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1、人物语录：孔子语录（论语）中英文对照翻译AnalectsThe M制们aid,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 ones merits are unrecognized by others,is that not after all what
2、 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
3、 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 Huis cheerfulness
4、 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？人不知而不悔，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/I顶七十 而从心所欲，不渔矩。三）子曰：“贤哉回也！一革食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉回也1、analects5Anlekts n.论集，文选2、perplexitypSpleksiti n.困惑；窘困3、bidding5bidiN n.命令，吩咐驯顺的，明良的docile5dEusail a、4
5、5、dictate5dikteit n.常用复l命令，支自己6、incomparablein5kCmpErEbl a.无比的，无双的7、gourdful5guEdful n.一葫芦的量8、unendurably50nin5djuErEbli ad.难忍受地，不可容忍地学而第一Ii I.l子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不钮，不亦君子乎？”lh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，未之奇也。君子务本，本立而道生。孝弟也者，其为仁之本与！lu子曰：“巧言令色鲜矣仁！1.4曾子曰：“吾日三省吾身一一为人谋而不忠乎？与朋友交而不信乎？传不习乎？”
6、lh子曰：“道千乘之固，敬事而信节用而爱人使民以时。l勺子曰：“弟子人则孝出则弟谨而信泛爱众而来仁。行有余力，则以学文。”l7子夏曰：“贤贤易色；事父母，能喝其力；事君，能致其身；与朋友交，言而寄信。虽曰未学，吾必谓之学矣。Ii I b子曰：“君子不重则不顾；学则不固。主忠信。无友不如己者。过则勿惮改。”l.9.11曾子曰：“慎终，温远民德、四厚矣。”Ii I.l勺子禽问於子贡曰：“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i击异乎人之求之与？”Ii II l子曰：“父在，观其志；父没现其行；三年无改於父之道，可谓孝矣。川2离子曰：”礼之
7、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。,l13有子曰：“信近於义，言可复也。恭近於礼，远耻辱也。因不失其来，亦可宗也。”l14子曰：“君子食无求饱，居无求安敏於事而慎於言就有道而正需，可谓好学也已。”l15.!J子贡曰：“贫而无i白富而无骄，何如？”子曰：“可也；未若贫而乐富而好礼者也。子贡曰：“诗云：如切如睫，如琢如膺”其斯之谓与？”子曰：“赐也，始可与言诗已矣告诸往而知来者。l16子曰：“不患人之不己之，患不知人也。”1:1 Confucius said:Isnt it a pleasure to study and practice what y
8、ou have learned?lsnt it also great when friends visit from distant places?If people do not recognize me and it doesnt bother me,am I not a Superior Man?(Comment Superior Man is a common English translation for the Chinese term ch un-tzu which originally means Son of a Prince-thus,someone from the no
9、bility.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,h
10、onesty with friends,etc.Though the chun-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 ta
11、ught as a tangible model for all in the here and now.And although many descriptions of the requirements for ch un-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
12、 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 Yu Tzu said:There a
13、re 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
14、 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 doesnt really refer to any specific type of virtue or positive endo
15、wment,but refers to an inner capacity possessed by all human beings to do good,as human bei1gsshoLId.This is the reason some have translated it as humanity.The problem with this translation is that it does not indicate the goodness implied by the term jen.In the Chinese essence-function perception,j
16、en can be understood as the essence of all kinds of manifestations of virtuosity:wisdom,filial piety,reverence,courtesy,love,sincerity,etc.,all of which are aspects,or functions of jen.Through ones efforts at practicing at the function of jen,one may enhance and develop ones jen,until one may be cal
17、led a Superior Man,or even better,a Person of jen.In the Analects,person of jen is an extremely high state,rarely acknowledged of any human being by Confucius.1:3 Confucius said:Someone who is a clever speaker and maintains atoo-smiley face is seldom considered a person of jen.1:4 Tseng Tzu said:Eac
18、h day I examine myself in three ways:in doing things for others,have I been disloyal?In my interactions with friends,have I been untrustworthy?Have not practiced what I have preached?1:5 Confucius said:“you would govern a state of a thousand chariots(a small-to-middle-size state),you must pay strict
19、 attention to business,be true to your word,be economical in expenditure and love the people.You shotIduse them according to the seasons.Comment Usage of the people according to the seasons is extremely important in an agriculture-based society,where planting,cultivating,or harvesting a certain crop
20、 during a certain few-day period can be critical.During the Spring and Autumn and Warring States periods in China,selfish and aggressive warlords frequently pulled farmers off their land at important farming times,to use them for public works projects,or have them fight in the rulers personal wars.1
21、:6 Confucius said:A young man shotIdserve his parents at home and be respectful to elders outside his home.He shotIdbe earnest and truthful,loving all,but become intimate with jen.After doing this,if he has energy to spare,he can study literature and the arts.Comment In the above-mentioned essence-f
22、unction view,the development of ones proper relationship with ones parents and others around her/him is fundamental in life.Only after these things are taken care of is it proper to go off and play at whatever one likes-even if this play involves the serious study of some a同form.1:7 Tzu Hsia said:“y
23、ou can treat the worthy as worthy without strain,exert your utmost in serving your parents,devote your whole self in serving your prince,and be honest in speech when dealing with your friends.Then even if someone says you are not learned(hsueh),I would say that you are definitely learned.Comment In
24、the Confucian tradition,learning(hs teh)is more than intellectual,academic study,or the accumulation of facts(although this aspect is included).It is the process of manifesting ones jen by developing-oneself in self-reflection through the various types of human relationships.1:8 Confucius said:“the
25、Superior Man is not heavy,then he will not inspire awe in others.If he is not learned,then he will not be on firm ground.He takes loyalty and good faith to be of primary importance,and has no friends who are not of equal(moral)caliber.When he makes a mistake,he doesnt hesitate to correct it.Comment
26、The Superior Man still makes mistakes.The difference between him and other people is that he rectifies his errors as soon as he becomes aware of them.1:9 Tseng Tzu said:When they are careful(about their parents)to the end and continue in reverence after(their parents)are long gone,the virtue of the
27、people will return to its natural depth.1:10 Tzu Chin asked Tzu Kung:When our teacher(Confucius)arrives in any country,he invariably finds out every1hing about its government.Does he seek this information?Or is it given to him?Tzu Kung said,Our teacher gets it by being cordial,upright,cou川eous,tempe
28、rate and complaisant.His way of getting information is quite different from that of other men.1:11 Confucius said:When your father is alive,observe his will.When your father is dead observe his former actions.If,for three years you do not change from the ways of your father,you can be called areal s
29、on(hsiao).Comment In terms of the development of the character of the human being,the most fundamental practice is that of iii al piety,the English translation of the Chinese hsiao,which means to love,respect and take care of ones parents.Confucius believed that if people cultivated this innate tend
30、ency well,all other natural forms of human goodness would be positively affected by it.1:12 Yu Tzu said:In the actual practice of propriety,flexibility is important.This is what the ancient kings did so well-both the greater and the lesser used flexibility.Yet you should be aware:“you understand fle
31、xibility and use it,but dont structure yourself with propriety,things wont go well.(Comment Propriety is the English rendition of the Chinese Ii.This is a word that also has a wide spectrum of meaning in Classical Chinese thoug阳，andis difficult to translate by a single word.Its most basic meaning is
32、 that of itual or ceremony,referring to all sorts of rituals that permeated early East Asian society.The most significant of course,would be wedding ceremonies and funerals.But there were also various agricultural ritua怡，coming-of-agerituals,coronations,etc.Confucius was an expert on the proper hand
33、ling of all sorts of rituals.The term Ii however,has,in the Analects,a much broader meaning than ritual,since it can also refer to the many smaller itualized behavior patterns involved in day-to-day human interactions.This would include proper speech and body language according to status,age,sex-thu
34、s,manners.In this sense,Ii means any action proper,or appropriate to the situation.For instance,in the modern context,I might go up and slap my friend on the back.But I certainly wouldnt to that to my professor,or to a student in my class whom I dont know very well.In the Analects,Ii,as a general ca
35、tegory,is clearly defined in a relationship with jen,where jen is the inner,substantial goodness of the human being,and Ii is the functioning of jen in the manifest world.That is to say,Ii is Righteousness,filial piety,fraternal respect,familial affection,etc.1:13 Tzu Yu said:When your own trustwort
36、hiness is close to Righteousness,your words can be followed.When your show of respect is according to propriety,you will be far from shame and disgrace.If you have genuine affection within your family,you can become an ancestor.(Comment Righteousness with a capital R is my rendering of the Chinese i
37、,which has also commonly been translated as righteousness.Although not quite as essential a concept as jen,it is a strongly internalized human capacity.Being attuned to Righteousness allows people to do the proper thing in the proper situation,to give each person,place and thing its proper due.1:14
38、Confucius said:When the Superior Man eats he does not try to stuff himself;at rest he does not seek perfect comfort;he is diligent in his work and careful in speech.He avails himself to people of the Tao and thereby corrects himself.This is the kind of person of whom you can say,he loves learning.1:
39、15 Tzu Kung asked:What do you think of a poor man who doesnt grovel or a rich man who isnt proud?Confucius said,They are good,but not as good as a poor man who is satisfied and a rich man who loves propriety.Tzu Kung said,The Book of Odes says:Like cutting and filing,Grinding and polishing This simi
40、le for the process of self-perfection is found often in Confucian texts.Is this what you are talking about?Confucius said,Ah,now I can begin to discuss the Book of Odes with Tzu.I give him a hint and he gets the whole point.1:16 Confucius said:I am not bothered by the fact that I am unknown.I am bothered when I do not know others.