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THE CLASSIC OF FILIAL PIETY
Xiao Jing [Hsiao Ching]
孝經
I The Scope and Meaning of the Treatise
(Once), when Zhong Ni1 was unoccupied, and his disciple Zeng2 was sitting by in attendance
on him, the Master said, "The ancient kings had a perfect virtue and all-embracing rule of
conduct, through which they were in accord with all under heaven. By the practice of it the
people were brought to live in peace and harmony, and there was no ill-will between superiors
and inferiors. Do you know what it was?"
Zeng rose from his mat and said, "How should I, Shen, who am so devoid of intelligence, be
able to know this?"
The Master said, "(It was filial piety.) Now filial piety is the root of (all) virtue,3 and (the
stem) out of which grows (all moral) teaching. Sit down again, and I will explain the subject
to you. Our bodies—to every hair and bit of skin—are received by us from our parents, and
we must not presume to injure or wound them. This is the beginning of filial piety. When we
have established our character by the practice of the (filial) course, so as to make our name
famous in future ages and thereby glorify our parents, this is the end of filial piety. It
commences with the service of parents; it proceeds to the service of the ruler; it is completed
by the establishment of character.
"It is said in the Major Odes of the Kingdom:
Ever think of your ancestor,
Cultivating your virtue."4
Notes
1 This is the zi or "style" of Confucius.
2 Zeng Zi speaks in fourteen sayings in the Analects, e.g., 1.4. He names himself a bit later by his ming or "given name," Shen. His name is
traditionally associated with the virtue of filial piety; see, for example, Analects 1.9 & 19.17 & 18.
3 "All virtue" means the five virtuous principles, the constituents of humanity: benevolence, righteousness, propriety, knowledge, and fidelity.
4 Shi III, i, ode 1, stanza 6, p. 431. Mao 235.
II Filial Piety in the Son of Heaven
The Master said, "He who loves his parents will not dare (to incur the risk of) being hated by
any man, and he who reveres his parents will not dare (to incur the risk of) being contemned
by any man.1 When the love and reverence (of the Son of Heaven) are thus carried to the
utmost in the service of his parents, the lessons of his virtue affect all the people, and he
becomes a pattern to (all within) the four seas. This is the filial piety of the Son of Heaven.
"It is said in (the Marquis of) Fu on Punishments:
The One man will have felicity,
and the millions of the people will depend on (what ensures his happiness)."2
Notes
1 Many translators have missed the passive force of this construction.
2 Shu Jing, vol III of The Chinese Classics, p. 600.
III Filial Piety in the Princes of States
"Above others, and yet free from pride, they dwell on high, without peril. Adhering to
economy and carefully observant of the rules and laws, they are full, without overflowing. To
dwell on high without peril is the way long to preserve nobility; to be full without
overflowing is the way long to preserve riches. When their riches and nobility do not leave
their persons, then they are able to preserve the altars of their land and grain, and to secure the
harmony of their people and men in office.1 This is the filial piety of the princes of states.
"It is said in the Book of Poetry:
Be apprehensive, be cautious,
As if on the brink of a deep abyss,
As if treading on thin ice."2
Notes
1 The king had a great altar to the spirit (or spirits) presiding over the land. The color of the earth in the center of it was yellow; that on
each of its four sides differed according to the colors assigned to the four quarters of the sky. A portion of this earth was cut away and
formed the nucleus of a corresponding altar in each feudal state, according to their position relative to the capital. The prince of the state
had the prerogative of sacrificing there. A similar rule prevailed for the altars to the spirits presiding over the grain. So long as a family
ruled in a state, so long its chief offered those sacrifices; and the extinction of the sacrifices was an emphatic way of describing the ruin and
extinction of the ruling house.
2 Shi, II, v, ode 1, stanza 6, p. 333. Mao 195. This passage is cited by Zeng Zi in Analects 8.3.
IV Filial Piety in High Ministers and Great Officers
"They do not presume to wear robes other than those appointed by the laws of the ancient
kings, nor to speak words other than those sanctioned by their speech, nor to exhibit conduct
other than that exemplified by their virtuous ways. Thus none of their words being contrary to
those sanctions, and none of their actions contrary to the (right) way, from their mouths there
comes no exceptionable speech, and in their conduct there are found no exceptionable actions.
Their words may fill all under heaven, and no error of speech will be found in them. Their
actions may fill all under heaven, and no dissatisfaction or dislike will be awakened by them.
When these three things—(their robes, their words, and their conduct)—are all complete as
they should be, they can then preserve their ancestral temples.1 This is the filial piety of high
ministers and great officers.
"It is said in the Book of Poetry:
He is never idle, day or night,
In the service of the One man."
Notes
1 Their ancestral temples were to the ministers and grand officers what the altars of their land and grain were to the feudal lords. Every
great officer had three temples or shrines, in which he sacrificed to the first chief of his family or clan, to his grandfather, and to his father.
While these remained, the family remained, and its honors were prepetuated.
2 Shi, III, iii, ode 6, stanza 4, p. 543. Mao 260.
V Filial Piety in Inferior Officers
"As they serve their fathers, so they serve their mothers, and they love them equally. As they
serve their fathers, so they serve their rulers, and they reverence them equally. Hence love is
what is chiefly rendered to the mother, and reverence is what is chiefly rendered to the ruler,
while both of these things are given to the father. Therefore when they serve their ruler with
filial piety, they are loyal; when they serve their superiors with reverence, they are obedient.
Not failing in this loyalty and obedience in serving those above them, they are then able to
preserve their emoluments and positions, and to maintain their sacrifices.1 This is the filial
piety of inferior officers.2
"It is said in the Book of Poetry:
Rising early and going to sleep late,
Do not disgrace those who gave you birth."3
Notes
1 These officers had their 'positions' or places, and their pay. They had also their sacrifices, but such as were private or personal to
themselves.
2 not 'scholar,' a more modern meaning of shi. The shi of feudal China were the younger sons of the higher classes, and men that by their
ability were rising out of the lower, and who were all in inferior situations and looking forward to offices of trust in the service of the royal
court or of their several states. When the feudal system had passed away, the class of 'scholars' gradually took their place.
3 Shi, II, v, ode 2, stanza 4, p. 335. Mao 196.
VI Filial Piety in the Common People
"They follow the course of heaven (in the revolving seasons); they distinguish the advantages
afforded by (different) soils; they are careful of their conduct and economical in their
expenditure—in order to nourish their parents. This is the filial piety of the common people.
"Therefore from the Son of Heaven down to the common people, there never has been one
whose filial piety was without its beginning and end on whom calamity did not come."1
Notes
1 This chapter is the end of what Zhu Xi regarded as the only portion of the Xiao that came directly from Confucius. The chapters that follow
lack the sequence of the foregoing.
VII Filial Piety in Relation to the Three Powers1
The disciple Zeng said, "Immense indeed is the greatness of filial piety!"
The Master replied,2 "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."3
Notes
1i.e., Heaven, Earth, Man
2 The first part of Confucius' reply is found in the Zuo Zhuan (Legge, vol. V, p. 708)
3 Shi, II, iv, ode 7, stanza 1, p. 309. Mao 191.
VIII Filial Piety in Government
The Master said, "Anciently, when the intelligent kings by means of filial piety ruled all under
heaven, they did not dare to receive with disrespect the ministers of small states. How much
less would they do so to the dukes, marquises, counts, and barons! Thus it was that they got
(the princes of) the myriad states with joyful hearts (to assist them) in the (sacrificial) services
to their royal predecessors.
"The rulers of states did not dare to slight wifeless men and widows. How much less would
they slight their officers and the people! Thus it was that they got all their people with joyful
hearts (to assist them) in serving the rulers, their predecessors.
"The heads of clans did not dare to slight their servants and concubines. How much less
would they slight their wives and sons! Thus it was that they got their men with joyful hearts
(to assist them) in the service of their parents.
"In such a state of things, while alive, parents reposed in (the glory of) their sons, and, when
sacrificed to, their disembodied spirits enjoyed their offerings. Therefore for all under heaven
peace and harmony prevailed; disasters and calamities did not occur; misfortunes and
rebellions did not arise.
"It is said in the Book of Poetry:
To an upright, virtuous conduct
All in the four quarters of the state render obedient homage."
Notes
1 Shi Jing, III, iii, ode 2, stanza 2, p. 511. Mao 256.
IX The Government of the Sages1
The disciple Zeng said, "I venture to ask whether in the virtue of the sages there was not
something greater than filial piety."
The Master replied, "Of all (creatures with their different) natures produced by Heaven and
Earth, man is the noblest. Of all the actions of man there is none greater than filial piety. In
filial piety there is nothing greater than the reverential awe of one's father. In the reverential
awe shown to one's father there is nothing greater than the making him the correlate of
Heaven.2 The duke of Zhou was the man who (first) did this.
"Formerly the duke of Zhou at the border altar sacrificed to Hou Ji as the correlate of Heaven,
and in the Brilliant Hall he honored king Wen and sacrificed to him as the correlate of God.
The consequence was that from (all the states) within the four seas, every (prince) came in the
discharge of his duty to (assist in those) sacrifices. In the virtue of the sages what besides was
there greater than filial piety?
"Now the feeling of affection grows up at the parents' knees, and as (the duty of) nourishing
those parents is exercised, the affection daily merges in awe. The sages proceeded from the
(feeling of) awe to teach (the duties of) reverence, and from (that of) affection to teach (those
of) love. The teachings of the sages, without being severe, were successful, and their
government, without being rigorous, was effective. What they proceeded from was the root
(of filial piety implanted by Heaven).
"The relation and duties between father and son, (thus belonging to) the Heaven-conferred
nature, (contain in them the principle of) righteousness between ruler and subject. The son
derives his life from his parents, and no greater gift could possibly be transmitted. His ruler
and parent (in one), his father deals with him accordingly, and no generosity could be greater
than this. Hence, he who does not love his parents, but loves other men, is called a rebel
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