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1、【原著阅读】论语 The Analects （中英文对照）Chapter 1The Master "Is it not pleasant to learn with a constant perseveranceand application?"Is it not delightful to have friends coming from distant quarters?"Is he not a man of complete virtue, who feels no discomposure thoughmen may take no note of him
2、?"The philosopher Yu 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 fondof stirring up confusion."The superior man bends his attention to what is radic
3、al. That beingestablished, all practical courses naturally grow up. Filial pietyand fraternal submission,-are they not the root of all benevolentactions?"The Master said, "Fine words and an insinuating appearance are seldomassociated with true virtue."The philosopher Tsang said, "
4、;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;-whetherI may have not mastered and practiced the instructions of my teacher."The Master said, "To rule a coun
5、try of a thousand chariots, theremust be reverent attention to business, and sincerity; economy inexpenditure, and love for men; and the employment of the people atthe proper seasons."The Master said, "A youth, when at home, should be filial, and, abroad,respectful to his elders. He should
6、 be earnest and truthful. He shouldoverflow 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."Tsze-hsia said, "If a man withdraws his mind from the love of beauty,and app
7、lies it as sincerely to the love of the virtuous; if, in servinghis parents, he can exert his utmost strength; if, in serving hisprince, he can devote his life; if, in his intercourse with his friends,his words are sincere:-although men say that he has not learned, Iwill certainly say that he has.Th
8、e Master said, "If the scholar be not grave, he will not call forthany veneration, and his learning will not be solid."Hold faithfulness and sincerity as first principles."Have no friends not equal to yourself."When you have faults, do not fear to abandon them."The philosoph
9、er Tsang said, "Let there be a careful attention to performthe funeral rites to parents, and let them be followed when long gonewith the ceremonies of sacrifice;-then the virtue of the people willresume its proper excellence."Tsze-ch'in asked Tsze-kung saying, "When our master com
10、es to any country,he does not fail to learn all about its government. Does he ask hisinformation? or is it given to him?"Tsze-kung said, "Our master is benign, upright, courteous, temperate,and complaisant and thus he gets his information. The master's modeof asking information,-is it
11、not different from that of other men?"The Master said, "While a man's father is alive, look at the bentof his will; when his father is dead, look at his conduct. If forthree years he does not alter from the way of his father, he may becalled filial."The philosopher Yu said, "
12、In practicing the rules of propriety, anatural ease is to be prized. In the ways prescribed by the ancientkings, this is the excellent quality, and in things small and greatwe follow them."Yet it is not to be observed in all cases. If one, knowing how suchease should be prized, manifests it, wi
13、thout regulating it by therules of propriety, this likewise is not to be done."The philosopher Yu said, "When agreements are made according to whatis right, what is spoken can be made good. When respect is shown accordingto what is proper, one keeps far from shame and disgrace. When thepar
14、ties upon whom a man leans are proper persons to be intimate with,he can make them his guides and masters."The Master said, "He who aims to be a man of complete virtue in hisfood does not seek to gratify his appetite, nor in his dwelling placedoes he seek the appliances of ease; he is earn
15、est in what he is doing,and careful in his speech; he frequents the company of men of principlethat he may be rectified:-such a person may be said indeed to loveto learn."Tsze-kung said, "What do you pronounce concerning the poor man whoyet does not flatter, and the rich man who is not pro
16、ud?" The Masterreplied, "They will do; but they are not equal to him, who, thoughpoor, is yet cheerful, and to him, who, though rich, loves the rulesof propriety."Tsze-kung replied, "It is said in the Book of Poetry, 'As you cutand then file, as you carve and then polish.'
17、;-The meaning is the same,I apprehend, as that which you have just expressed."The Master said, "With one like Ts'ze, I can begin to talk about theodes. I told him one point, and he knew its proper sequence."The Master said, "I will not be afflicted at men's not knowing me
18、;I will be afflicted that I do not know men."学而第一 1、1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？”1、2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！”1、3子曰：“巧言令色，鲜矣仁！”1、4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？”1. 5子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”1.6 子曰：“弟子，入则孝，出则悌，谨而信，泛爱众，而亲仁。行有馀力，则以学文。”1.7 子夏曰：“
19、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。”1.8 子曰：“君子不重，则不威；学则不固。主忠信，无友不如已者。过则勿惮改。”1.9 曾子曰：“慎终追远，民德归厚矣。”1.10 子禽问于子贡曰：“夫子至于是邦也，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？”1.11 子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。”1.12 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。”1.13 有子曰：“信近於义，言可复也。恭近於礼，远
20、耻辱也。因不失其亲，亦可宗也。”1.14 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。”1.15 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：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。”1.16 子曰：“不患人之不己知，患不知人也。”Chapter 2 The Master said, "He who exercises government by means of his virtuemay be compared to the north polar star
21、, which keeps its place andall the stars turn towards it."The Master said, "In the Book of Poetry are three hundred pieces,but the design of them all may be embraced in one sentence 'Havingno depraved thoughts.'"The Master said, "If the people be led by laws, and uniformi
22、ty soughtto be given them by punishments, they will try to avoid the punishment,but have no sense of shame."If they be led by virtue, and uniformity sought to be given themby the rules of propriety, they will have the sense of shame, andmoreover will become good."The Master said, "At
23、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 transgressingwhat
24、 was right."Mang I asked what filial piety was. The Master said, "It is not beingdisobedient."Soon after, as Fan Ch'ih was driving him, the Master told him, saying,"Mang-sun asked me what filial piety was, and I answered him,-'notbeing disobedient.'"Fan Ch'ih
25、 said, "What did you mean?" The Master replied, "That parents,when alive, be served according to propriety; that, when dead, theyshould be buried according to propriety; and that they should be sacrificedto according to propriety."Mang Wu asked what filial piety was. The Master s
26、aid, "Parents areanxious lest their children should be sick."Tsze-yu asked what filial piety was. The Master said, "The filialpiety nowadays means the support of one's parents. But dogs and horseslikewise are able to do something in the way of support;-without reverence,what is th
27、ere to distinguish the one support given from the other?"Tsze-hsia asked what filial piety was. The Master said, "The difficultyis with the countenance. If, when their elders have any troublesomeaffairs, the young take the toil of them, and if, when the young havewine and food, they set th
28、em before their elders, is THIS to be consideredfilial piety?"The Master said, "I have talked with Hui for a whole day, and he hasnot made any objection to anything I said;-as if he were stupid. Hehas retired, and I have examined his conduct when away from me, andfound him able to illustra
29、te my teachings. Hui!-He is not stupid."The Master said, "See what a man does."Mark his motives."Examine in what things he rests."How can a man conceal his character? How can a man conceal his character?"The Master said, "If a man keeps cherishing his old knowledge
30、, soas continually to be acquiring new, he may be a teacher of others."The Master said, "The accomplished scholar is not a utensil."Tsze-kung asked what constituted the superior man. The Master said,"He acts before he speaks, and afterwards speaks according to hisactions."Th
31、e Master said, "The superior man is catholic and not partisan. Themean man is partisan and not catholic."The Master said, "Learning without thought is labor lost; thoughtwithout learning is perilous."The Master said, "The study of strange doctrines is injurious indeed!"
32、The Master said, "Yu, shall I teach you what knowledge is? When youknow a thing, to hold that you know it; and when you do not know athing, to allow that you do not know it;-this is knowledge."Tsze-chang was learning with a view to official emolument.The Master said, "Hear much and pu
33、t aside the points of which youstand in doubt, while you speak cautiously at the same time of theothers:-then you will afford few occasions for blame. See much andput aside the things which seem perilous, while you are cautious atthe same time in carrying the others into practice: then you willhave
34、few occasions for repentance. When one gives few occasions forblame in his words, and few occasions for repentance in his conduct,he is in the way to get emolument."The Duke Ai asked, saying, "What should be done in order to securethe submission of the people?" Confucius replied, &quo
35、t;Advance the uprightand set aside the crooked, then the people will submit. Advance thecrooked and set aside the upright, then the people will not submit."Chi K'ang asked how to cause the people to reverence their ruler,to be faithful to him, and to go on to nerve themselves to virtue.The
36、Master said, "Let him preside over them with gravity;-then theywill reverence him. Let him be final and kind to all;-then they willbe faithful to him. Let him advance the good and teach the incompetent;-thenthey will eagerly seek to be virtuous."Some one addressed Confucius, saying, "
37、Sir, why are you not engagedin the government?"The Master said, "What does the Shu-ching say of filial piety?-'Youare final, you discharge your brotherly duties. These qualities aredisplayed in government.' This then also constitutes the exerciseof government. Why must there be THA
38、T-making one be in the government?"The Master said, "I do not know how a man without truthfulness isto get on. How can a large carriage be made to go without the crossbarfor yoking the oxen to, or a small carriage without the arrangementfor yoking the horses?"Tsze-chang asked whether
39、the affairs of ten ages after could be known.Confucius said, "The Yin dynasty followed the regulations of the Hsia:wherein it took from or added to them may be known. The Chau dynastyhas followed the regulations of Yin: wherein it took from or addedto them may be known. Some other may follow th
40、e Chau, but though itshould be at the distance of a hundred ages, its affairs may be known."The Master said, "For a man to sacrifice to a spirit which does notbelong to him is flattery."To see what is right and not to do it is want of courage."为政篇第二2.1 子曰：“为政以德，譬如北辰，居其所而众星共之。”2.2
41、 子曰：“诗三百，一言以蔽之，曰：思无邪。”2.3 子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”2.4 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。”2.5 孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝于我，我对曰，无违。”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。”2.6 孟武伯问孝。子曰：“父母唯其疾之忧。”2.7 子游问孝。子曰：“今之孝者，是谓能养。至于犬马，皆能有养；不敬，何以别乎？”2.8 子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”2
42、.9 子曰：“吾与回言终日，不违，如愚。退而省其私，亦足以发，回也不愚。”2.10 子曰：“视其所以，观其所由，察其所安。人焉瘦哉？人焉瘦哉？”2.11 子曰：“温故而知新，可以为师矣。”2.12 子曰：“君子不器。”2.13 子贡问君子。子曰：“先行其言而后从之。”2.14 子曰：“君子周而不比，小人比而不周。”2.15 子曰：“学而不思则罔，思而不学则殆。”2.16 子曰：“攻乎异端，斯害也已。”2.17 子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”2.18 子张学干禄。子曰：“多闻阙疑，慎言其馀，则寡悔。言寡尤，行寡悔，禄在其中矣。”2.19 哀公问曰：“何为则民服？”孔子
43、对曰：“举直错诸枉，则民服；举枉错诸直，则民不服。”2.20 季康子问：“使民敬、忠以劝，如之何？”子曰：“临之以庄，则敬；孝慈，则忠；举善而教不能，则劝。”2.21 或谓孔子曰：“子奚不为政？”子曰：“书云：孝乎！惟孝，友于兄弟，施于有政。是亦为政，奚其为为政？”2.22 子曰：“人而无信，不知其可也。大车无 ，小车无 ，其何以行之哉？”2.23 子张问：“十世可知也？”子曰：“殷因于夏礼，所损益，可知也；周因于殷礼，所损益，可知也。其或继周者，虽百世，可知也。”2.24 子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”Chapter 3 Confucius said of the head
44、 of the Chi family, who had eight rows ofpantomimes in his area, "If he can bear to do this, what may he notbear to do?"The three families used the Yungode, while the vessels were beingremoved, at the conclusion of the sacrifice. The Master said, "'Assistingare the princes;-the so
45、n of heaven looks profound and grave'-whatapplication can these words have in the hall of the three families?"The Master said, "If a man be without the virtues proper to humanity,what has he to do with the rites of propriety? If a man be withoutthe virtues proper to humanity, what has
46、he to do with music?"Lin Fang asked what was the first thing to be attended to in ceremonies.The Master said, "A great question indeed!"In festive ceremonies, it is better to be sparing than extravagant.In the ceremonies of mourning, it is better that there be deep sorrowthan in minut
47、e attention to observances."The Master said, "The rude tribes of the east and north have theirprinces, and are not like the States of our great land which are withoutthem."The chief of the Chi family was about to sacrifice to the T'ai mountain.The Master said to Zan Yu, "Can
48、you not save him from this?" He answered,"I cannot." Confucius said, "Alas! will you say that the T'ai mountainis not so discerning as Lin Fang?"The Master said, "The student of virtue has no contentions. If itbe said he cannot avoid them, shall this be in archery?
49、But he bowscomplaisantly to his competitors; thus he ascends the hall, descends,and exacts the forfeit of drinking. In his contention, he is stillthe Chun-tsze."Tsze-hsia asked, saying, "What is the meaning of the passage-'Thepretty dimples of her artful smile! The well-defined black a
50、nd whiteof her eye! The plain ground for the colors?'"The Master said, "The business of laying on the colors follows thepreparation of the plain ground.""Ceremonies then are a subsequent thing?" The Master said, "It isShang who can bring out my meaning. Now I can be
51、gin to talk aboutthe odes with him."The Master said, "I could describe the ceremonies of the Hsia dynasty,but Chi cannot sufficiently attest my words. I could describe theceremonies of the Yin dynasty, but Sung cannot sufficiently attestmy words. They cannot do so because of the insufficiency of theirrecords and wise men. If those were sufficient, I could adduce themin support of my words."The Master said, "At the great sacrifice, after the pouring out ofthe libation, I have no wish to look on."Some one asked the meaning of the great sacrifice. The Master s