夫孝，始於事親，中於事君，終於立身。《大雅》云：‘無念爾祖，聿修厥德。’”

Confucius was sitting at leisure at home, with Master Zeng attending him. Confucius said: “The former kings had a supreme virtue and an essential Way, by which they brought the world into obedience, so that the people lived in harmony and there was no resentment between high and low. Do you know what it was?” Master Zeng rose from his mat and said: “I, Shen, am not clever; how could I know?” Confucius said: “It is filial piety. Filial piety is the root of virtue, and all teaching springs from it. Sit down again, and I will tell you. Our bodies, with their limbs, hair and skin, are received from our parents, and we dare not allow them to be harmed in the slightest; this is the beginning of filial piety. To establish oneself in the world, practice the Way, and spread one’s name to later ages so as to bring glory to one’s parents; this is the end of filial piety. Filial piety begins with serving one’s parents, continues with serving one’s ruler, and ends with establishing oneself. The Book of Songs, in the ‘King Wen’ ode of the Greater Odes, says: ‘Can you not remember your ancestors? Then cultivate the virtue they have handed down.’”

子曰：“愛親者，不敢惡於人；敬親者，不敢慢於人。愛敬盡於事親，而德教加於百姓，刑于四海。蓋天子之孝也。《甫刑》云：‘一人有慶，兆民賴之。’”

Confucius said: “One who truly loves his own parents will not hate the parents of others; one who truly respects his own parents will not slight the parents of others. When love and respect are fully devoted to serving one’s parents, and this virtue is then extended to the people and becomes a model for all within the four seas, that is the filial piety of the Son of Heaven. The ‘Marquis of Lu on Punishments’ in the Book of Documents says: ‘When the one man, the Son of Heaven, has goodness, the myriad people rely on him.’”

在上不驕，高而不危；制節謹度，滿而不溢。高而不危，所以長守貴也。滿而不溢，所以長守富也。富貴不離其身，然後能保其社稷，而和其民人。蓋諸侯之孝也。《詩》云：“戰戰兢兢，如臨深淵，如履薄冰。”

To dwell in a high position without arrogance means that, however high one is, one will not be in danger; to be frugal and observe the rules means that, however full one’s wealth, it will not overflow. To be high without danger is the way to preserve one’s honor for long; to be full without overflowing is the way to preserve one’s wealth for long. Only when wealth and rank do not leave one can one then preserve one’s state and keep the people under one’s rule in harmony. This is the filial piety of the feudal lords. The “Xiao Min” ode of the Lesser Odes in the Book of Songs says: “Be fearful and cautious, as if standing at the edge of a deep abyss, as if treading on thin ice.”

非先王之法服不敢服，非先王之法言不敢道，非先王之德行不敢行。是故非法不言，非道不行；口無擇言，身無擇行；言滿天下無口過，行滿天下無怨惡：三者備矣，然後能守其宗廟。蓋卿大夫之孝也。《詩》云：“夙夜匪懈，以事一人。”

One does not dare to wear clothing that does not accord with the rites of the former kings, does not dare to speak words that do not accord with the rites of the former kings, and does not dare to do deeds that do not accord with the virtue of the former kings. Therefore one does not utter words contrary to the rites and does not do deeds contrary to the Way; one’s words need no picking and choosing yet contain no faults, and one’s deeds need no picking and choosing yet contain no errors; one’s words spread throughout the world without any blame from the mouths of others, and one’s deeds fill the world without arousing resentment. When these three are all complete, one can then preserve one’s ancestral temple. This is the filial piety of high officials. The “Zheng Min” ode of the Greater Odes in the Book of Songs says: “Early and late, never idle, serve the one man, the Son of Heaven, with undivided heart.”

資於事父以事母，而愛同；資於事父以事君，而敬同。故母取其愛，而君取其敬，兼之者父也。故以孝事君則忠，以敬事長則順。忠順不失，以事其上，然後能保其祿位，而守其祭祀。蓋士之孝也。《詩》云：“夙興夜寐，無忝爾所生。”

The mind with which one serves one’s father is the one with which one serves one’s mother, and the love in it is the same; the mind with which one serves one’s father is the one with which one serves the ruler, and the reverence in it is the same. Hence from the mother one takes the love, from the ruler one takes the reverence, and the one who has both love and reverence is the father. Therefore to serve the ruler with filial piety is loyalty, and to serve one’s elders with respect is obedience. If one does not lose loyalty and obedience, and serves those above in this manner, one can then preserve one’s salary and official position and keep up one’s sacrifices. This is the filial piety of scholars. The “Xiao Wan” ode of the Lesser Odes in the Book of Songs says: “Rise early, go to bed late, and do not bring shame on those who bore you.”

用天之道，分地之利，謹身節用，以養父母，此庶人之孝也。故自天子至於庶人，孝無終始，而患不及者，未之有也。

Follow the regular course of Heaven through the four seasons, distinguish the produce of the land according to whether the soil is rich or poor, be careful in conduct and thrifty in expenses, and so provide for one’s parents; this is the filial piety of the common people. Therefore, from the Son of Heaven down to the common people, filial piety has no end and no beginning; and that anyone should worry that he cannot attain it has never happened.

曾子曰：“甚哉，孝之大也！”子曰：“夫孝，天之經也，地之義也，民之行也。天地之經，而民是則之。則天之明，因地之利，以順天下。是以其教不肅而成，其政不嚴而治。先王見教之可以化民也，是故先之以博愛，而民莫遺其親，陳之於德義，而民興行。先之以敬讓，而民不爭；導之以禮樂，而民和睦；示之以好惡，而民知禁。《詩》云：‘赫赫師尹，民具爾瞻。’”

Master Zeng said: “How great, that filial piety should be so vast!” Confucius said: “Filial piety is the constant law of Heaven, the proper principle of Earth, and the norm that the people must follow. Heaven and Earth have a constant Way, and the people take it as their pattern. They model themselves on the brightness of Heaven and rely on the advantages of Earth, and so bring the world into obedience. Therefore this teaching succeeds without being severe, and such government is orderly without being harsh. The former kings saw that teaching could transform the people, and so they first set an example of broad love, and none of the people abandoned their parents; they set forth virtue and righteousness, and the people rose to practice them. They first set an example of respect and yielding, and the people did not contend; they guided the people with rites and music, and the people became harmonious; they made plain what they liked and disliked, and the people knew what to prohibit. The ‘Jie Nan Shan’ ode of the Lesser Odes says: ‘Resplendent Grand Tutor Yin, the people all have their eyes upon you.’”

子曰：“昔者明王之以孝治天下也，不敢遺小國之臣，而況於公、侯、伯、子、男乎？故得萬國之歡心，以事其先王。治國者，不敢侮於鰥寡，而況於士民乎？故得百姓之歡心，以事其先君。治家者，不敢失於臣妾，而況於妻子乎？故得人之歡心，以事其親。夫然，故生則親安之，祭則鬼享之。是以天下和平，災害不生，禍亂不作。故明王之以孝治天下也如此。《詩》云：‘有覺德行，四國順之。’”

Confucius said: “In former times the enlightened kings governed the world with filial piety; they did not dare to neglect even the ministers of small states, much less the dukes, marquises, earls, viscounts and barons. Thus they won the allegiance of the myriad states, who all came to serve their former kings. The lords who governed their domains did not dare to insult even widowers and widows, much less scholars and common people. Thus they won the allegiance of the people, who all came to serve their former lords. The grandees who managed their households did not dare to treat even servants and concubines with contempt, much less their wives and children. Thus they won the allegiance of all, who came to serve their parents. When this is so, parents are at ease while alive, and when they have died their spirits come to enjoy the sacrifices. Therefore the world is at peace, calamities do not arise, and disorders do not occur. This is how the enlightened kings governed the world with filial piety. The ‘Yi’ ode of the Greater Odes says: ‘Where there is great virtue, the states of the four quarters come to submit.’”

曾子曰：“敢問聖人之德無以加於孝乎？”子曰：“天地之性，人為貴。

Master Zeng said: “May I ask, in the virtue of the sages, is there really nothing greater than filial piety?” Confucius said: “Of all that Heaven and Earth bring forth, the human being is the most noble.

人之行，莫大於孝。孝莫大於嚴父。嚴父莫大於配天，則周公其人也。昔者周公郊祀后稷以配天，宗祀文王於明堂，以配上帝。是以四海之內，各以其職來祭。

(Confucius continued:) Of human conduct, none is greater than filial piety; in filial piety, none is greater than honoring one’s father; in honoring one’s father, none is greater than having him share in the sacrifice to Heaven. The one who achieved this was the Duke of Zhou. In former times, when the Duke of Zhou performed the suburban sacrifice to Heaven, he had Houji, the first ancestor, share in it; and when he sacrificed to King Wen in the Hall of Light, he had King Wen share in the sacrifice to the Lord on High. Therefore all within the four seas came, each according to his duty, to assist in the sacrifice.

夫聖人之德，又何以加於孝乎？故親生之膝下，以養父母日嚴。聖人因嚴以教敬，因親以教愛。聖人之教不肅而成，其政不嚴而治，其所因者本也。父子之道，天性也，君臣之義也。父母生之，續莫大焉。君親臨之，厚莫重焉。故不愛其親而愛他人者，謂之悖德；不敬其親而敬他人者，謂之悖禮。以順則逆，民無則焉。

(Confucius continued:) What in the sages’ virtue could be greater than filial piety? From the time a child is born, he is nurtured at his parents’ knees, and day by day he comes to feel his parents’ dignity and feel reverence for them. The sage follows this natural dignity to teach reverence, and follows this natural affection to teach love. The sage’s teaching succeeds without being severe, and his government is orderly without being harsh, precisely because he relies on what is rooted in human beings. The way between father and son comes from nature, and it is at the same time the righteousness between ruler and subject. Parents give birth to a person, and no continuity is greater than this; father and ruler both look over me, and no kindness is weightier than this. Therefore to love others without loving one’s own parents is called going against virtue; to respect others without respecting one’s own parents is called going against the rites. Where one ought to be compliant but acts in defiance, the people have no standard to follow.

不在於善，而皆在於凶德，雖得之，君子不貴也。君子則不然，言思可道，行思可樂，德義可尊，作事可法，容止可觀，進退可度，以臨其民。是以其民畏而愛之，則而象之。故能成其德教，而行其政令。《詩》云：‘淑人君子，其儀不忒。’”

(Confucius continued:) Such a person does not establish himself in goodness but falls wholly into wicked conduct; even if he gains his ambitions for a time, the superior person does not value him. The superior person is not like this: his words are chosen so that they can be passed on, his deeds so that they can give pleasure; his virtue and righteousness are worthy of honor, his works are worthy of imitation, his appearance and bearing are worthy of regard, and his advancing and withdrawing are worthy of being taken as a model. With such a manner he faces the people. Therefore the people both fear and love him, take him as their standard and imitate him. Thus he can perfect his moral teaching and carry out his government. The “Shi Jiu” ode of the Odes of Cao says: “The good gentleman, his bearing is without the slightest fault.”

子曰：“孝子之事親也，居則致其敬，養則致其樂，病則致其憂，喪則致其哀，祭則致其嚴。五者備矣，然後能事親。事親者，居上不驕，為下不亂，在醜不爭。居上而驕則亡，為下而亂則刑，在醜而爭則兵。三者不除，雖日用三牲之養，猶為不孝也。”

Confucius said: “In serving his parents, a filial son shows the utmost respect in daily life, the utmost joy in supporting them, the utmost anxiety when they are ill, the utmost grief at their funeral, and the utmost solemnity in sacrificing to them. When these five are all complete, one can then be said to serve one’s parents. One who can serve his parents is not arrogant in a high position, does not cause disorder in a low position, and does not quarrel among his equals. Arrogance in a high position brings ruin, disorder in a low position brings punishment, and quarreling among equals brings weapons. If these three faults are not eliminated, then even if one supports one’s parents daily with the three meats of ox, sheep and pig, one is still unfilial.”

子曰：“五刑之屬三千，而罪莫大於不孝。要君者無上，非聖人者無法，非孝者無親。此大亂之道也。”

Confucius said: “The offenses that fall under the five punishments number three thousand, and none of these crimes is greater than being unfilial. One who coerces his ruler has no regard for those above him; one who disparages the sages has no regard for the law; one who disparages filial piety has no regard for his parents. These three are precisely the root of great disorder in the world.”

子曰：“教民親愛，莫善於孝。教民禮順，莫善於悌。移風易俗，莫善於樂。

Confucius said: “To teach the people to love one another, nothing is better than filial piety; to teach the people courtesy and obedience, nothing is better than respect for elder brothers (ti); to change customs and habits, nothing is better than music.

安上治民，莫善於禮。禮者，敬而已矣。故敬其父，則子悅；敬其兄，則弟悅；敬其君，則臣悅；敬一人，而千萬人悅。所敬者寡，而悅者眾，此之謂要道也。”

(Confucius continued:) To keep those above at ease and the people well ordered, nothing is better than the rites. The essence of the rites is nothing more than one word, “reverence.” So when one shows reverence to another man’s father, the sons are glad; when one shows reverence to another man’s elder brother, the younger brothers are glad; when one shows reverence to another man’s ruler, the ministers are glad. The one revered is a single person, yet those made glad are thousands upon thousands. Where those revered are few and those made glad are many, this is called the essential Way.”

子曰：“君子之教以孝也，非家至而日見之也。教以孝，所以敬天下之為人父者也。教以悌，所以敬天下之為人兄者也。教以臣，所以敬天下之為人君者也。

Confucius said: “When the superior person teaches through filial piety, it is not that he goes to every household and meets people every day. Teaching filial piety is a way of showing reverence to all who are fathers in the world; teaching respect for elder brothers is a way of showing reverence to all who are elder brothers in the world; teaching the duty of a minister is a way of showing reverence to all who are rulers in the world.

《詩》云：‘愷悌君子，民之父母。’非至德，其孰能順民如此其大者乎！”

(Confucius continued:) The “Jiong Zhuo” ode of the Greater Odes in the Book of Songs says: “The gentle and easy-going gentleman is the father and mother of the people.” If it were not supreme virtue, who could bring the people into obedience so broadly as this!”

子曰：“君子之事親孝，故忠可移於君。事兄悌，故順可移於長。居家理，故治可移於官。是以行成於內，而名立於後世矣。”

Confucius said: “The superior person serves his parents with filial piety at home, so this heart can be transferred into loyalty in serving the ruler; he serves his elder brothers with respect, so this heart can be transferred into obedience in serving his elders; he manages affairs at home in an orderly way, so this ability can be transferred to government office. Therefore virtue is formed within the household, while one’s name is established for later ages.”

曾子曰：“若夫慈愛恭敬，安親揚名，則聞命矣。敢問子從父之令，可謂孝乎？”子曰：“是何言與，是何言與！昔者天子有爭臣七人，雖無道，不失其天下；諸侯有爭臣五人，雖無道，不失其國；大夫有爭臣三人，雖無道，不失其家；士有爭友，則身不離於令名；父有爭子，則身不陷於不義。故當不義，則子不可以不爭於父，臣不可以不爭於君；故當不義，則爭之。從父之令，又焉得為孝乎！”

Master Zeng said: “As for such matters as kindness, respect, giving one’s parents ease, and winning them renown, I have already received your teaching. May I venture to ask: if a son simply obeys his father’s commands, can this be called filial piety?” Confucius said: “What words are these! What words are these! In former times, if the Son of Heaven had seven ministers who dared to remonstrate frankly, then even if he himself lacked the Way, he would not lose the world; if a feudal lord had five such ministers, then even if he himself lacked the Way, he would not lose his state; if a grandee had three such retainers, then even if he himself lacked the Way, he would not lose his fief; if a scholar had a friend who dared to remonstrate, he would not lose his good name; if a father had a son who dared to remonstrate, he would not fall into unrighteousness. Therefore, when faced with unrighteousness, a son cannot fail to remonstrate with his father, and a minister cannot fail to remonstrate with his ruler; when faced with unrighteousness, one must remonstrate. To simply obey one’s father’s commands, how can that be counted as filial piety!”

子曰：“昔者明王事父孝，故事天明；事母孝，故事地察；長幼順，故上下治。天地明察，神明彰矣。故雖天子，必有尊也，言有父也；必有先也，言有兄也。宗廟致敬，不忘親也；修身慎行，恐辱先也。宗廟致敬，鬼神著矣。孝悌之至，通於神明，光於四海，無所不通。《詩》云：‘自西自東，自南自北，無思不服。’”

Confucius said: “In former times the enlightened kings served their fathers with filial piety, and so they were discerning in serving Heaven; they served their mothers with filial piety, and so they were careful in serving Earth; elders and juniors were in harmony with one another, and so high and low were well ordered. When Heaven and Earth were served with such discernment and care, the responses of the spirits became manifest. Therefore, even one who is Son of Heaven must have someone he honors, meaning that he still has a father above him; and must have someone who goes before him, meaning that he still has an elder brother above him. To show reverence in the ancestral temple is to not forget one’s kin; to cultivate oneself and be careful in conduct is to fear bringing shame on one’s forebears. When reverence is shown in the ancestral temple, the ghosts and spirits make themselves known. When filial piety and respect for elder brothers are carried to the utmost, they penetrate to the spirits and shine over the four seas, and there is nowhere they do not reach. The ‘Wen Wang You Sheng’ ode of the Greater Odes says: ‘From west to east, from south to north, there was no one who did not submit with a willing heart.’”

子曰：“君子之事上也，進思盡忠，退思補過，將順其美，匡救其惡，故上下能相親也。《詩》云：‘心乎愛矣，遐不謂矣。中心藏之，何日忘之。’”

Confucius said: “When the superior person serves those above him, at court he thinks of how to give his utmost loyalty, and in retirement he thinks of how to make up for the ruler’s faults; when the ruler does well he helps bring it to completion, and when the ruler does badly he finds ways to correct and rescue him; so high and low can draw close to one another. The ‘Xi Sang’ ode of the Lesser Odes in the Book of Songs says: ‘In my heart I love him, why should I not say so? I keep it hidden deep within; what day could I ever forget?’”

子曰：“孝子之喪親也，哭不偯，禮無容，言不文，服美不安，聞樂不樂，食旨不甘，此哀慼之情也。三日而食，教民無以死傷生。毀不滅性，此聖人之政也。喪不過三年，示民有終也。為之棺槨衣衾而舉之，陳其簠簋而哀慼之；擗踴哭泣，哀以送之；卜其宅兆，而安措之；為之宗廟，以鬼享之；春秋祭祀，以時思之。生事愛敬，死事哀慼，生民之本盡矣，死生之義備矣，孝子之事親終矣。”

Confucius said: “When a filial son mourns his parents, he weeps without drawing out his voice, performs the rites without attention to his appearance, speaks without polish, is uneasy wearing fine clothes, takes no delight on hearing music, and finds no sweetness in good food; these are all the true feelings of grief. After three days of fasting, he must eat again; this teaches the people not to harm the living because of the dead. Grief that does not destroy one’s life is the policy laid down by the sages. The mourning period does not exceed three years, to show the people that sorrow has an end. One prepares the coffin, outer coffin, shroud and bedding and lays the dead to rest, sets out the ritual vessels, the fu and gui, and mourns; beating the breast, stamping the feet, and weeping tears, one sends the parent off with grief; one divines a burial site and settles the parent there in peace; one builds an ancestral temple and offers sacrifices with the rites due to spirits; in spring and autumn one sacrifices in due season and remembers them as the seasons turn. Serving them in life with love and reverence, and serving them in death with sorrow and grief, one has fulfilled the root of being a person, the principles of life and death are complete, and the filial son’s service to his parents is ended.”