《论语》中英对照(理雅各译)

1、論語confucian analectsjames legge ,1893 學而第一book i: hsio r chapter 1子曰：“學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？”the whole work and achievement of the learner, first perfecting his knowledge, then attracting by his fame like-minded individuals, and finally complete in himself.1. the master said,

2、 "is it not pleasant to learn with a constant perseverance and application?2. "is it not delightful to have friends coming from distant quarters?3. "is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"achievement ti:vmnt n.完成；成就perfec

3、tp:fkt v.使完善；使完备；使完美attract træktvt.吸引；引起的好感 fame fem n.名声；名望 like-minded lak 'mandd adj.志趣相投的 individuals nd'vdlz n. 口语人；某种类型的人 constant knstnt adj. 不断的，持续的，始终如一的 perseverance p:svrnsn.毅力；韧性；不屈不挠的精神delightful dlatfl adj. 令人高兴的；令人愉快的；宜人的 distant dstnt adj.

4、遥远的，远离的quarter kw:t(r) n. 地区 virtue v:tu: n. 美德；德行；价值 discomposure dskm'p(r) n. 心乱，不安 take note of 注意，留意chapter 2有子曰：“其爲人也孝弟，而好犯上者，鮮矣。不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其爲仁之本與！”filial piety and fraternal submission are the foundation of all virtuous practice.1. the philosopher yû

5、; said, "they are few who, being filial and fraternal, are fond of offending against their superiors. there have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.2. "the superior man bends his attention to what is radical. that being est

6、ablished, all practical courses naturally grow up. filial piety and fraternal submission! - are they not the root of all benevolent actions?"filial fliladj.子女的 pietypati n.虔诚，虔敬；孝顺fraternal frt:nladj.兄弟的；兄弟般的 submission sbmn n.服从；谦恭，柔顺 virtuous v:tus adj.道德的，有德行的；善良的 philoso

7、pher flsf(r) n. 哲学家； 思想家offend fend vt. 触怒；冒犯 superior su:pri(r) n.上级，上司；优胜者 stir up st: p 激起；挑起；搅扰 bend bend vt.（使）弯曲；强行；集中全力于 radical rædkl adj.根本的，基本的；彻底的benevolent bnevlnt adj.乐善好施的；慈善的chapter 3子曰：“巧言令色，鮮矣仁。”fair appearances are suspicious.the master said, "fine wor

8、ds and an insinuating appearance are seldom associated with true virtue."fair fe(r) adj. 公平的；晴朗的；美丽的appearance prns n. 外貌，外观 suspicious ssps adj. 可疑的；怀疑的；不信任的insinuating n'snjet adj. 曲意巴结的，暗示的 be associated siet with 和联系在一起；与有关 chapter 4曾子曰：“吾日三省吾身：爲人謀而不忠乎？與朋友交而不信乎？傳不習乎？”how

9、the philosopher tsang daily examined himself, to guard against his being guilty of any imposition.the philosopher tsang said, "i daily examine myself on three points:- whether, in transacting business for others, i may have been not faithful;- whether, in intercourse with friends, i may have be

10、en not sincere;- whether i may have not mastered and practiced the instructions of my teacher."philosopher flsf(r) n.哲学家，哲人；思想家 guilty glti adj.内疚的；有罪的 imposition mpzn n.强加；被迫接受；过分的要求 transact trænzækt vt.办理（业务等） faithful fefl adj.忠实的； 忠诚的；正确的 intercourse ntk:

11、s n.交流，交往，交际 sincere sns(r) adj.真诚的，诚挚的；古纯粹的 master m:st(r) vt.精通，熟练instruction nstrkn n.授课；教诲；传授的或获得的课程 chapter 5子曰：“道千乘之國，敬事而信，節用而愛人，使民以時。”fundamental principles for the government of a large state.the master said, "to rule a country of a thousand chariots, there must be revere

12、nt attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons." chapter 6子曰：“弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。”rules for the training of the young:- duty first and then accomplishments.the master said, "a youth

13、, when at home, should be filial, and, abroad, respectful to his elders. he should be earnest and truthful. he should overflow in love to all, and cultivate the friendship of the good. when he has time and opportunity, after the performance of these things, he should employ them in polite studies.&q

14、uot; chapter 7子夏曰：“賢賢易色；事父母，能竭其力；事君，能致其身；與朋友交，言而有信。雖曰未學，吾必謂之學矣。”tsze-hsiâ's views of the substance of learning.tsze-hsiâ said, "if a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exe

15、rt his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:- although men say that he has not learned, i will certainly say that he has." chapter 8子曰：“君子不重則不威，學則不固，主忠信，無友不如己者，過則勿憚改。”principles of self-cultivatio

16、n.1. the master said, "if the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.2. "hold faithfulness and sincerity as first principles.3. "have no friends not equal to yourself.4. "when you have faults, do not fear to abandon them.&q

17、uot; chapter 9曾子曰：“愼終追遠，民德歸厚矣。”the good effect of attention on the part of superiors to the offices of the dead:- an admonition of tsâng shan.the philosopher tsang said, "let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone

18、with the ceremonies of sacrifice;- then the virtue of the people will resume its proper excellence." chapter 10子禽問於子貢曰：“夫子至於是邦也，必聞其政。求之與？抑與之與？”子貢曰：“夫子溫良恭儉讓以得之。夫子之求之也，其諸異乎人之求之與？”characteristics of confucius, and their influence on the princes of the time.1. tsze-ch'in asked tsze-kung, s

19、aying, "when our master comes to any country, he does not fail to learn all about its government. does he ask his information? or is it given to him?"2. tsze-kung said, "our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. the master&#

20、39;s mode of asking information! - is it not different from that of other men?" chapter 11子曰：“父在，觀其志。父沒，觀其行。三年無改於父之道，可謂孝矣。”on filial duty.the master said, "while a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. if for three years

21、 he does not alter from the way of his father, he may be called filial." chapter 12有子曰：“禮之用，和爲貴。先王之道，斯爲美。小大由之。有所不行。知和而和，不以禮節之，亦不可行也。”in ceremonies a natural ease is to be prized, and yet to be subordinate to the end of ceremonies, - the reverential observance of propriety.1. the philosophe

22、r yû said, "in practicing the rules of propriety, a natural ease is to be prized. in the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.2. "yet it is not to be observed in all cases. if one, knowing how such ease shoul

23、d be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done." chapter 13有子曰：“信近於義，言可復也。恭近於禮，遠恥辱也。因不失其親，亦可宗也。”to save from future repentance, we must be careful in our first steps.the philosopher yû said, "when agreements are made ac

24、cording to what is right, what is spoken can be made good. when respect is shown according to what is proper, one keeps far from shame and disgrace. when the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters." chapter 14子曰：“君子食無求，

25、飽；居無求，安；敏於事而愼於言；就有道而正焉：可謂好學也已。”with what mind one aiming to be a chun-tsze pursues his learning.the master said, "he who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he

26、 is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:- such a person may be said indeed to love to learn." chapter 15子貢曰：“貧而無諂，富而無驕，何如？”子曰：“可也；未若貧而樂，富而好禮者也。”子貢曰：“詩云：如切如磋，如琢如磨。其斯之謂與？”子曰：“賜也，始可與言詩已矣，告諸往而知來者。”an illustration of the succes

27、sive steps in self-cultivation.1. tsze-kung said, "what do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" the master replied, "they will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though r

28、ich, loves the rules of propriety."2. tsze-kung replied, "it is said in the book of poetry, 'as you cut and then file, as you carve and then polish.' - the meaning is the same, i apprehend, as that which you have just expressed."3. the master said, "with one like ts'z

29、e, i can begin to talk about the odes. i told him one point, and he knew its proper sequence." chapter 16子曰：“不患人之不己知，患不知人也。”personal attainment should be our chief aim.the master said, "i will not be afflicted at men's not knowing me; i will be afflicted that i do not know men.

30、60;（confucian analects）爲政第二book ii: wei chang chapter 1子曰：“爲政以德，譬如北辰居其所而眾星共之。”the influence of virtue in a ruler.the master said, "he who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it." 

31、;chapter 2子曰：“詩三百，一言以蔽之，曰思無邪。”the pure design of the book of poetry.the master said, "in the book of poetry are three hundred pieces, but the design of them all may be embraced in one sentence - 'having no depraved thoughts.'" chapter 3子曰：“道之以政，齊之以刑，民免而無恥。道之以德，齊之以禮，有恥且格。”how r

32、ulers should prefer moral appliances.1. the master said, "if the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.2. "if they be led by virtue, and uniformity sought to be given them by the rules

33、 of propriety, they will have the sense of shame, and moreover will become good." chapter 4子曰：“吾十有五而志於學，三十而立， 四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。”confucius's own account of his gradual progress and attainments.1. the master said, "at fifteen, i had my mind bent on learning.2. "at

34、 thirty, i stood firm.3. "at forty, i had no doubts.4. "at fifty, i knew the decrees of heaven.5. "at sixty, my ear was an obedient organ for the reception of truth.6. "at seventy, i could follow what my heart desired, without transgressing what was right." chapter 5孟懿子

35、問“孝”。子曰：“無違。”樊遲御。子告之曰：“孟孫問孝於我，我對曰無違。”樊遲曰：“何謂也？”子曰：“生，事之以禮。死，葬之以禮，祭之以禮。”filial piety must be shown according to the rules of propriety.1. mang Î asked what filial piety was. the master said, "it is not being disobedient."2. soon after, as fan ch'ih was driving him, the master told

36、him, saying, "mang-sun asked me what filial piety was, and i answered him, - 'not being disobedient.'"3. fan ch'ih said, "what did you mean?" the master replied, "that parents, when alive, be served according to propriety; that, when dead, they should be buried a

37、ccording to propriety; and that they should be sacrificed to according to propriety." chapter 6孟武伯問孝。子曰：“父母唯其疾之憂。”the anxiety of parents about their children an argument for filial piety.mang wû asked what filial piety was. the master said, "parents are anxious lest their childre

38、n should be sick." chapter 7子游問孝。子曰：“今之孝者，是謂能養。至於犬馬，皆能有養。不敬，何以別乎？”how there must be reverence in filial duty.tsze-yû asked what filial piety was. the master said, "the filial piety nowadays means the support of one's parents. but dogs and horses likewise are able to do someth

39、ing in the way of support;- without reverence, what is there to distinguish the one support given from the other?" chapter 8子夏問孝。子曰：“色難。有事，弟子服其勞；有酒食，先生饌，曾是以爲孝乎？”the duties of filial piety must be performed with a cheerful countenance.tsze-hsiâ asked what filial piety was. the master s

40、aid, "the difficulty is with the countenance. if, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is this to be considered filial piety?" chapter 9子曰：“吾與回言終日，不違，如愚。退而省其私，亦足以發

41、。回也不愚。”the quiet receptivity of the disciple hûi.the master said, "i have talked with hûi for a whole day, and he has not made any objection to anything i said;- as if he were stupid. he has retired, and i have examined his conduct when away from me, and found him able to illustrate m

42、y teachings. hûi! - he is not stupid." chapter 10子曰：“視其所以，觀其所由，察其所安。人焉廋哉？人焉廋哉？”how to determine the characters of men.1. the master said, "see what a man does.2. "mark his motives.3. "examine in what things he rests.4. "how can a man conceal his character? how can

43、a man conceal his character?" chapter 11子曰：“溫故而知新，可以爲師矣。”to be able to teach others one must from his old stores be continually developing things new.the master said, "if a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.&qu

44、ot; chapter 12子曰：“君子不器。”the general aptitude of the chün-tsze.the master said, "the accomplished scholar is not a utensil." chapter 13子貢問君子。子曰：“先行其言而後從之。”how with the superior man words follow actions.tsze-kung asked what constituted the superior man. the master said, "

45、he acts before he speaks, and afterwards speaks according to his actions." chapter 14子曰：“君子周而不比，小人比而不周。”the difference between the chün-tsze and the small man.the master said, "the superior man is catholic and not partisan. the mean man is partisan and not catholic." ch

46、apter 15子曰：“學而不思則罔，思而不學則殆。”in learning, reading and thought must be combined.the master said, "learning without thought is labor lost; thought without learning is perilous." chapter 16子曰：“攻乎異端，斯害也已。”strange doctrines are not to be studied.the master said, "the study of strange do

47、ctrines is injurious indeed!" chapter 17子曰：“由，誨女知之乎！知之爲知之，不知爲不知，是知也。”there should be no pretense in the profession of knowledge, or the denial of ignorance.the master said, "yû, shall i teach you what knowledge is? when you know a thing, to hold that you know it; and when you do

48、not know a thing, to allow that you do not know it;- this is knowledge." chapter 18子張學干祿。子曰：“多聞闕疑，愼言其餘，則寡尤。多見闕殆，愼行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。”the end in learning should be one's own improvement, and not emolument.1. tsze-chang was learning with a view to official emolument.2. the master said

49、, "hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:- then you will afford few occasions for blame. see much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into

50、 practice:- then you will have few occasions for repentance. when one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument." chapter 19哀公問曰：“何爲則民服？” 孔子對曰：“舉直錯諸枉，則民服。舉枉錯諸直，則民不服。”how a prince by the right employment of

51、 his officers may secure the real submission of his subjects.the duke Âi asked, saying, "what should be done in order to secure the submission of the people?" confucius replied, "advance the upright and set aside the crooked, then the people will submit. advance the crooked and s

52、et aside the upright, then the people will not submit." chapter 20季康子問：“使民敬、忠以勸，如之何？” 子曰：“臨之以莊，則敬。孝慈，則忠。舉善而教不能，則勸。”example in superiors is more powerful than force.chî k'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themse

53、lves to virtue. the master said, "let him preside over them with gravity;- then they will reverence him. let him be final and kind to all;- then they will be faithful to him. let him advance the good and teach the incompetent;- then they will eagerly seek to be virtuous." chapter 21或謂

54、孔子曰：“子奚不爲政？”子曰：“書云：孝乎惟孝，友于兄弟，施於有政。是亦爲政，奚其爲爲政？”confucius's explanation of his not being in any office.1. some one addressed confucius, saying, "sir, why are you not engaged in the government?"2. the master said, "what does the shû-ching say of filial piety? - 'you are fina

55、l, you discharge your brotherly duties. these qualities are displayed in government.' this then also constitutes the exercise of government. why must there be that - making one be in the government?" chapter 22子曰：“人而無信，不知其可也。大車無輗，小車無軏，其何以行之哉？”the necessity to a man of being truthful an

56、d sincere.the master said, "i do not know how a man without truthfulness is to get on. how can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?" chapter 23子張問：“十世可知也？”子曰：“殷因於夏禮，所損益，可知也。周因於殷禮，

57、所損益，可知也。其或繼周者，雖百世，可知也。”the great principles governing society are unchangable.1. tsze-chang asked whether the affairs of ten ages after could be known.2. confucius said, "the yin dynasty followed the regulations of the hsiâ: wherein it took from or added to them may be known. the châu

58、 dynasty has followed the regulations of yin: wherein it took from or added to them may be known. some other may follow the châu, but though it should be at the distance of a hundred ages, its affairs may be known." chapter 24子曰：“非其鬼而祭之，諂也。見義不爲，無勇也。”neither in sacrifice nor in any oth

59、er practice may a man do anything but what is right.1. the master said, "for a man to sacrifice to a spirit which does not belong to him is flattery.2. "to see what is right and not to do it is want of courage."  （confucian analects）八佾第三book iii: pa yih chapter 1孔子謂季氏：“

60、八佾舞於庭，是可忍也，孰不可忍也？”confucius's indignation at the usurpation of royal rites.confucius said of the head of the chî family, who had eight rows of pantomimes in his area, "if he can bear to do this, what may he not bear to do?" chapter 2三家者以雍徹 。子曰：“相維辟公，天子穆穆，奚取於三家之堂？”again against usurped rites.the three families used the yung ode, while the vessels were being removed, at the conclusion of the sacrifice. the master said, "'assisting are the princes;- the son of heaven looks profound and grave'- what applicat