论语节选中英对照

THE CONFUCIUS ANALECTS(Excerpts)

The FIRST English Version by James Legge; the SECOND by Edward Slingerland.

1.4学而第一

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？”(J.L.) The philosopher Tsang said, “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; --whether I may have not mastered and practised the instructions of my teacher.”

(E.S.) Master Zeng said, “Every day I examine myself on three counts: in my dealings with others, have I in any way failed to be dutiful? In my interactions with friends and associates, have I in any way failed to be trustworthy? Finally, have I in any way failed to repeatedly put into practice what I teach?”

2.7 为政第二

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？”

(J.L.) Tsze-yu asked what filial piety was. The Master said, “The filial piety of now-a-days 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?”

(E.S.) Ziyou asked about filial piety. The Master said, “Nowadays ‘filial’ means simply being able to provide one’s parents with nourishment. But even dogs and horses are provided with nourishment. If you are not respectful, wherein lies the difference?”

3.15 八佾第三

子入大庙，每事问。或曰：“孰谓鄹人之子知礼乎？入大庙，每事问。”子闻之曰：“是礼也。”

(J.L.) The Master, when he entered the grand temple, asked about everything. Some one said, “Who will 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.”

(E.S.)

When the Master went into the Great Ancestral Temple, he asked questions about everything that took place.

Someone said, “Who said that this son of a man from Zou understands ritual? When he went into the Great Ancestral Temple, he had to ask questions about everything.”

When this comment was reported to the Master, his reply was, “This asking is, in fact, part of ritual.”

4.14 里仁第四

子曰：“不患无位，患所以立；不患莫己知，求为可知也。”

(J.L.) The Master said, “A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.”

(E.S.) The Master said, “Do not be concerned that you lack an official position, but rather concern yourself with the means by which you might become established. Do not be concerned that no one has heard of you, but rather strive to become a person worthy of being known.”

5.11公冶长第五

子曰：“吾未见刚者。”或对曰：“申枨。”子曰：“枨也欲，焉得刚？” (J.L.) The Master said, “I have not seen a firm and unbending man.” Some one replied, “There is Shan Ch’ang.” “Ch’ang,” said the Master, “is under the influence of his passions; how can he be pronounced firm and unbending?”

(E.S.) The Master said, “I have yet to meet someone who is genuinely resolute.” Someone responded, “What about Shen Cheng?”

The Master said, “Cheng is full of desires, how could he be resolute?”

5.22 公冶长第五

子在陈曰：“归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。” (J.L.) When the Master was in Ch’an, he said, “Let me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves.”

(E.S.) When the Master was in the state of Chen, he sighed, “Oh, let us go home! Let us go home! Our young followers back in Lu are wild and ambitious—they put on a great show of brilliant culture, but they lack the means to prune and shape it.”

6.12 雍也第六

冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废。今女画。”(J.L.) Yen Ch’iu said, “It is not that I do not delight in your doctrines, but my strength is insufficient.” The Master said, “Those whose strength is insufficient give over in the middle of the way but now you limit yourself.”

(E.S.) Ran Qiu said, “It is not that I do not delight in your Way, Master, it is simply that my strength is insufficient.”

The Master said, “Someone whose strength is genuinely insufficient collapses somewhere along the Way. As for you, you deliberately draw the line.”

7.15 述而第七

冉有曰：“夫子为卫君乎？”子贡曰：“诺。吾将问之。”入，曰：“伯夷、叔齐何人也？”曰：“古之贤人也。”曰：“怨乎？”曰：“求仁而得仁，又何怨。”出，曰：“夫子不为也。”

(J.L.) Yen Yu said, “Is our Master for the ruler of Wei?” Tsze-kung said, “Oh! I will ask him.”

He went in accordingly, and said, “What sort of men were Po-i and Shuch’i?” “They were ancient worthies,” said the Master. “Did they have any repinings because of their course?” The Master again replied, “They sought to act virtuously, and they did so; what was there for them to repine about?” On this, Tsze-kung went out and said, “Our Master is not for him.”

(E.S.) Ran Qiu was wondering out loud, “Does the Master support the Duke of Wei?” Zigong replied, “Well, I will go ask him.”

He went in to see the Master, and said, “What sort of people were Bo Yi and Shu Qi?”

The Master replied, “They were ancient worthies.”

“Did they harbor any regrets?”

“They pursued Goodness and attained Goodness, what regrets could they possible have?”

Zigong emerged and reported to the other disciples, “The Master does not support him.”

7.16 述而第七

子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。”(J.L.) The Master said, “With coarse rice to eat, with water to drink, and my bended arm for a pillow;-I have still joy in the midst of these things. Riches and honors acquired by unrighteousness, are to me as a floating cloud.”

(E.S.) The Master said, “Eating plain food and drinking water, having only your bent arm as a pillow—certainly there is joy to be found in this! Wealth and eminence attained improperly7 concern me no more than the floating clouds.” 7.25 述而第七

子以四教：文，行，忠，信。

(J.L.) There were four things which the Master taught,-letters, ethics, devotion of soul, and truthfulness.

(E.S.) The Master taught four things: cultural refinement, comportment, dutifulness, and trustworthiness.

8.13 泰伯第八

子曰：“笃信好学，守死善道。危邦不入，乱邦不居。天下有道则见，无道则隐。邦有道，贫且贱焉，耻也；邦无道，富且贵焉，耻也。”

(J.L.) The Master said, “With sincere faith he unites the love of learning; holding firm to death, he is perfecting the excellence of his course.

“Such an one will not enter a tottering state, nor dwell in a disorganized one. When right principles of government prevail in the kingdom, he will show himself; when they are prostrated, he will keep concealed.

“When a country is well governed, poverty and a mean condition are things to be ashamed of. When a country is ill governed, riches and honor are things to be ashamed of.”

(E.S.) The Master said, “Be sincerely trustworthy and love learning, and hold fast to the good Way until death. Do not enter a state that is endangered, and do not reside in a state that is disordered. If the Way is being realized in the world then show yourself; if it is not, then go into reclusion. In a state that has the Way, to be poor and of low status is a cause for shame; in a state that is without the Way, to be wealthy and honored is equally a cause for shame.”

8.19 泰伯第八

子曰：“大哉，尧之为君也！巍巍乎！唯天为大，唯尧则之。荡荡乎！民无能名焉。巍巍乎！其有成功也；焕乎，其有文章！”

(J.L.) The Master said, “Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it.

“How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!”

(E.S.) The Master said, “How great was Yao as a ruler! So majestic! It is Heaven that is great, and it was Yao who modeled himself upon it. So vast! Among the common people there were none who were able to find words to describe him. How majestic in his accomplishments, and glorious in cultural splendor!”

9.28 子罕第九

子曰：“岁寒，然后知松柏之后雕也。”

(J.L.) The Master said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.”

(E.S.) The Master said, “Only after Winter comes do we know that the pine and cypress are the last to fade.”

11.12 先进第十一

季路问事鬼神。子曰：“未能事人，焉能事鬼？”敢问死。曰：“未知生，焉知死？”

(J.L.)

Chi Lu asked about serving the spirits of the dead. The Master said, “While you are not able to serve men, how can you serve their spirits?” Chi Lu added, “I venture to ask about death?” He was answered, “While you do not know life, how can you know about death?”

(E.S.)

Zilu asked about serving ghosts and spirits. The Master said, “You are not yet able to serve people—how could you be able to serve ghosts and spirits?”

“May I inquire about death?”

“You do not yet understand life—how could you possibly understand death?”

12.11 颜渊第十二

齐景公问政于孔子。孔子对曰：“君君，臣臣，父父，子子。”公曰：“善哉！信如君不君，臣不臣，父不父，子不子，虽有粟，吾得而食诸？”

(J.L.)

The Duke Ching, of Ch’i, asked Confucius about government. Confucius replied, “There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.”

“Good!” said the duke; “if, indeed, the prince be not prince, the not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?”

(E.S.)

Duke Jing of Qi asked Confucius about governing.

Confucius responded, “Let the lord be a true lord, the ministers true ministers, the fathers true fathers, and the sons true sons.”

The Duke replied, “Well put! Certainly if the lord is not a true lord, the ministers not true ministers, the fathers not true fathers, and the sons not true sons, even if there is sufficient grain, will I ever get to eat it?”

13.17 子路第十三

子夏为莒父宰，问政。子曰：“无欲速，无见小利。欲速，则不达；见小利，则大事不成。”

(J.L.) Tsze-hsia! being governor of Chu-fu, asked about government. The Master said, “Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished.”

(E.S.) Zixia, who was serving as steward of Jifu, asked about governing. The Master said, “Do not crave speed, and do not be enticed by the prospect of minor gains. If you crave speed, then you will never arrive (da 達), and if you are distracted by the prospect of minor gains you will never complete major tasks.” 14.5 宪问第十四

南宫适问于孔子曰：“羿善射，奡荡舟，俱不得其死然；禹稷躬稼，而有天下。”夫子不答，南宫适出。子曰：“君子哉若人！尚德哉若人！”

(J.L.) Nan-kung Kwo, submitting an inquiry to Confucius, said, “I was skillful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yu and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom.” The Master made no reply; but when Nan-kung Kwo went out, he said, “A superior man indeed is this! An esteemer of virtue indeed is this!”

(E.S.)

Nangong Kuo said to Confucius, “Yi was a skillful archer, and Ao was a powerful naval commander, and yet neither of them met a natural death. Yu and Hou Ji, on the other hand, did nothing but personally tend to the land, and yet they both ended up with possession of the world.”

The Master did not answer.

After Nangong Kuo left, the Master sighed, “What a gentlemanly person that man is! How he reveres Virtue!”

14.30 宪问第十四

子曰：“不患人之不己知，患其不能也。”

(J.L.) The Master said, “I will not be concerned at men’s not knowing me; I will be concerned at my own want of ability.”

(E.S.) The Master said, “Do not worry that you are not recognized by others; worry rather that you yourself lack ability.”

15.12 卫灵公第十五

子曰：“人无远虑，必有近忧。”

(J.L.) The Master said, “If a man takes no thought about what is distant, he will find sorrow near at hand.”

(E.S.) The Master said, “A person without concern for what is far away is sure to encounter worries close at hand.”

17.22 阳货第十七

子曰：“饱食终日，无所用心，难矣哉！不有博弈者乎，为之犹贤乎已。” (J.L.) The Master said, “Hard is it to deal with who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.”

(E.S.) The Master said, “Spending the entire day filling himself with food, never once exercising his mind—someone like this is a hard case indeed! Do we not have the games Bo and Yi? Even playing these games would be better than doing nothing.”