《论语》中英文对照一辜鸿铭译

《论语》中英文对照一 辜鸿铭译

CHAPTER 1

【第一章】

子曰、 學而時習之、不亦說乎。有朋自遠方來、不亦樂

乎。人不知而不慍、不亦君子乎。

1. Confucius remarked, “ it is indeed a pleasure to acquire

knowledge and, as you go on acquiring, to put into practice what

you have acquired. A greater pleasure still it is when friends of

congenial minds come from afar to seek you because of your

attainments. But he is truly a wise and good man who feels no

discomposure even when he is not noticed of men.”

【第二章】有子曰、其為人也孝弟、而好犯上者鮮矣、不好犯上、

而好作亂者、未之有也。君子務本、本立、而道生、孝弟也者、其為仁之本與。

2. A disciple of Confucius remarked,” A man who is a good son and a

good citizen will seldom be found to be a man disposed to quarrel

with those in authority over him; and men who are disposed to

quarrel with those in authority will never be found to disturb the

peace and order of the State.

“ A wise man devotes his attention to what is essential in the

foundation of life. When the foundation is laid, wisdom will come.

Now, to be a good son and a good citizen- do not these form the

foundation of a moral life?”

【第三章】子曰、巧言令色、鮮矣仁。

ius remarked, with plausible speech and fine manners will

seldom be found moral character.”

【第四章】曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信

乎、傳不習乎。

4.A disciple of Confucius remarked, “ I daily examine into my

personal conduct on three points:--First, whether in carrying out

the duties entrusted to me by others, I have not failed in sincerity

and trustworthiness; thirdly, whether I have not failed to practice

what I profess in my teaching.”

【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。

ius remarked, “ when directing the affairs of a great nation,

a man must be serious in attention to business and faithful and

punctual in his engagements. He must study economy in the public

expenditure, and love the welfare of the people. He must employ

the people at the proper time of the year.”

【第六章】子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有

餘力、則以學文。

ius remarked, “ A young man, when at home, should be a

good son; when out in the world, a good citizen. He should be

circumspect and truthful. He should be in sympathy with all men,

but intimate with men of moral character. If he has time and

opportunity to spare, after the performance of those duties, he

should then employ them in literary pursuits.”

【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、與朋友交、言而有信、雖曰未學、吾必謂之學矣。

7.A disciple of Confucius remarked, “ A man who can love

worthiness in man as he loves beauty in woman; who in his duties

to his parents is ready to do his utmost, and in the service of his

prince is ready to give up his life; who in intercourse with friends is

found trustworthy in what he says, - such a man, although men may

say of him that he is an uneducated man, I must consider him to be

really an educated man.”

【第八章】子曰、君子不重、則不威、學則不固。主忠信。

無友不如己者。過則勿憚改。

ius remarked,” A wise man who is not serious will not

inspire respect; what he learns will not remain permanent.”

“Make conscientiousness and sincerity your first principles.”

“Have no friends who are not as yourself.

“When you have bad habits do not hesitate to change them.”

【第九章】曾子曰、慎終追遠、民德歸厚矣。

9.A disciple of Confucius remarked, “By cultivating respect for the

dead, and carrying the memory back to the distant past, the moral

feeling of the people will waken and grow in depth.”

【第十章】子禽問於子貢曰、夫子至於是邦也、必聞其政、求之與、抑與之與。子貢曰、夫子溫､良､恭､儉､讓、以得之、夫子之求之也、其諸異乎人之求之與。

10.A man once asked a disciple of Confucius, saying, “How was it

that whenever the Master came into a country he was always

informed of the actual state and policy of its government? Did he

seek for the information or was it given to him?

“ The Master, “ replied the disciple, “ was gracious, simple,

earnest, modest and courteous; therefore he could obtain what

information he wanted. The Master’s way of obtaining information

---well, it was different from other people’s ways.”

【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、可謂孝矣。

11. Confucius remarked,” When a man’s father is living the son

should have regard to what his father would have him do; when the

father is dead, to what his father has done. A son who for three

years after his father’s death does not in his own life change his

father’s principles, may be said to be a good son.”

【十二章】有子曰、禮之用、和為貴、先王之道、斯為美；小大由之。有所不行、知和而和、不以禮節之、亦不可行也。

12.A disciple of Confucius remarked,” In the practice of art, what is

valuable is natural spontaneity. According to the rules of art held by

the ancient kings it was this quality in a work of art which

constituted its excellence; in great as well as in small things they

were guided by this principle.

【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其親、亦可宗也。

“ But in being natural there is something not permitted. To know

that it is necessary to be natural without restraining the impulse to

be natural by the strict principle of art, --that is something not

permitted.”

13.A disciple of Confucius remarked, “ if you make promises within

the bounds of what is right, you will be able to keep your word. If

you confine earnestness within the bounds of judgment and good

taste, you will keep out of discomfiture and insult. If you make

friends of those with whom you ought to, you will be able to

depend upon them.”

【十四章】子曰、君子食無求飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。

ius remarked,“A wise and good man, in matters of food,

should never seek to indulge his appetite; in lodging, he should not

be too solicitous of comfort. He should be diligent in business and

careful in speech. He should seek for the company of men of virtue

and learning, in order to profit by their lessons and example. In this

way he may become a man of real culture.”

【十五章】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、未若貧而樂、富而好禮者也。子貢曰、詩云、如切如磋、如琢如磨、

其斯之謂與。子曰、賜也、始可與言詩已矣、告諸往而知來者。

15.A disciple of Confucius said to him,” to be poor and yet not to be

servile; to be rich and yet not to be proud, what do you say to

that?”

“It is good.” Replied counfucius, “but better still it is to be poor

and yet contented; to be rich and yet know how to be courteous.”

“ I understand,” answered the disciple;” we must cut, we must file,

must chisel and must grind.’

“ That is what you mean, is it not?”

”My friend,” replied Confucius, “now I can begin to speak of poetry

to you. I see you understand how to apply the moral.”

【十六章】子曰、不患人之不己知、患不知人也。

ius remarked,” one should not be concerned not to be

understood of men; one should be concerned not to understand

men.”

CHAPTER 2

子曰：“为政以德，譬如北辰，居其所而众星共之。”

ius remarked, “ He who rule s the people, depending upon

the moral sentiment, is like the Pole-star, which keeps its place

while all the other stars revolve round it.”

子曰：“诗三百，一言以蔽之，曰：“思无邪。”

ius remarked, “ The Book of Ballads, Songs and Psalms

contains three hundred pieces. The moral of them all may be

summed up in one sentence: Have no evil thoughts.”

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。”

ius remarked, “ If in government you depend upon laws,

and maintain order by enforcing those laws by punishment, you can

also make the people keep away from wrong—doing, but they will

lose the sense of shame for wrong –doing. If, on the other hand, in

government you depend upon the moral sentiment, and maintain

order by encouraging education and good manners, the people will

have a sense of shame for wrong—doing and moreover, will

emulate what is good.”

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。”

ius remarked, “ At fifteen I had made up my mind to give

myself up to serious studies. At thirty I had formed my opinions and

judgment. At forty I had no more doubts. At fifty I understood the

truth in religion. At sixty I could understand whatever I heard

without exertion. At seventy I could follow whatever my heart

desired without transgressing the law.”

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。”

5.A noble of the Court in Confucius’ native State asked him what

constituted the duty of a good son. Confucius answered, “ Do not

fail in what is required of you.”

Afterwards, as a disciple was driving him in his carriage, Confucius

told the disciple, saying, My Lord M ----asked me what constituted

the duty of a good son, and I answered, ‘ Do not fail in what is

required of you’”

“What did you mean by that?” asked the disciple.

“ I meant,” replied Confucius, “when his parents are living, a good

son should do his duties to them according to the usage prescribed

by propriety; when the are dead, he should bury them and honour

their memory according to the rites prescribed by propriety.”

孟武伯问孝，子曰：“父母唯其疾之忧。

6.A son of the noble mentioned above put the same question to

Confucius as his father did. Confucius answered, “think how anxious

your parents are when you are sick, and you will know your duty

towards them.”

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？”

7.A disciple of Confucius asked him the same question as the above.

Confucius answered,” the duty of a good son nowadays means only

to be able to support his parents. But you also keep your dogs and

horses alive. If there is no feeling of love and respect, where is the

difference?

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？”

r disciple asked the same question. Confucius answered,

“The difficulty is with the expression of your look. That merely when

anything is to be done the young do it, and when there is food and

wine the old folk are allowed to enjoy it, --do you think that is the

whole duty of a good son?”

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。”

ius, speaking of a favourite disciple, whose name was Yen

Hui, remarked,” I have talked with him for one whole day, during

which he has never once raised one single objection to what I have

said, as if he were dull of understanding. But when he has retired,

on examining into his life and conversation I find he has been able

to profit by what I have said to him. No—he is not a man dull of

understanding.”

子曰：“视其所以，观其所由，察其所安，人焉廋哉？人焉廋哉？”

ius remarked, “ You look at how a man acts; consider his

motives; find out his tastes. How can a man hide himself; how can

he hide himself from you?”

子曰：“温故而知新，可以为师矣。”

ius remarked, “ If a man will constantly go over what he

has acquired and keep continually adding to it new acquirements,

he may become a teacher of men.”

子曰：“君子不器。”

ius remarked,” A wise man will not make himself into a

mere machine fit only to do one kind of work.”

子贡问君子。子曰：“先行其言而后从之。”

13.A disciple enquired what constituted a wise and good man.

Confucius answered, “ A wise and good man is one who acts before

he speaks, and afterwards speaks according to his actions.”

子曰：“君子周而不比，小人比而不周。”

ius remarked,” A wise man is impartial, not neutral. A fool

is neutral but not impartial.”

子曰：“学而不思则罔，思而不学则殆。”

ius remarked,” Study without thinking is labor lost.

Thinking without study is perilous.”

子曰：“攻乎异端，斯害也已。

ius remarked, “ To give oneself up to the study of

metaphysical theories – that is very injurious indeed.”

子曰：“由，诲女，知之乎？知之为知之，不知为不知，是知也。”

ius said to a disciple, “ shall I teach you what is

understanding? To know what it is that you know, and to know what

it is that you do not know, --- that is understanding.”

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。”

18.A disciple was studying with a view to preferment. Confucius said

to him, “ read and learn everything, but suspend your judgment on

anything of which you are in doubt; for the rest, be careful in what

you say: in that way you will give few occasions for men to criticize

what you say. Mix with the world and see everything, but keep away

and do not meddle with anything which may bring you into trouble;

for the rest, be careful in what you do: in that way you will have few

occasions for self-reproach.

“Now if in your conversation you give few occasions for men to

criticize you, and in your conduct you have few occasions for

self-reproach, you cannot help getting preferment, even if you

would.”

哀公问曰：“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。”

reigning prince of his native state asked Confucius what

should be done to secure the submission of the people. Confucius

answered,” Uphold the cause of the just and put down every cause

that is unjust, and the people will submit. But uphold the cause of

the unjust and put down every cause that is just, then the people

will not submit.”

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。”

20.A noble who was the minister in power in the government in

Confucius’ native state asked him what should be done to inspire a

feeling of respect and loyalty in the people, in order to make them

exert themselves for the good of the country. Confucius answered,”

Treat them with seriousness and they will respect you. Let them see

that you honour your parents and your prince, and are considerate

for the welfare of those under you, and the people will be loyal to

you. Advance those who excel in anything and educate the ignorant,

and the people will exert themselves.”

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？”

dy asked Confucius, saying, “Why are you not taking part

in the government of the country?” Confucius answered, “ What

does the ‘BOOK OF RECORDS’ say of the duties of a good son?”

“’Be dutiful to your parents; be brotherly to your brothers;

discharge your duties in the government of your family.’ These, then

are also duties of government. Why then must one take part in the

government of the country in order to discharge the duties of

government?”

子曰：“人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉？”

ius remarked, “ I do not know how men get along without

good faith. A cart without a yoke and a carriage without harness,

--how could they go?”

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。”

23.A disciple asked Confucius whether ten generations after their

time the state of the civilization of the world could be known.

Confucius answered, “ The House of Yin adopted the civilization of

the Hsia dynasty; what modifications they made is known. The

present Chou dynasty adopted the civilization of the House of Yin;

what modifications this last dynasty made are also known. Perhaps

some other may hereafter take the place of the present Chou

dynasty; but should that happen a hundred generations after this,

the state of the civilization of the world then, can be know.”

子曰：“非其鬼而祭之；谄也。见义不为，无勇也。”

ius remarked, “To worship a spirit to whom one is not

bound by a real feeling of duty or respect is idolatry; to see what is

right and to act against one’s judgment shows a want of courage.”