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中國哲學書電子化計劃
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儒家 -> 孝經 -> 聖治 -> 1

曾子曰：The disciple Zeng said,
「敢問聖人之德，"I venture to ask whether in the virtue of the sages
無以加於孝乎？」 there was not something greater than filial piety."
子曰：The Master replied,
「天地之性， "Of all (creatures with their different) natures produced by Heaven and Earth,
人為貴。 man is the noblest.
人之行，Of all the actions of man
莫大於孝。 there is none greater than filial piety.
孝莫大於嚴父。In filial piety there is nothing greater than the reverential awe of one's father.
嚴父莫大於配天， In the reverential awe shown to one's father there is nothing greater than the making him the correlate of Heaven.
則周公其人也。 The duke of Zhou was the man who (first) did this.
昔者，周公郊祀後稷以配天，Formerly the duke of Zhou at the border altar sacrificed to Hou Ji as the correlate of Heaven,
宗祀文王於明堂，以配上帝。 and in the Brilliant Hall he honored king Wen and sacrificed to him as the correlate of God.
是以四海之內， The consequence was that from (all the states) within the four seas,
各以其職來祭。 every (prince) came in the discharge of his duty to (assist in those) sacrifices.
夫聖人之德，又何以加於孝乎？In the virtue of the sages what besides was there greater than filial piety?
故親生之膝下，Now the feeling of affection grows up at the parents' knees,
以養父母日嚴。and as (the duty of) nourishing those parents is exercised, the affection daily merges in awe.
聖人因嚴以教敬， The sages proceeded from the (feeling of) awe to teach (the duties of) reverence,
因親以教愛。 and from (that of) affection to teach (those of) love.
聖人之教， The teachings of the sages,
不肅而成，without being severe, were successful,
其政不嚴而治，and their government, without being rigorous, was effective.
其所因者本也。 What they proceeded from was the root (of filial piety implanted by Heaven).
父子之道，The relation and duties between father and son,
天性也， (thus belonging to) the Heaven-conferred nature,
君臣之義也。 (contain in them the principle of) righteousness between ruler and subject.
父母生之，續莫大焉。The son derives his life from his parents, and no greater gift could possibly be transmitted.
君親臨之，厚莫重焉。His ruler and parent (in one), his father deals with him accordingly, and no generosity could be greater than this.
故不愛其親而愛他人者，Hence, he who does not love his parents, but loves other men,
謂之悖德； is called a rebel against virtue,
不敬其親而敬他人者，and he who does not revere his parents, but reveres other men,
謂之悖禮。 is called a rebel against propriety.
以順則逆， When (the ruler) himself thus acts contrary to (the principles) which should place him in accord (with all men),
民無則焉。 he presents nothing for the people to imitate.
不在於善， He has nothing to do with what is good,
而皆在於凶德， but entirely and only with what is injurious to virtue.
雖得之，Though he may get (his will, and be above others),
君子不貴也。 the superior man does not give him his approval.
君子則不然，It is not so with the superior man.
言思可道，He speaks, having thought whether the words should be spoken;
行思可樂，he acts, having thought whether his actions are sure to give pleasure.
德義可尊， His virtue and righteousness are such as will be honored;
作事可法， what he initiates and does is fit to be imitated;
容止可觀， his deportment is worthy of contemplation;
進退可度， his movements in advancing or retiring are all according to the proper rule.
以臨其民。 In this way does he present himself to the people,
是以其民畏而愛之， who both revere and love him,
則而象之。 imitate and become like him.
故能成其德教，而行其政令。Thus he is able to make his teaching of virtue successful, and his government and orders to be carried into effect.
《詩》云：It is said in the Book of Poetry:
『淑人君子，The virtuous man, the princely one,
其儀不忒。』」 Has nothing wrong in his deportment."

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