brutal孔子语录论语中英文对照翻译

2021年1月21日发(作者：美德)

人物语录：孔子语录（论语）中英文对照翻译

Analects
The Master said,
to learn and at due times to repeat what one has learned,
is that not after all a pleasure? That friends should come to one from afar, is
this not after all delightful? To remain unsoured even though one's merits are
unrecognized by others, is that not after all what is expected of a gentleman?
The Master said,
“
At fifteen I set my heart upon learning. At thirty, I
planted my feet firm upon the ground. At forty, I no longer suffered from
2)perplexities. At fifty, I knew what were the 3)biddings of Heaven. At sixty,
I heard them with 4)docile ear. At seventy, I could follow the 5)dictates of my
own heart; for what I desired no longer overstepped the boundaries of right.
”

The Master said, 6)incomparable indeed was Hui! A handful of rice to eat, a
7)gourdful of water to drink, living in a mean street. Others would have found
it 8)unendurably depressing, but to Hui's cheerfulness it made no difference
at all. Incomparable indeed was Hui!

论

语

(
一
)
子曰：
“学而时习之，
不亦悦乎
?
有朋自远方来，
不亦乐乎
?
人不 知而不愠，
不亦君子乎
?
”

(
二
) 子曰：
“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十
而 从心所欲，不逾矩。
”

(
三
)
子曰：
“ 贤哉回也
!
一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉回也
!
”

1
、
analects [5An[lekts] n.
论集，文选

2
、
perplexity [p[5pleksiti] n.
困惑
;
窘困

3
、
bidding [5bidiN] n.
命令，吩咐


驯顺的，驯良的
docile [5dEusail] a.
、
4
5
、
dictate [5dikteit] n. [
常用复
]
命令，支配

6
、
incomparable [in5kCmpErEbl] a.
无比的，无双的

7
、
gourdful [5guEdful] n.
一葫芦的量

8
、
unendurably [5Qnin5djuErEbli] ad.
难忍受地，不可容忍地


学而第一


『⒈１』子曰：
“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不


愠，不亦君子乎？”


『⒈２』有子曰：
“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，


未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！
”


『⒈３』子曰：
“巧言令色，鲜矣仁！
”


『⒈４』曾子曰：
“吾日三省吾身——为人谋而不忠乎？与朋友交而不信乎？传不


习乎？”


『⒈５』子曰：
“道千乘之国，敬事而信，节用而爱人，使民以时。
”


『⒈６』子曰：
“弟子，入则孝，出则弟，谨而信，泛爱众，而亲仁。行有余力，


则以学文。
”


『⒈７』子夏曰：
“贤贤易色；事父母，能竭其力；事君，能致其身；与朋友交，


言而有信。虽曰未学，吾必谓之学矣。
”


『⒈８』子曰：
“君子不重，则不威；学则不固。主忠信。无友不如己者。过，则


勿惮改。
”


『⒈９』曾子曰：
“慎终，追远，民德归厚矣。
”



『⒈１０』子禽问於子贡曰：
“夫子至於是邦也，必闻其政，求之与？抑与之与？

子贡曰：
“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与？”





『⒈１１』子曰：
“父在，观其志；父没，观其行 ；三年无改於父之道，可谓孝矣。
”





『⒈１２』有子曰：
“礼之用，和为贵。先王之道，斯为美；小大由之。有所不行


，知和而和，不以礼节之，亦不可行也。
”





『⒈１３』有子曰：
“信近於义，言可复也。恭近於礼，远耻辱也。因不失其亲，


亦可宗也。
”


『⒈１４』子曰：
“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，


可谓好学也已。
”


『⒈１５』子贡曰：
“贫 而无谄，富而无骄，何如？”子曰：
“可也；未若贫而乐


，富而好礼者也。
”



子贡曰：
“诗云：< br>‘如切如磋，如琢如磨
'
，其斯之谓与？”子曰：
“赐也，


始可与言诗已矣，告诸往而知来者。
”


『⒈１６』子曰：
“不患人之不己之，患不知人也。
”


1:1 Confucius said: Isn't it a pleasure to study and practice what you have learned? Isn't it also great

when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not

a Superior Man?


[Comment] Superior Man is a common English translation for the Chinese term ch
ü
n-tzu which

originally means Son of a Prince--thus, someone from the nobility. In the Analects, Confucius

imbues the term with a special meaning. Though sometimes used strictly in its original sense, it also

refers to a person who has made significant progress in the Way (Tao) of self-cultivation, by practicing

Righteousness, by loving treatment of parents, respect for elders, honesty with friends, etc. Though the

ch
ü
n-tzu is clearly a highly advanced human being, he is still distinguished from the category of sage

(sheng-jen), who is, in the Analects more of a divine being, usually a model from great antiquity.

The character of the Superior Man, in contrast to the sage, is being taught as a tangible model for all in

the here and now. And although many descriptions of the requirements for ch
ü
n-tzu status seem quite

out of our reach, there are many passages where Confucius labels a contemporary, or one of his

disciples a Superior Man, intending a complement. Thus, the categorization is not so rigid. One

might want to compare the term Superior Man to the Buddhist bodhisattva, in that both are the

models for the tradition, both indicate a very high stage of human development as technical terms, yet

both may be used colloquially to refer to a

eally good person.

1:2 Y
u Tzu said: There are few who have developed themselves filially and fraternally who enjoy

offending their superiors. Those who do not enjoy offending superiors are never troublemakers. The

Superior Man concerns himself with the fundamentals. Once the fundamentals are established, the

proper way (tao) appears. Are not filial piety and obedience to elders fundamental to the enactment of

jen?


[Comment] The Chinese term jen has been translated into English as humanity, enevolence,

goodness, Perfect Goodness, etc. It is a difficult concept to translate because it doesn't really refer