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1、zhongnijucengzichiz1yuexiawangyouzhideyaoddoy1shuntian仲尼居，曾子持。子曰：“先王有至德要道，以顺天xiaminyonghemushangciawuyuanruzhizhihu下，民用和睦，上下无怨。汝知之乎？”cengzibix1yuecanbuminhezuyizhizhi曾子避席曰：“参不敏，何足以知之？”ziyuefuxidodezhibenyejiazhisuoyoushengyefuzuowuyu子曰：“夫孝，德之本也，教之所由生也。复坐，吾语shentfafushouzhifumiubuganhuBhangxiazhishiy

2、elishen“身体发肤，受之父母，不敢毁伤，孝之始也。立身hang!aoyangi1ngyuhoushiyixianfumiuxiazhzhongyefuxidoshiyu行道，扬名于后世，以显父母，孝之终也。夫孝，始于shiqinzhongyushijunzhongyulishenddyayunwunianerzu事亲，忠于事君，终于立身。大雅云：无念尔祖，yuxiujuede聿修厥德。”ziyueaiqinzhebuganeyurenjinginzhebuganmianyuren子曰：“爱亲者，不敢恶于人；敬亲者，不敢慢于人。aijinginyushiqinerdejiajiayubai

3、xingxingrusihaigaitianzizhixiacye爱敬尽于事亲，而德教加于百姓，刑于四海。盖天子之孝也。fuxingyunyireiyouqingzhdcminlaizhi甫刑云：一人有庆，兆民赖之。”zashangbujiaogaoerbuweizhijiejindumianerbuyigaoerbu在上不骄，高而不危；制节谨度，满而不溢。高而不weisuoychanghouguiyemianerbuyisuoychanghoufuyefUguibU危，所以长守贵也。满而不溢，所以长守富也。富贵不liqishenranhounengbaoq1shejierheqiminren

4、gdizhuhGuzhixiacye离其身，然后能保其社稷，而和其民人。盖诸侯之孝也sh i y u nzhazhaijirjicgingrul1sheyuanrulubobing云：“战战兢兢，如临深渊，如履薄冰。”fexiawangzhifafubuganfufexiawangzhifayanbugandaofexiawang非先王之法服不敢服，非先王之法言不敢道，非先王zhidexingiugarhangshigufeifabuyanfedaobuxingkouwuzeyanshen之德行不敢行。是故非法不言，非道不行；口无择言，身wuzehangyaimiantiaxiawukougu

5、ohangnantiaxiawuyuanesanzhebeiy1无择行；言满天下无口过，行满天下无怨恶：三者备矣，ranhounenghouqizongnidogdqingdafuzhixiacyeshiyunsuyefei然后能守其宗庙。盖卿大夫之孝也。诗云：“夙夜匪xieyishiyiren懈，以事一人。”ziyushifuyishimiueraitongziyushifuyishijunerjihg6ng资于事父以事母，而爱同；资于事父以事君，而敬同。gumiuquqidierjunquqijingjiazhizhefuyeguyixiashijunzezhong故母取其爱，而君取其敬，

6、兼之者父也。故以孝事君则忠，yijinhchangzeshunzhonghunbushiyishiq1shangranhounenbaoq1luwei以敬事长则顺。忠顺不失，以事其上，然后能保其禄位，ershouqijisigaishizhxiaoyeshiyunsuxinyemieiwutianer而守其祭祀。盖士之孝也。诗云：“夙兴夜寐，无忝尔sucsheng所生。”y6ngiazhidaofendizhilijishenjiyongyiyangfumiucishuren用天之道，分地之利，谨身节用，以养父母，此庶人zhxiaoyeguzitianzizhiyushurenxiawuzho

7、ngshierhuanbujizhewei之孝也。故自天子至于庶人，孝无终始，而患不及者，未zhiyouye之有也。cengziyueshenzaixiazhIdaye曾子曰：“甚哉，孝之大也！ziyuefuxidotiazhijinyedizhiyiyeminzhihangyetiardi子曰：“夫孝，天之经也，地之义也，民之行也。天地zhijngermiinshizezhizetiazhimiingyindizhiliyishuntianxiashi之经，而民是则之。则天之明，因地之利，以顺天下。是yiqijiabusuerchengqizhengbuyanerzhixiawangjiaj

8、hazhikeyihuamiin以其教不肃而成，其政不严而治。先王见教之可以化民yeshigUxiazhiyibGdi6rminmidyiqiqinchenzhiyudeyi6rmin也，是故先之以博爱，而民莫遗其亲，陈之于德义，而民xihg&ngxiaizhiyijinng6rminbuzhengdaozhiyilile6rminhemu兴行。先之以敬让，而民不争；导之以礼乐，而民和睦；shizhiyihdowU6rminzhijinshiyunheheshiyinminjuer示之以好恶，而民知禁。诗云：赫赫师尹，民具尔zhan瞻。”ziyuexizhemiinwangzhiyixiazh

9、itiaxiayebuganyixiaguozhichen子曰：“昔者明王之以孝治天下也，不敢遗小国之臣，erkuangyugonghoubozinanhugudewanguozhihuanxinyishiqi而况于公、侯、伯、子、男乎？故得万国之欢心，以事其xiawangzhguozhebuganwuyuguanguaerkuangyushimiinhugudebaixing先王。治国者，不敢侮于鳏寡，而况于士民乎？故得百姓zhhuanxinyishiqixiajunzhijishebuganshiyuchenqieerkuangyuqi之欢心，以事其先君。治家者，不敢失于臣妾，而况于妻zi

10、huguderenzhhuanxinyishiqiqinfurangushengzeqinanzhi子乎？故得人之欢心，以事其亲。夫然，故生则亲安之，jizeguxianghishiyitiaxiahepingzaihaibushenghuoluaibuzuogumiing祭则鬼享之。是以天下和平，灾害不生，祸乱不作。故明wangzhiyixidzhitiaxiayerucishiyunyoujiadex1ngsiguoshun王之以孝治天下也如此。诗云：有觉德行，四国顺zhi之。”cengziyueganwenshen(genzhidewuy1jiayuxia(hu曾子曰：“敢问圣人之德无以

11、加于孝乎？”ziyuetiandizhixingrenweiguirenzhhangmiddayuxiaoxiamid子曰：“天地之性，人为贵。人之行，莫大于孝。孝莫dayuyanfuyanfumiddayupeitianzezhoigongqirenyexizhezhoigoncjiao大于严父。严父莫大于配天，则周公其人也。昔者周公郊sihoujiyipeiianzongsiwenwangyumiingangyipeshangdishiyisihai祀后稷以配天，宗祀文王于明堂，以配上帝。是以四海zhineigeyiqizhildijifushen(genzhideyouheyijiayu

12、xia(hugu之内，各以其职来祭。夫圣人之德，又何以加于孝乎？故qiishen乎hixixiayiyangfumiuriyanshenafenyinyanyijiajoingyinqinyi亲生之膝下，以养父母日严。圣人因严以教敬，因亲以jiaoaish6ng6nzhijiabusuerchengqizhengbuyanerzhiqisuoyinzheben教爱。圣人之教不肃而成，其政不严而治，其所因者本yefuzizhidaotiaxiinyejuchenzhiyiyefumiushen乎hixumidda也。父子之道，天性也，君臣之义也。父母生之，续莫大yanjunqinlirzhiho

13、umidzhongyangubudiqiqin6rditarenzheweizhi焉。君亲临之，厚莫重焉。故不爱其亲而爱他人者，谓之beidebujin(qiqinerjingarenzheweizhibeiliyishunzeniminwu悖德；不敬其亲而敬他人者，谓之悖礼。以顺则逆，民无zeyanbuzaiyushanerjiezaiyuxiondesuidezhijunzibuguiye则焉。不在于善，而皆在于凶德，虽得之，君子不贵也。junzizeburanyansikedaoxingsikeledeyikezunzuoshikefa君子则不然，言思可道，行思可乐，德义可尊，作事可法，

14、ronqhikeguanjintuikeduyilinqiminshiyiqiminweieraizhize容止可观，进退可度，以临其民。是以其民畏而爱之，则erxidnzhigunenghengq1dejidoerhangq1zhengingshiyunshu而象之。故能成其德教，而行其政令。诗云：淑renjunz1q1yibUtui人君子，其仪不忒。”ziyuexiaozizhishiqinyejuzezhiqijingyangzezhiqilebing子曰：“孝子之事亲也，居则致其敬，养则致其乐，病zezhiqiyousangzezhiqiaijizezhiqiyanwuzhebeiyi

15、rarhouneng则致其忧，丧则致其哀，祭则致其严。五者备矣，然后能shiqinshiqinzhejushanebujiaoweixiabuluanzachoubuzhengjushdng事亲。事亲者，居上不骄，为下不乱，在丑不争。居上erjiazewangw6ixid6Mudnz6xingzachouerzhengzebingsanzhebuchu而骄则亡，为下而乱则刑，在丑而争则兵。三者不除，suiriyongsanshen(zhiyangyouweibuxiacye虽日用三牲之养，犹为不孝也。”ziyuewuxinghishusanqianerzuimiodayubuxidoyaoju

16、nzhewushang子曰“：五刑之属三千，而罪莫大于不孝。要君者无上，feshen(renzhewufafexiazhewuqinciddluaizhidaoye非圣人者无法，非孝者无亲。此大乱之道也。”ziyuejiamiinqindimidshanyuxidojiamiinlishunmidshanyuti子曰：“教民亲爱，莫善于孝。教民礼顺，莫善于悌。yifengyisumioshanydeanshazhimiinmidshanyulilizhejingryi移风易俗，莫善于乐。安上治民，莫善于礼。礼者，敬而已yigujingifuzeziyuejingixiongzediyuejin

17、gijunzechen矣。故敬其父，则子悦；敬其兄，则弟悦；敬其君，则臣yuejingrirenerqiawanrenyuesuojiizheguaeryuezhezhongcizhiwei悦；敬一人，而千万人悦。所敬者寡，而悦者众，此之谓yaodaoye要道也ziyuejunzizhijidoy1xidoyefeijiazhierrijidzhiyejidcy1xido子曰：“君子之教以孝也，非家至而日见之也。教以孝，suoyijitigaixiazhiweirenfuzheyejiacyitisuoyijitigaixiazhiweirnxiong所以敬天下之为人父者也。教以悌，所以敬天下

18、之为人兄zheyejiaoyichensuoyijirtgaxiazhiweirenjunzheyeshiyunkai者也。教以臣，所以敬天下之为人君者也。诗云：恺tijunziminzhifumtifeizhideqishmenghUiminruciqidazhehu悌君子，民之父母。非至德，其孰能顺民如此其大者乎！”ziyuejunzzhishiqiixidoguzhongkeyiyujunshxiongtigu子曰：“君子之事亲孝，故忠可移于君。事兄悌，故shunkeyiyuchangjujialiguzhikeyiyuguanshiyihanchengyunei顺可移于长。居家理，故治

19、可移于官。是以行成于内，6rmingliyuhoushiyi而名立于后世矣。”cengziyueru6fticiaigoncjinganqiiyangningzewenmiingyigan曾子曰：“若夫慈爱恭敬，安亲扬名，则闻命矣。敢wenzicongfuzhilingkeweixiachu问子从父之令，可谓孝乎？”ziyueshiheyanytishiheyanytixizhetianziyouzhen(ghenqiren子曰：“是何言与，是何言与！昔者天子有争臣七人，suiwudaobushiqitiaxiazhuhouyoizhenghenwurensuiwtiddobushiqi虽无道

20、，不失其天下；诸侯有争臣五人，虽无道，不失其guodaifuyoizhmgchensanrensuiwudaobushiq1jiashiyouzhenyou国；大夫有争臣三人，虽无道，不失其家；士有争友，zeshenbuliyulimgingfuyouzhengzizeshenbuxianybuyigudangbu则身不离于令名；父有争子，则身不陷于不义。故当不yizezibukeyibuzhengyufuchenbukeyibuzhengyujungudangbu义，则子不可以不争于父，臣不可以不争于君；故当不yizezhengzhicongfuzhilingyouyandeweixiach

21、u义，则争之。从父之令，又焉得为孝乎！”ziyuexizhemi1ngvangshifuxidogushitiamingshimiuxidogushi子曰：“昔者明王事父孝，故事天明；事母孝，故事dichazhanyoushungushangiazhitiandiminophasheimiinzhangyigu地察；长幼顺，故上下治。天地明察，神明彰矣。故suitianzibiyouzunyeyanyoufuyebiyouxianyeyanyouxion(yezong虽天子，必有尊也，言有父也；必有先也，言有兄也。宗miaozhijingbuwangqinyexitshesheixingkon

22、gruxianzongiiaozhijing庙致敬，不忘亲也；修身慎行，恐辱先也。宗庙致敬，guisherzhuyixidotizhizhitongyushemiingguangyusihaiwusuobutong鬼神著矣。孝悌之至，通于神明，光于四海，无所不通。shiyunzixizidongzinanzibeiwusibufu诗云：自西自东，自南自北，无思不服。”ziyuejunzizhishishangyejinsijizhongtuisibuguojiastgun子曰：“君子之事上也，进思尽忠，退思补过，将顺qimieikuangjiuqiegushangciengianginyesh

23、iyunxinhu其美，匡救其恶，故上下能相亲也。诗云：心乎diyixiabuweiyizhongxircanzhiheriwangzhi爱矣，遐不谓矣。中心藏之，何日忘之。”ziyuexiaozizhisanginyekubUyiliwurongyanbuwenfu子曰：“孝子之丧亲也，哭不俵，礼无容，言不文，服mieibuanwenlebuleshizhibuganciaiqizhgingyesanriershi美不安，闻乐不乐，食旨不甘，此哀戚之情也。三日而食，jiamiinwuyisishansghenghuibumiexingcish6ng6nzhzhengyesang)uguosa

24、n教民无以死伤生。毁不灭性，此圣人之政也。丧不过三nianshiminyouzhongyeweizhiguarguoyiqinerjuzhichenqifuguieraiqi年，示民有终也。为之棺椁衣衾而举之，陈其簠簋而哀戚zhipiyongkuqiaiyisongzhiboqizhazhdoerancuozhiweizhzong之；僻踊哭泣，哀以送之；卜其宅兆，而安措之；为之宗midoyiguixianzhichunqiujisiy1sh1sizhishenghiaijings1shi庙，以鬼享之；春秋祭祀，以时思之。生事爱敬，死事aiqishengiinzhibenjinyisishenghiyibeiyixiaozizhishiqirzhongyi哀戚，生民之本尽矣，死生之义备矣，孝子之事亲终矣。”