论语英语36章（论语中英文对照）

Confucius (551-479 BCE), according to Chinese tradition, was a thinker, political figure, educator, and founder of the Ru School of Chinese thought. His teachings, preserved in the Lunyu or Analects, form the foundation of much of subsequent Chinese speculation on the education and comportment of the ideal man, how such an individual should live his life and interact with others, and the forms of society and government in which he should participate. Fung Yu-lan, one of the great 20thcentury authorities on the history of Chinese thought, compares Confucius' influence in Chinese history with that of Socrates in the West.孔子（公元前551-479），是中国传统意义上的思想家、政治家、教育家以及儒家学派的创始人。他的学说均收录在《论语》之中。孔子的思想形成了中国后来教育思想、人们完美的行为准则以及个人同他人交往的规范。在社会及政府运作中，个人的参入角色定位在《论语》中都有叙述。1920年代，中国古代思想研究的权威人士冯友兰将孔子在中国历史的影响同苏格拉底在西方的影响相提并论。

为政第二 『⒉１』子曰：“为政以德，誓如北辰居其所而众星共之。”

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."

『⒉２』子曰：“诗三百，一言以蔽之，曰：‘思无邪’。”

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.'"

『⒉３』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。”

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. "If they be led by virtue, and uniformity sought to be given them by the

rules of propriety, they will have the sense of shame, and moreover will become

good."

『⒉４』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。”

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 what was right."

『⒉５』孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝於我，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。”

Mang I asked what filial piety was. The Master said, "It is not being disobedient." 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,-'not being disobedient.'"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 according to propriety; and that they should be sacrificed to according to propriety."

『⒉６』孟武伯问孝。子曰：“父母唯其疾之忧。”

Mang Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."

『⒉７』子游问孝。子曰：“今之孝者，是谓能养。至於犬马，皆能有养；不敬，何以别乎。”

Tsze-yu 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 something in the way of support;-without reverence, what is there to distinguish the one support given from the other?"

『⒉８』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？”

Tsze-hsia asked what filial piety was. The Master said, "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?"

『⒉９』子曰：“吾与回言终日，不违，如愚。退儿省其私，亦足以发，回也不愚。”

The Master said, "I have talked with Hui 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 my teachings. Hui!-He is not stupid."

『⒉１０』子曰：“视其所以，观其所由，察其所安。人焉叟哉？人焉叟哉？”

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?"

『⒉１１』子曰：“温故而知新，可以为师矣。”

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."

『⒉１２』子曰：“君子不器。”

The Master said, "The accomplished scholar is not a utensil."

『⒉１３』子贡问君子。子曰：“先行其言而后从之。”

Tsze-kung asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."

『⒉１４』子曰：“君子周而不比，小人比而不周。”

The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."

『⒉１５』子曰：“学而不思则罔，思而不学则殆。”

The Master said, "Learning without thought is labor lost; thought without learning is perilous."

『⒉１６』子曰：“攻乎异端，斯害也己。”

The Master said, "The study of strange doctrines is injurious indeed!"

『⒉１７』子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”

The Master said, "Yu, 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."

『⒉１８』子张学干禄。子曰：“多闻阙疑，慎言其余，则寡尤。多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣。”

Tsze-chang was learning with a view to official emolument.

The Master said, "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 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."

『⒉１９』哀公闻曰：“何为则民服？”孔子对曰：“举直错诸枉，则民服；举枉错诸直，则民不服。”

The Duke Ai 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 set aside the upright, then the people will not submit."

『⒉２０』季康子问：“使民敬、忠以勤，如之何？”子曰：“临之以庄，则敬；孝慈，则忠；举善而教不能，则勤。”

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 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."

『⒉２１』或谓孔子曰：“子奚不为政？”子曰：“书云：‘孝乎惟孝，友于兄弟，施於有政。’是亦为政，奚其为为政？”

Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"The Master said, "What does the Shu-ching say of filial piety?-'You are final, 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?"

『⒉２２』子曰：“人而无信，不知其可也。大车无（车儿），小车无（ｙｕｅ４），其何以行之哉？”

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?"

『⒉２３』子张问：“十世可知也？”子曰：“殷因於夏礼，所损益，可知也；周因於殷礼，所损益，可知也。其或继周者，虽百世，可知也。”

Tsze-chang asked whether 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 dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known."

『⒉２４』子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”

The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery."To see what is right and not to do it is want of courage."

八佾第三『⒊１』孔子谓季氏，“八佾舞於庭，是可忍也，孰不可忍也？”

Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?"

『⒊２』三家者以雍彻。子曰：“‘相维辟公，天子穆穆’，奚取於三家之堂？”

The three families used the Yungode, 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 application can these words have in the hall of the three families?"

『⒊３』子曰：“人而不仁，如礼何？”人而不仁，如乐何？”

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 without the virtues proper to humanity, what has he to do with music?"

『⒊４』林放问礼之本。子曰：“大哉问！礼，与齐奢也，宁俭；丧，与齐易也，宁戚。”

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 sorrow than in minute attention to observances."

『⒊５』子曰：“夷狄之有君，不如诸夏之亡也。”

The Master said, "The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them."

『⒊６』季氏旅於泰山。子谓冉有曰：“女弗能救与？”对曰：“不能。”子曰：“呜呼！曾谓泰山不如林放乎？”

The chief of the Chi family was about to sacrifice to the T'ai mountain. The Master said to Zan Yu, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the T'ai mountain is not so discerning as Lin Fang?"

『⒊７』子曰：“君子无所争。必也射乎！揖让而升，下而饮。其争也君子。”

The Master said, "The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chun-tsze."

『⒊８』子夏问曰：“巧笑倩兮，美目盼兮，素以为绚兮。何为也？”子曰：“绘事后素。”曰：“礼后乎？”子曰：“起予者商也！始可与言诗矣。”

Tsze-hsia asked, saying, "What is the meaning of the passage-'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?'"

The Master said, "The business of laying on the colors follows the preparation of the plain ground." "Ceremonies then are a subsequent thing?" The Master said, "It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him."

『⒊９』子曰：“夏礼，吾能言之，杞不足征也；殷礼，吾能言之，宋不足征也。文献不足故也。足，则吾能征之矣。”

The Master said, "I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. They cannot do so because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words."

『⒊１０』子曰：“（衣帝）自既灌而往者，吾不欲观之矣。”

The Master said, "At the great sacrifice, after the pouring out of the libation, I have no wish to look on."

『⒊１１』或问（衣帝）之说。子曰：“不知也；知其说者之於天下也，其如示诸斯乎！”指其掌。

Some one asked the meaning of the great sacrifice. The Master said, "I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this"-pointing to his palm.

『⒊１２』祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”

He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.The Master said, "I consider my not being present at the sacrifice, as if I did not sacrifice."

『⒊１３』王孙贾问曰：“与其媚於奥，宁媚於龟，何谓也？”子曰：“不然；获罪於天，吾所寿也。”

Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is better to pay court to the furnace then to the southwest corner?'"The Master said, "Not so. He who offends against Heaven has none to whom he can pray."

『⒊１４』子曰：“周监於二代，郁郁乎文哉！吾从周。”

The Master said, "Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau."

『⒊１５』子入太庙，每事问。或曰：“孰谓鄹人之子知礼乎？入太庙，每事问。”子闻之，曰：“是礼也。”

The Master, when he entered the grand temple, asked about everything. Some one said, "Who say that the son of the man of Tsau knows the rules of propriety! He has entered the grand temple and asks about everything." The Master heard the remark, and said, "This is a rule of propriety."

『⒊１６』子曰：“射不主皮，为力不同科，古之道也。”

The Master said, "In archery it is not going through the leather which is the principal thing;-because people's strength is not equal. This was the old way."

『⒊１７』子贡欲去告之饩羊。子曰：“赐也！尔爱其羊，我爱其礼。”

Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.The Master said, "Ts'ze, you love the sheep; I love the ceremony."

『⒊１８』子曰：“事君尽礼，人以为谄也。”

The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."

『⒊１９』定公问：“君使臣，臣事君，如之何？”孔子曰：“君使臣以礼，臣事君以忠。”

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."

『⒊２０』子曰：“关雎，乐而不淫，哀而不伤。”

The Master said, "The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive."

『⒊２１』哀公问社於宰我。宰我对曰：“夏后氏以松，殷人以柏，周人以栗，曰，使民战栗。”子闻之，曰：“成事不说，遂事不谏，既往不咎。”

The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, "The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe."When the Master heard it, he said, "Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame."

『⒊２２』子曰：“管仲之器小哉。”或曰：“管仲俭乎？”曰：“管氏有三归，官事不摄，焉得俭？”“然则管仲知礼乎？”曰：“邦君树塞门，管氏亦树塞门。邦君为两君之好，有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？”『⒊２３』子语鲁大师乐，曰：“乐其可知也：始作，翕如也；从之，纯如也，缴如也，绎如也，以成。”

The Master said, "Small indeed was the capacity of Kwan Chung!"

Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply, "had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?"

"Then, did Kwan Chung know the rules of propriety?" The Master said, "The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?"

The Master instructing the grand music master of Lu said, "How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion."

『⒊２４』仪封人请见，曰：“君子之至於斯也，吾未尝不得见也。”从者见之。出曰：“二三子何患於丧乎？天下之无道也久矣，天将以夫子为木铎。”

The border warden at Yi requested to be introduced to the Master, saying, "When men of superior virtue have come to this, I have never been denied the privilege of seeing them." The followers of the sage introduced him, and when he came out from the interview, he said, "My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue."

『⒊２５』子谓韶，“尽美矣，又尽善也。”谓武，“尽美矣，未尽善也。”

The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good.

『⒊２６』子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”

The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?"

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