| Chinese Text Project | |
| Simplified Chinese version |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "夫孝，天之经也" Matched:8. |
| Total 8 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孝经 - Xiao Jing》 | [Warring States (475 BC - 221 BC)] | Books referencing 《孝经》 Library Resources Source Related resources |
《三才 - Filial Piety in Relation to the Three Powers》 | English translation: James Legge [?] | Books referencing 《三才》 Library Resources |
| 1 | 三才: | 曾子曰：“甚哉，孝之大也！”子曰：“夫孝，天之经也，地之义也，民之行也。天地之经，而民是则之。则天之明，因地之利，以顺天下。是以其教不肃而成，其政不严而治。先王见教之可以化民也，是故先之以博爱，而民莫遗其亲，陈之德义，而民兴行。先之以敬让，而民不争；导之以礼乐，而民和睦；示之以好恶，而民知禁。《诗》云：‘赫赫师尹，民具尔瞻。’” |
| Filial Piety in Relation...: |
The disciple Zeng said, "Immense indeed is the greatness of filial piety!" The Master replied, "Yes, filial piety is the constant (method) of Heaven, the righteousness of Earth, and the practical duty of Man. Heaven and earth invariably pursue the course (that may be thus described), and the people take it as their pattern. (The ancient kings) imitated the brilliant luminaries of heaven and acted in accordance with the (varying) advantages afforded by earth, so that they were in accord with all under heaven, and in consequence their teachings, without being severe, were successful, and their government, without being rigorous, secured perfect order. The ancient kings, seeing how their teachings could transform the people, set before them therefore an example of the most extended love, and none of the people neglected their parents. They set forth to them (the nature of) virtue and righteousness, and the people roused themselves to the practice of them. They went before them with reverence and yielding courtesy, and the people had no contentions. They led them on by the rules of propriety and by music, and the people were harmonious and benignant. They showed them what they loved and what they disliked, and the people understood their prohibitions. It is said in the Book of Poetry: Awe-inspiring are you, O Grand-Master Yin, And the people all look up to you." |
《春秋繁露 - Chun Qiu Fan Lu》 | [Western Han (206 BC - 9)] Dong Zhong Shu | Books referencing 《春秋繁露》 Library Resources Related resources |
《五行对》 | Library Resources |
| 1 | 五行对: | 河闲献王问温城董君曰：“《孝经》曰‘夫孝，天之经，地之义。’何谓也？”对曰：“天有五行，木火土金水是也。木生火，火生土，土生金，金生水。水为冬，金为秋，土为季夏，木为春。春主生，夏主长，季夏主养，秋主收，冬主藏。藏，冬之所成也。是故父之所生，其子长之；父之所长，其子养之；父之所养，其子成之。诸父所为，其子皆奉承而续行之，不敢不致如父之意，尽为人之道也。故五行者，五行也。由此观之，父授之，子受之，乃天之道也。故曰：夫孝者，天之经也。此之谓也。”王曰：“善哉。天经既得闻之矣，愿闻地之义。”对曰：“地出云为雨，起气为风。风雨者，地之所为。地不敢有其功名，必上之于天。命若从天气者，故曰天风天雨也，莫曰地风地雨也。勤劳在地，名一归于天，非至有义，其孰能行此？故下事上，如地事天也，可谓大忠矣。土者，火之子也。五行莫贵于土。土之于四时无所命者，不与火分功名。木名春，火名夏，金名秋，水名冬。忠臣之义，孝子之行，取之土。土者，五行最贵者也，其义不可以加矣。五声莫贵于宫，五味莫美于甘，五色莫盛于黄，此谓孝者地之义也。”王曰：“善载！” |
《大戴礼记 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴礼记》 Library Resources |
《曾子大孝》 | Library Resources |
| 4 | 曾子大孝: | 夫孝者，天下之大经也。夫孝置之而塞于天地，衡之而衡于四海，施诸后世而无朝夕，推而放诸东海而准，推而放诸西海而准，推而放诸南海而准，推而放诸北海而准。《诗》云：‘自西自东，自南自北，无思不服，’此之谓也。 |
《史书 - Histories》 | Related resources |
《汉书 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《汉书》 Library Resources |
《志》 | Books referencing 《志》 Library Resources |
《艺文志》 | Books referencing 《艺文志》 Library Resources |
| 131 | 艺文志: | 孝经者，孔子为曾子陈孝道也。夫孝，天之经，地之义，民之行也。举大者言，故曰孝经。汉兴，长孙氏、博士江翁、少府后仓、谏大夫翼奉、安昌侯张禹传之，各自名家。经文皆同，唯孔氏壁中古文为异。“父母生之，续莫大焉”，“故亲生之膝下”，诸家说不安处，古文字读皆异。 |
《后汉书 - Hou Han Shu》 | [Northern and Southern] 420-445 | Books referencing 《后汉书》 Library Resources |
《列传》 | Library Resources |
《吴延史卢赵列传》 | Library Resources |
| 10 | 吴延史卢... : | 时人或疑仁孝前后之证，笃乃论之曰：“观夫仁孝之辩，纷然异端，互引典文，代取事据，可谓笃论矣。夫人二致同源，总率百行，非复铢两轻重，必定前后之数也。而如欲分其大较，体而名之，则孝在事亲，仁施品物。施物则功济于时，事亲则德归于己。于己则事寡，济时则功多。推此以言，仁则远矣。然物有出微而著，事有由隐而章。近取诸身，刵耳有听受之用，目有察见之明，足有致远之劳，手有饰卫之功，功虽显外，本之者心也。远取诸物，则草木之生，始于萌牙，终于弥蔓，枝叶扶疏，荣华纷缛，末虽繁蔚，致之者根也。夫仁人之有孝，犹四体之有心腹，枝叶之有本根也。圣人知之，故曰：‘夫孝，天之经也，地之义也，人之行也。’‘君子务本，本立而道生。孝悌也者，其为仁之本与！’然体大难备，物性好偏，故所施不同，事少两兼者也。如必对其优劣，则仁以枝叶扶疏为大，孝以心体本根为先，可无讼也。或谓先孝后仁，非仲尼序回、参之意。盖以为仁孝同质而生，纯体之者，则互以为称，虞舜、颜回是也。若偏而体之，则各有其目，公刘、曾参是也。夫曾、闵以孝悌为至德，管仲以九合为仁功，未有论德不先回、参，考功不大夷吾。以此而言，各从其称者也。” |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷九》 | Library Resources |
《孝经》 | Library Resources |
| 7 | 孝经: | 曾子曰：甚哉。孝之大也。上从天子下至庶人皆当为孝无终始，曾子乃知孝之为大。子曰：夫孝，天之经也。春秋冬夏，物有死生，天之经也。地之义也。山川高下，水泉流通，地之义也。民之行也。孝悌恭敬，民之行也。天地之经，而民是则之，天有四时，地有高下，民居其间，当是而则之。则天之明，则，视也。视天四时无失其早晚也。因地之利，因地高下所宜何等。以顺天下，是以其教不肃而成，以，用也。用天四时地利，顺治天下，下民皆乐之，是以其教不肃而成也。其政不严而治，政不烦苛，故不严而治也。先王见教之可以化民也。见因天地教化民之易也。是故先之以博爱，而民莫遗其亲，先修人事，流化于民也。陈之以德义，而民兴行，上好义，则民莫敢不服也。先之以敬让，而民不争，若文王敬让于朝，虞，芮推畔于野，上行之则下效法之。道之以礼乐，而民和睦，上好礼则民莫敢不敬。示之以好恶，而民知禁。善者赏之，恶者罚之，民知禁，不敢为非也。 |
《艺文类聚》 | [Tang] 624 | Library Resources |
《卷二十》 | Library Resources |
《人部四》 | Library Resources |
《孝》 | Library Resources |
| 2 | 孝: |
《孝经》曰：夫孝天之经也。地之义也。民之行也。 又曰：夫孝始于事亲，中于事君，终于立身。 又曰：爱亲者，不敢恶于人，敬亲者，不敢慢于人，爱敬尽于事亲，而德教加于百姓，刑于四海，盖天子之孝也。 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《学部四》 | Library Resources |
《孝经》 | Library Resources |
| 5 | 孝经: | 《汉书·艺文志》曰：《孝经》者，孔子为曾子陈孝道也。夫孝，天之经也，地之义也，民之行也。举大者言，故曰《孝经》。 |
| Total 8 paragraphs. Page 1 of 1. |
|---|