孔子語(yǔ)錄系列的中英文對(duì)照

1、孔子語(yǔ)錄系列的中英文對(duì)照為人處世君子不以言舉人， 不以人廢言。 The superior mandoes not promote a mansimply on account of his words， not does he put aside good words because of the man.工欲善其事 , 必先利其器。 A craftsman who wishes to do his work well mustfirst sharpen his tools.君子和而不同，小人同而不合 .The superior man aims at harmony but not at u

2、niformity 。 The mean man aims at uniformity but not at harmony。欲速則不達(dá)，見小利則大事不成。 If you have things done hastily ， you will not reach the goal. If you only see small gains ， you will not accomplish great tasks.其身正，不令而行 ; 其身不正 , 雖令不從。 Whena ruler 's personal conduct is correct ， he will be obeyed w

3、ithout the issuing of orders. If his personal conduct is not correct, he mayissue orders ，but they will not be followed.歲寒，然后知松柏之后凋也。 Only when the year becomescold do we know how the pine and the cypress are the last to fade。見義不為，無(wú)勇也 .To see what is right and not to do it is want of courage 。見賢思齊焉，

4、見不賢而內(nèi)自省也。 When we see men of worth, we should think of equalling them; when we see men of a contrary character， we shouldturn inwards and examine ourselves.君子欲訥于言 , 而敏于行。 The superior man wishes to be slow in his speechand earnest in his conduct.三軍可奪師也，匹夫不可奪志也 .The commanderof the forces of a large

5、state may be carried off, but the will of even a commonmancannot be taken from him。知者不惑，仁者不憂，勇者不懼。 The wise are free from perplexities ； the virtuous from anxiety； and the bold from fear 。克己復(fù)禮為仁。 一日克己復(fù)禮， 天下歸仁焉。 為仁由己，而由人乎哉。 To subdue one's self and return to propriety ， is perfect virtue 。 If a m

6、ancan for one day subdue himself and return to propriety， all under heaven willascribe perfect virtue to him。 Is the practice of perfect virtue froma man himself ， or is it from others?君子敬而無(wú)失，與人恭而有禮。四海之內(nèi)，皆兄弟也，君子何患乎無(wú)兄弟也。 Let the superior man never fail reverentially to order his own conduct, and let

7、him be respectful to others and observant of propriety:- then all within the whole country will be his brothers 。 What has the superior man to do with being distressed because he has no brothers？君子成人之美， 不成人之惡， 小人反是。 The superior manseeks to perfect the admirable qualities of men， and does not seek t

8、o perfect their badqualities. The mean man does the opposite of this.何以報(bào)德？以直報(bào)怨，以德報(bào)德。 With what then will you recompense kindness ？ Recompense injury with justice, and recompense kindness with kindness.巧言亂德。小不忍，則亂大謀 .Specious words confound virtue。 Want offorbearance in small matters confounds great

9、plans。道不同，不相為謀 .Those whose courses are different cannot lay plans for one another.二為政以德 君君，臣臣 ,父父,子子。 There is government ， when the prince is prince ， and the minister is minister ； when the father is father ， and the son is son.子為政，焉用殺；子欲善 ,而民善矣 .君子之德風(fēng)，小人之德草，草上之風(fēng)必偃。 In carrying on your government

10、, why should you use killing at all ？ Let your evinced desires be for what is good, and the people will be good.The relation between superiors and inferiors ， is like that between the wind and the grass 。 The grass must bend, when the wind blows across it.舉直錯(cuò)諸枉 , 能使枉者直。 Employ the upright and put as

11、ide all the crooked; in this way the crooked can be made to be upright.先有司,赦小過，舉賢才。Employ various officers , pardon small faults, and raise to office men of virtue and talents.。名不正, 則言不順;言不順，則事不成；事不成 , 則禮樂不興；禮樂不興，則刑罰 不中；刑罰不中 , 則民無(wú)所措手足。 If names be not correct, language is not in accordance with the

12、truth of things 。 If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish， punishments willnot be properly awarded. When punis

13、hments are not properly awarded, the people do not know how to move hand or foot 。如有王者， 必世而后仁。 If a truly royal ruler were to arise ， it would still require a generation, and then virtue would prevail。行己有恥，使于四方，不辱君命，可謂士矣。 Hewhoin his conduct of himself maintains a sense of shame， and whensent to any

14、 quarter will not disgrace his prince's commission, deserves to be called an officer。以不教民戰(zhàn)，是謂棄之。 To lead an uninstructed people to war， is to throw them away.不在其位，不謀其政。 He who is not in any particular office, has nothing to do with plans for the administration of its duties。上好禮，則民易使也。 When ruler

15、s love to observe the rules of propriety，the people respond readily to the calls on them for service.聞?dòng)袊?guó)有家者，不患寡，而患不均，不患貧，而患不安。蓋均無(wú)貧，和無(wú)寡 , 安 無(wú)傾。 I have heard that rulers of States and chiefs of families are not troubled lest their people should be few， but are troubled lest theyshould not keep their s

16、everal places； that they are not troubled withfears of poverty ，but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people ； an

17、d whenthere is such a contented repose, there will be no rebellious upsettings。性相近也 ,習(xí)相遠(yuǎn)也。 By nature ， men are nearly alike ； by practice ， they get to be wide apart 。過而不改，是謂過矣 .Not to mend the fault one has made is to err indeed.己所不欲，勿施于人 .What you do not want done to yourself， do not do toothers.言

18、必信，行必果 .Keep what you say and carry out what you do.君子以文會(huì)友 , 以友輔仁 .The superior man on grounds of culture meets with his friends ， and by their friendship helps his virtue。三軍可奪師也，匹夫不可奪志也 .The commanderof the forces of a large State may be carried off ， but the will of even a common man cannot be tak

19、en from him.后生可畏，焉知來(lái)者之不如今也？ A youth is to be regarded with respectHow do you know that his future will not be equal to our present？有朋自遠(yuǎn)方來(lái)，不亦樂乎？ Is it not delightful to have friends coming from distant quarters ？人不知而不慍，不亦君子乎 ?Is he not a man of complete virtue, who feelsno discomposure though men may

20、 take no note of him ？父在,觀其志。父沒，觀其行。三年無(wú)改于父之道，可謂孝矣。 While a man 's father is alive, look at the bent of his will； when his father is dead,look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.不患人之不己知，患不知人也。 I will not be afflicted at men'

21、;s not knowing me； I will be afflicted that I do not know men.詩(shī)三百，一言以蔽之 , 曰：思無(wú)邪。 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. ”關(guān)睢樂而不淫，哀而不傷。 The Kwan Tsu is expressive of enjoyment without being licentiou

22、s ， and of grief without being hurtfully excessive。父母在 , 不遠(yuǎn)游，游必有方。 While his parents are alive, the son may not go abroad to a distance. If he does go abroad， he must have a fixed placeto which he goes.德不孤 , 必有鄰。 Virtue is not left to stand alone. He whopractises it will have neighbors 。吾十有五而志于學(xué) , 三

23、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 , 不逾矩。 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 perplexities 。 At fifty ， I knew what were the biddings of Heaven. At sixty, I heard them with docile ear。 At seventy ， I coul

24、d follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right 。賢哉回也 ! 一簞食，一瓢飲，在陋巷，人不堪其憂 , 回也不改其樂。賢哉回也 ! Incomparable indeed was Hui! A handful of rice to eat, a gourdful of water to drink ， living in a meanstreet 。 Others would have found it unendurably depr

25、essing, but to Hui ' s cheerfulness it made no difference at all 。 Incomparable indeed was Hui.知者樂水,仁者樂山。知者動(dòng)，仁者靜。知者樂，仁者壽。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 。逝者如斯夫

26、，不舍晝夜 .It passes on just like this， not ceasing day ornight ！食不厭精，膾不厭細(xì)。 He did not dislike to have his rice finely cleaned，nor to have his minced meat cut quite small.非禮勿視，非禮勿聽，非禮勿言 , 非禮勿動(dòng) .Look not at what is contrary to propriety ； listen not to what is contrary to propriety; speak not what is con

27、trary to propriety; makeno movementwhich is contrary to propriety.人無(wú)遠(yuǎn)慮，必有近憂。 If a man take no thought about what is distant， hewill find sorrow near at hand.君子有三戒。少之時(shí)，血?dú)馕炊ǎ渲谏?.及其壯也，血?dú)夥絼?, 戒之在斗。及 其老也 , 血?dú)饧人?，戒之在得?There are three things which the superior man guards against. In youth, when the physi

28、cal powers, are not yet settled, he guards against lust 。 When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. Whenhe is old, and the animal powers are decayed ， he guards against covetousness 。唯女子與小人，為難養(yǎng)也。近之則不孫 , 遠(yuǎn)之則怨。 Of all people ， girls and servants ar

29、e the most difficult to behave to。 If you are familiar withthem, they lose their humility. If you maintain a reserve towards them, they are discontented.四 求知求學(xué)有教無(wú)類。 In teaching there should be no distinction of classes.當(dāng)仁，不讓于師。Whenit comesto ben evole nee , one n eed not give precede nee even to his

30、 teacher 。學(xué)而時(shí)習(xí)之，不亦說(shuō)乎？ Is it not pleasant to learn with a constant perseverance and application?溫故而知新，可以為師矣 .If a man keeps cherishing his old knowledge， so as continually to be acquiring new， he may be a teacher of others.學(xué)而不思則罔 , 思而不學(xué)則殆 .Learning without thought is labour lost; thought without learning is perilous。敏而好學(xué) ,