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- Herausgeber: Dnl Media
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
This is a translation of the Hsio Ching, or the Book of Filial Duty. It was written about 400 BCE, about a century following the death of Confucius, and is attributed to a conversation between Confucius and his disciple Zengzi.
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Veröffentlichungsjahr: 2021
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THE BOOK OF FILIAL DUTY
BY
CONFUCIUS
WITH THE TWENTY-FOUR EXAMPLES FROM THE CHINESE
1908
Index
Editorial Note
Introduction
Chapter 1. The Meaning Of Filial Duty
Chapter 2. The Filial Duty Of An Emperor
Chapter 3. The Filial Duty Of Feudal Princes
Chapter 4. The Filial Duty Of High Officers
Chapter 5. The Filial Duty Of The Literary Class
Chapter 6. The Filial Duty Of Common People
Chapter 7. The "Three Powers"
Chapter 8. Filial Duty In Government
Chapter 9. Government By The Sage
Chapter 10. The Filial Duty Of A Son
Chapter 11. The Five Punishments
Chapter 12. Amplification Of The "Important Doctrine"
Chapter 13. Amplification Of "The Highest Virtue"
Chapter 14. Amplification Of "Raising The Reputation"
Chapter 15. The Question Of Remonstrance In Connection With Filial Duty
Chapter 16. The Influence And Fruit Of Filial Piety
Chapter 17. Serving The Sovereign
Chapter 18. Mourning For One's Parents
No. 1. The Filial Piety That Influenced Heaven
No. 2. Affection Shown In Tasting Soups And Medicines
No. 3. Gnawing Her Finger Pained His Heart
No. 4. Clad In A Single Garment, He Was Obedient To His Mother
No. 5. He carried Rice for his Parents
No. 6. With Sports And Embroidered Robes He Amused His Parents
No. 7. With Deer's Milk He Supplied His Parents
No. 8. He Sold Himself To Bury His Father
No. 9. He Hired Himself Out As A Labourer To Support His Mother
No. 10. He Fanned The Pillow And Warmed The Bedclothes
No. 11. The Gushing Fountain And The Frisking Carp
No. 12. He Carved Wood And Served His Parents
No. 13. For His Mother's Sake He Would Bury His Child
No. 14. He Seized The Tiger And Saved His Father
No. 15. He Collected Mulberries To Support His Mother
No. 16. He Laid Up The Oranges For His Mother
No. 17. On Hearing The Thunder He Wept At The Tomb
No. 18. He Wept To The Bamboos, And Shoots Sprang Up
No. 19. He Slept On Ice To Procure Carp
No. 20. Wu Mêng Fed The Mosquitoes
No. 21
No. 22
No. 23. He Resigned Office To Seek His Mother
No. 24. He Watched By His Mother's Bedside
Editorial Note
The object of the Editors of this series is a very definite one. They desire above all things that, in their humble way, these books shall be the ambassadors of good-will and understanding between East and West—the old world of Thought and the new of Action. In this endeavour, and in their own sphere, they are but followers of the highest example in the land. They are confident that a deeper knowledge of the great ideals and lofty philosophy of Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nations of another creed and colour. Finally, in thanking press and public for the very cordial reception given to the "Wisdom of the East" Series, they wish to state that no pains have been spared to secure the best specialists for the treatment of the various subjects at hand.
L. CRANMER-BYNG.
S. A. KAPADIA.
Northbrook Society, 185 Piccadilly, W.
Introduction
I. The Origin of the Book
The Hsiao Ching, or Book of Filial Duty, is generally held to be the work of an unknown pupil of Tsêng Ts‘an, the disciple of Confucius, to whom is attributed the famous Confucian classic known as The Greater Learning. Certainly it can be traced back as far as 400 B.C., within a century from the death of Confucius. The preservation of the text in its present form is due to the Emperor Ming Huang (A.D. 685-762), one of the most fascinating characters in Chinese history, who had it engraved, together with eleven other of the Confucian writings, on tablets of stone and set up in his capital of Chang-an. He afterwards added a commentary of his own, which is still extant, and has proved invaluable to all commentators of a later period. The Book of Filial Duty is often found in China bound up with another treatise called the Hsiao Hsüeh, or Teaching for the Young, of which the following is a specimen: "The way to become a student is with meekness and humility, receiving with confidence every word spoken by the master. The pupil, when he sees men of virtue, should try to follow in their steps; when he hears wise sayings, he should try to conform to them. He must not harbour evil designs, but always act honourably. Whether at home or abroad, he must have a fixed abode, and resort with those who are well disposed, regulating his demeanour with care, and curbing the passions."
Few books have enjoyed greater popularity amongst all classes in China than The Book of Filial Duty. It may be called The Book of Emperors, from the fact that so many Emperors, both before and after Ming Huang, have commentated upon it. Equally it is The Book of Youth, being the first treatise of importance placed in the hands of children, after the horn books of elementary instruction. The reason for its survival after so many centuries is not hard to seek. Family life has always been, from time immemorial, the foundation-stone of the Chinese Empire, and filial piety is the foundation-stone of family life. Nor does this duty of son to father merely extend to the living. The living head of the family pays due reverence to the countless ancestors who have preceded him. A witty Chinese writer once remarked that in the West family life only began after death—in the family vault. Here, at any rate, after years of separation and divided interests, the members met to enjoy a common oblivion. I cannot but think that there is some exaggeration in this; yet not even the greatest apologist of Western methods will venture to deny that the Chinese and indeed most Oriental ideals of family life are superior to his own. Whilst living, only the calls of Empire, or the demands of their profession, may keep relations apart; but the interests of the family are always greater than the interests of the individual, and no exile is without hope of return to the home of his fathers. The dead will not be forgotten, for it will be the duty of their sons to offer sacrifice to their shades. The death-days of two generations of parents are kept sacred with solemn festival, and the nameless and unnumbered dead have their special days of ceremony and remembrance in the spring and autumn. Every house has its family shrine, every village its hall of ancestors. Thus the filial piety of the survivors honours those who have gone.
