论语英语翻译.doc

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 Master said, "Is it not pleasant to learn with a constant perseverance and application?
"Is it not delightful to have friends coming from distant quarters?
"Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"
2.子曰：“巧言令色，鮮矣仁。”
Fair appearances are suspicious.
The Master said, "Fine words and an insinuating(谄媚的，讨好的) appearance are seldom associated with true virtue."
3.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 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 been not sincere;-- whether I may have not mastered and practiced the instructions of my teacher."
4.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.
5.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.'"
6.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.
The Master said, "At fifteen, I had my mind bent on learning.
"At thirty, I stood firm.
"At forty, I had no doubts.
"At fifty, I knew the decrees of Heaven.
"At sixty, my ear was an obedient organ for the reception of truth.
"At seventy, I could follow what my heart desired, without transgressing(违背， 越界) what was right."
7.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."

8.　子曰：“君子不器。”
The general aptitude of the Chün-tsze.
The Master said, "The accomplished scholar is not a utensil."

9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, "He acts before he speaks, and afterwards speaks according to his actions."
10.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."
11.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 not know a thing, to allow that you do not know it;-- this is knowledge."
12.子曰：“非其鬼而祭之，諂也。見義不爲，無勇也。”
Neither in sacrifice nor in any other practice may a man do anything but what is right.
. 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."
13.孔子謂季氏：“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?"
14.定公問：“君使臣，臣事君，如之何？”
　　孔子對曰：“君使臣以禮，臣事君以忠。”
The guiding principles in the relation of prince and minister.
The duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, "A prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness."

15.子曰：“朝聞道，夕死可矣！”
The importance of knowing the right way.
The Master said, "If a man in the morning hear the right way, he may die in the evening without regret."
16.子曰：“見賢思齊焉，見不賢而內自省也。”
The lessons to be learned from observing men of different characters.
The Master said, "When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves."
17.子曰：“父母在，不遠遊；遊必有方。”
A son not ought to go to a distance where he will not be able to pay the due services to his parents.
The Master said, "While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes."
18.　子曰：“君子欲訥於言而敏於行。”
Rule of the Chün-tsze about his words and actions.
The Master said, "The superior man wishes to be slow in his speech and earnest in his conduct."
19.　子貢曰：“我不欲人之加諸我也，吾亦欲無加諸人。”
　　子曰：“賜也，非爾所及也。”
The difficulty of attaining to the not wishing to do to others as we wish them not to do to us.
Tsze-kung said, "What I do not wish men to do to me, I also wish not to do to men." The Master said, "Ts'ze, you have not attained to that."
20.　子貢問曰：“孔文子何以謂之‘文’也？”
　　子曰：“敏而好學，不恥下問，是以謂之‘文’也。”
An example of the principle on which honorary posthumous titles were conferred.
Tsze-kung asked, saying, "On what ground did Kung-wan get that title of WAN?" The Master said, "He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors! -- On these grounds he has been styled WAN."
21.子曰：“質勝文則野，文勝質則史。文質彬彬，然後君子。”
The equal blending of solid excellence and ornamental accomplishments in a complete character.
The Master said, "Where the solid qualities are in excess of accomplishments, we have rusticity; where the accomplishments are in excess of the solid qualities, we have the manners of a clerk. When the accomplishments and solid qualities are equally blended, we then have the man of virtue."
22.　子曰：“知之者不如好之者，好之者不如樂之者。”
Different stages of attainment.
The Master said, "They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it."
23.　子曰：“知者樂水，仁者樂山。知者動，仁者靜。知者樂，仁者壽。”
Contrasts of the wise and the virtuous.
The Master said, "The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived."
24.子曰：“默而識之，學而不厭，誨人不倦，何有於我哉？”
Confucius's humble estimate of himself.
The Master said, "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:-- which one of these things belongs to me?"
25.　子曰：“不憤不啟，不悱不發。舉一隅不以三隅反，則不復也。”
Confucius required a real desire and ability in his disciples.
The Master said, "I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson."
26.　子曰：“我非生而知之者。好古，敏以求之者也。”
Confucius's knowledge not connate, but the result of his study of antiquity.
The Master said, "I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there."
27.子曰：“三人行，必有我師焉。擇其善者而從之，其不善者而改之。”
How a man may find instructors for himself.
The Master said, "When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them."
28.子曰：“君子坦蕩蕩，小人長戚戚。”
Contrast in their feelings between the Chün-tsze and the mean man.
The Master said, "The superior man is satisfied and composed; the mean man is always full of distress."
曾子曰：“士不可以不弘毅，任重而道遠。仁以爲己任，不亦重乎？死而後已，不亦遠乎？”
The necessity to the officer of compass and vigor of mind.
1. The philosopher Tsang said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long.
2. "Perfect virtue is the burden which he considers it is his to sustain;-- is it not heavy? Only with death does his course stop;-- is it not long?
29.子曰：“不在其位，不謀其政。”
Every man should mind his own business.
The Master said, "He who is not in any particular office has nothing to do with plans for the administration of its duties."

30.子在川上曰：“逝者如斯夫！不舍晝夜。”
How Confucius was affected by a running stream.
The Master standing by a stream, said, "It passes on just like this, not ceasing day or night!"
31.子曰：“後生可畏，焉知來者之不如今也？四十五十而無聞焉，斯亦不足畏也已！”
How and why a youth should be regarded with respect.
The Master said, "A youth is to be regarded with respect. How do we know that his future will not be equal to our present? If he reach the age of forty or fifty, and has not made himself heard of, then indeed he will not be worth being regarded with respect."
32.子曰：“三軍可奪帥也，匹夫不可奪志也。”
The will unsubduable.
The Master said, "The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him."
33.子曰：“歲寒，然後知松柏之後彫也。”
Men are known in times of adversity.
The Master said, "When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves."
34.顏淵問仁。
　　子曰：“克己復禮爲仁。一日克己復禮，天下歸仁焉。爲仁由己，而由人乎哉？”
　　顏淵曰：“請問其目？”
　　子曰：“非禮勿視，非禮勿聽，非禮勿言，非禮勿動。”
　　顏淵曰：“回雖不敏，請事斯語矣！”
How to attain to perfect virtue:-- a conversation with Yen Yüan.
1. Yen Yüan asked about perfect virtue. The Master said, "To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?"
2. Yen Yüan said, "I beg to ask the steps of that process." The Master replied, "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." Yen Yüan then said, "Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson."
35.死生有命，富貴在天。
"'Death and life have their determined appointment; riches and honors depend upon Heaven.'
36.子曰：“君子成人之美，不成人之惡。小人反是。”
Opposite influence upon others of the superior man and the mean man.
The Master said, "The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this."
37.子曰：“不患人之不己知，患其不能也。”
Concern should be about our personal attainment, and not about the estimation of others.
The Master said, "I will not be concerned at men's not knowing me; I will be concerned at my own want of ability."
38.或曰：“以德報怨，何如？”
　　子曰：“何以報德？以直報怨，以德報德。”
Good is not to be returned for evil; evil to be met simply with justice.
1. Some one said, "What do you say concerning the principle that injury should be recompensed with kindness?"
2. The Master said, "With what then will you recompense kindness?"
3. "Recompense injury with justice, and recompense kindness with kindness."
39.子曰：“人無遠慮，必有近憂。”
The necessity of forethought and precaution.
The Master said, "If a man take no thought about what is distant, he will find sorrow near at hand."
40.子貢問曰：“有一言而可以終身行之者乎？”
　　子曰：“其恕乎！己所不欲，勿施於人。”
The great principle of reciprocity is the rule of life.
Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one's life?" The Master said, "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others."
41.　子曰：“過而不改，是謂過矣！”
The culpability of not reforming known faults.
The Master said, "To have faults and not to reform them, -- this, indeed, should be pronounced having faults."
42.子曰：“當仁，不讓於師。”
Virtue personal and obligatory on every man.
The Master said, "Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher."
43.子曰：“有教無類。”
The comprehensiveness of teaching.
The Master said, "In teaching there should be no distinction of classes."
44.　子曰：“道不同，不相爲謀。”
Agreement in principle necessary to concord in plans.
The Master said, "Those whose courses are different cannot lay plans for one another."
45.　子曰：“性相近也，習相遠也。”
The differences in the characters of men are chiefly owing to habit.
The Master said, "By nature, men are nearly alike; by practice, they get to be wide apart.
46.子曰：“唯女子與小人爲難養也！近之則不孫，遠之則怨。”
The difficulty how to treat concubines and servants.
The Master said, "Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain a reserve towards them, they are discontented."
47.子夏曰：“博學而篤志，切問而近思，仁在其中矣。”
How learning should be pursued to lead to virtue:-- by Tsze-hsiâ.
Tsze-hsiâ said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:-- virtue is in such a course."
48.子夏曰：“仕而優則學，學而優則仕。”
The officer and the student should attend each to his proper work in the first instance:-- by Tsze-hsiâ.
Tsze-hsiâ said, "The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer."

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