论语中英对照电子版（论语中英文对照）
论语中英对照电子版（论语中英文对照）Chi K'ang asked about Chung-yu whether he was fit to be employed as an officer of government. The Master said "Yu is a man of decision; what difficulty would he find in being an officer of government?" K'ang asked "Is Ts'ze fit to be employed as an officer of government?" and was answered "Ts'ze is a man of intelligence; what difficulty would he find in being an officer of government?" And to
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。
The Master said "There is Yung!-He might occupy the place of a prince."
『⒍２』仲弓问子桑伯子。子曰：“可也简。”仲弓曰：“居敬而行简，以临其民，不亦不可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。”Chung-kung asked about Tsze-sang Po-tsze. The Master said "He may pass. He does not mind small matters."
Chung-kung said "If a man cherish in himself a reverential feeling of the necessity of attention to business though he may be easy in small matters in his government of the people that may be allowed. But if he cherish in himself that easy feeling and also carry it out in his practice is not such an easymode of procedure excessive?"The Master said "Yung's words are right."
『⒍３』哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰过。不幸短命死矣，今也则亡，未闻好学者也。”The Duke Ai asked which of the disciples loved to learn. Confucius replied to him "There was Yen Hui; he loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did."
『⒍４』子华使於齐，冉子为其母请栗。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之栗五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不继富。”Tsze-hwa being employed on a mission to Ch'i the disciple Zan requested grain for his mother. The Master said "Give her a fu." Yen requested more. "Give her a yi " said the Master. Yen gave her five ping.The Master said "When Ch'ih was proceeding to Ch'i he had fat horses to his carriage and wore light furs. I have heard that a superior man helps the distressed but does not add to the wealth of the rich."
『⒍５』原思为之宰，与之栗九百，辞。子曰：“毋！以与尔邻里乡党乎！”Yuan Sze being made governor of his town by the Master he gave him nine hundred measures of grain but Sze declined them.The Master said "Do not decline them. May you not give them away in the neighborhoods hamlets towns and villages?"
『⒍６』子谓仲弓，曰：“犁牛之子（马辛）且角，虽欲勿用，山川其舍诸？”The Master speaking of Chung-kung said "If the calf of a brindled cow be red and homed although men may not wish to use it would the spirits of the mountains and rivers put it aside?"
『⒍７』子曰：“回也，其心三月不违仁，其余则日月至焉而已矣。”The Master said "Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months but nothing more."
『⒍８』季康子问：“仲由可使从政也与？”子曰：“由也果，於从政乎何有？”曰：“赐也可使政也与？”曰：“赐也达，於从政乎何有？”曰：“求也可使从政也与？”曰：“求也艺，於从政乎何有？”Chi K'ang asked about Chung-yu whether he was fit to be employed as an officer of government. The Master said "Yu is a man of decision; what difficulty would he find in being an officer of government?" K'ang asked "Is Ts'ze fit to be employed as an officer of government?" and was answered "Ts'ze is a man of intelligence; what difficulty would he find in being an officer of government?" And to the same question about Ch'iu the Master gave the same reply saying "Ch'iu is a man of various ability."
『⒍９』季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉！如有复我者，则必在汶上矣。”The chief of the Chi family sent to ask Min Tsze-ch'ien to be governor of Pi. Min Tszech'ien said "Decline the offer for me politely. If any one come again to me with a second invitation I shall be obliged to go and live on the banks of the Wan."
『⒍１０』伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也有斯疾也！斯人也有斯疾也！”Po-niu being ill the Master went to ask for him. He took hold of his hand through the window and said "It is killing him. It is the appointment of Heaven alas! That such a man should have such a sickness! That such a man should have such a sickness!"
The Master said "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice a single gourd dish of drink and living in his mean narrow lane while others could not have endured the distress he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"
『⒍１２』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。”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."
『⒍１３』子谓子夏曰：“女为君子儒！无为小人儒！”The Master said to Tsze-hsia "Do you be a scholar after the style of the superior man and not after that of the mean man."
『⒍１４』子游为武城宰。子曰：“女得人焉耳乎？”曰：“有詹台灭明者，行不由径，非公事，未尝至於偃之室也。”Tsze-yu being governor of Wu-ch'ang the Master said to him "Have you got good men there?" He answered "There is Tan-t'ai Miehming who never in walking takes a short cut and never comes to my office excepting on public business."
『⒍１５』子曰：“孟之反不伐，奔而殿，将入门，策其马，曰：“‘非敢后也，马不进也。’”The Master said "Mang Chih-fan does not boast of his merit. Being in the rear on an occasion of flight when they were about to enter the gate he whipped up his horse saying "It is not that I dare to be last. My horse would not advance."
『⒍１６』子曰：“不有祝沱之佞，而有宋朝之美，难乎免於今之世矣。”The Master said "Without the specious speech of the litanist T'o and the beauty of the prince Chao of Sung it is difficult to escape in the present age."
『⒍１７』子曰：“谁能出不由户？何莫由斯道也？”The Master said "Who can go out but by the door? How is it that men will not walk according to these ways?"
『⒍１８』子曰：“质胜文则野，文胜质则史。文质彬彬，然後君子。”The Master said "Where the solid qualities are in excess of accomplishments we have rusticity; where the accomplishments are in excess of the solid qualities we have the manners of a clerk. When the accomplishments and solid qualities are equally blended we then have the man of virtue."
『⒍１９』子曰：“人之生也直，罔之生也幸而免。”The Master said "Man is born for uprightness. If a man lose his uprightness and yet live his escape from death is the effect of mere good fortune."
『⒍２０』子曰：“知之者不如好之者，好之者不如乐之者。”The Master said "They who know the truth are not equal to those who love it and they who love it are not equal to those who delight in it."
The Master said "To those whose talents are above mediocrity the highest subjects may be announced. To those who are below mediocrity the highest subjects may not be announced."
『⒍２２』樊迟问知。子曰：“务民之义，敬鬼神而远之，可谓知矣。”问仁。曰：“仁者先难而后获，可谓仁矣。”Fan Ch'ih asked what constituted wisdom. The Master said "To give one's self earnestly to the duties due to men and while respecting spiritual beings to keep aloof from them may be called wisdom." He asked about perfect virtue. The Master said "The man of virtue makes the difficulty to be overcome his first business and success only a subsequent consideration;-this may be called perfect virtue."
『⒍２３』子曰：“知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。”The Master said "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."
『⒍２４』子曰：“齐一变，至於鲁；鲁一变，至於道。”The Master said "Ch'i by one change would come to the State of Lu. Lu by one change would come to a State where true principles predominated."
『⒍２５』子曰：“觚不觚，觚哉！觚哉！”The Master said "A cornered vessel without corners-a strange cornered vessel! A strange cornered vessel!"
『⒍２６』宰我问曰：“仁者，虽告之曰，‘井有仁焉。’其从之也？子曰：“何为其然也？君子可逝也，不可陷也；可欺也，不可罔也。”Tsai Wo asked saying "A benevolent man though it be told him -'There is a man in the well" will go in after him I suppose." Confucius said "Why should he do so?" A superior man may be made to go to the well but he cannot be made to go down into it. He may be imposed upon but he cannot be fooled."
『⒍２７』子曰：“君子博学於文，约之以礼，亦可以弗畔矣夫！”The Master said "The superior man extensively studying all learning and keeping himself under the restraint of the rules of propriety may thus likewise not overstep what is right."
『⒍２８』子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！”The Master having visited Nan-tsze Tsze-lu was displeased on which the Master swore saying "Wherein I have done improperly may Heaven reject me may Heaven reject me!"
『⒍２９』子曰：“中庸之为德也，甚至矣乎！民鲜久矣。”The Master said "Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people."
『⒍３０』子贡曰：“如有博施於民而能济众，何如？可谓仁乎？”子曰：“何事於仁！必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取誓，可谓仁之方也已。”Tsze-kung said "Suppose the case of a man extensively conferring benefits on the people and able to assist all what would you say of him? Might he be called perfectly virtuous?" The Master said "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this.
"Now the man of perfect virtue wishing to be established himself seeks also to establish others; wishing to be enlarged himself he seeks also to enlarge others.
"To be able to judge of others by what is nigh in ourselves;-this may be called the art of virtue."
The Master said "A transmitter and not a maker believing in and loving the ancients I venture to compare myself with our old P'ang."
『⒎２』子曰：“默而识之，学而不厌，诲人不倦，何有於我哉？”The Master said "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:-which one of these things belongs to me?"
『⒎３』子曰：“德之不修，学之不讲，闻义不能从，不善不能改，是吾忧也。”The Master said "The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:-these are the things which occasion me solicitude."
『⒎４』子之燕居，申申如也，夭夭如也。”When the Master was unoccupied with business his manner was easy and he looked pleased.
『⒎５』子曰：“甚矣吾哀也！久矣吾不复梦见周公！”The Master said "Extreme is my decay. For a long time I have not dreamed as I was wont to do that I saw the duke of Chau."
『⒎６』子曰：“志於道，据於德，依於仁，游於艺。”The Master said "Let the will be set on the path of duty. "Let every attainment in what is good be firmly grasped. "Let perfect virtue be accorded with. "Let relaxation and enjoyment be found in the polite arts."
『⒎７』子曰：“自行束修以上，吾未尝无诲焉。”The Master said "From the man bringing his bundle of dried flesh for my teaching upwards I have never refused instruction to any one.
『⒎８』子曰：“不愤不咎，不悱不发。举一隅不以三隅反，则不复也。”The Master said "I do not open up the truth to one who is not eager to get knowledge nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one and he cannot from it learn the other three I do not repeat my lesson."
『⒎９』子食於有丧者之侧，未尝饱也。When the Master was eating by the side of a mourner he never ate to the full.
『⒎１０』子於是哭，则不歌。He did not sing on the same day in which he had been weeping.
The Master said to Yen Yuan "When called to office to undertake its duties; when not so called to he retired;-it is only I and you who have attained to this."
Tsze-lu said "If you had the conduct of the armies of a great state whom would you have to act with you?"
The Master said "I would not have him to act with me who will unarmed attack a tiger or cross a river without a boat dying without any regret. My associate must be the man who proceeds to action full of solicitude who is fond of adjusting his plans and then carries them into execution."
『⒎１２』子曰：“富而可求也，谁执鞭之士，吾亦为之。如不可求，从吾所好。”The Master said "If the search for riches is sure to be successful though I should become a groom with whip in hand to get them I will do so. As the search may not be successful I will follow after that which I love."
『⒎１３』子之所慎：齐，战，疾。The things in reference to which the Master exercised the greatest caution were-fasting war and sickness.
『⒎１４』子在齐闻韶，三月不知肉味，曰：“不图为乐之至於斯也。”When the Master was in Ch'i he heard the Shao and for three months did not know the taste of flesh. "I did not think'" he said "that music could have been made so excellent as this."
『⒎１５』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。”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 Shu-ch'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."
『⒎１６』子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，於我如浮云。”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."
『⒎１７』子曰：“加我数年，五十以学易，可以无大过矣。”The Master said "If some years were added to my life I would give fifty to the study of the Yi and then I might come to be without great faults."
『⒎１８』子所雅言，诗、书、执礼，皆雅言也。The Master's frequent themes of discourse were-the Odes the History and the maintenance of the Rules of Propriety. On all these he frequently discoursed.
『⒎１９』叶公问孔子於子路，子路不对。子曰：“女奚不曰，其为人也，发愤忘食，乐以忘忧，不知老之将至云尔。”The Duke of Sheh asked Tsze-lu about Confucius and Tsze-lu did not answer him.
The Master said "Why did you not say to him -He is simply a man who in his eager pursuit of knowledge forgets his food who in the joy of its attainment forgets his sorrows and who does not perceive that old age is coming on?"
『⒎２０』子曰：“我非生而知之者，好古，敏以求之者也。”The Master said "I am not one who was born in the possession of knowledge; I am one who is fond of antiquity and earnest in seeking it there."
The subjects on which the Master did not talk were-extraordinary things feats of strength disorder and spiritual beings.
『⒎２２』子曰：“三人行，必有我师焉：择其善者而从之，其不善者而改之。”The Master said "When I walk along with two others they may serve me as my teachers. I will select their good qualities and follow them their bad qualities and avoid them."
『⒎２３』子曰：“天生德於予，恒颓其如予何？”The Master said "Heaven produced the virtue that is in me. Hwan T'ui-what can he do to me?"
『⒎２４』子曰：“二三子以我为隐乎？吾无隐乎尔。吾无行而不与二三子者，是丘也。”The Master said "Do you think my disciples that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you my disciples; that is my way."
『⒎２５』子以四教：文，行，忠，信。There were four things which the Master taught -letters ethics devotion of soul and truthfulness.
『⒎２６』子曰：“圣人，吾不得而见之矣；得见君子者，斯可矣。”子曰：“善人，吾不得静之矣；得见有恒者，斯可矣。亡而为有，虚而为盈，约而为泰，难乎有恒矣。”The Master said "A sage it is not mine to see; could I see a man of real talent and virtue that would satisfy me."
The Master said "A good man it is not mine to see; could I see a man possessed of constancy that would satisfy me. "Having not and yet affecting to have empty and yet affecting to be full straitened and yet affecting to be at ease:-it is difficult with such characteristics to have constancy."
『⒎２７』子钓而不纲，戈不射宿。The Master angled -but did not use a net. He shot -but not at birds perching.
『⒎２８』子曰：“盖有不知而作之者，我无是也。多闻，择其善者而从之；多见而识之；知之次也。”The Master said "There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it; seeing much and keeping it in memory: this is the second style of knowledge."
『⒎２９』互乡难与言，童子见，门人惑。子曰：“与其进也，不与其退也，唯何甚？人洁己以进，与其洁也，不保其往也。”It was difficult to talk profitably and reputably with the people of Hu-hsiang and a lad of that place having had an interview with the Master the disciples doubted.
The Master said "I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me I receive him so purified without guaranteeing his past conduct."
The Master said "Is virtue a thing remote? I wish to be virtuous and lo! virtue is at hand."
『⒎３１』陈司败问昭公知礼乎，孔子曰：“知礼。”孔子退，揖巫马期进之，曰：“吾闻君子不党，君子亦党乎？君取於吴，为同姓，谓之吴孟子。君而知礼，孰不知礼？”巫马期以告。子曰：“丘也幸，苟有过，人必知之。”The minister of crime of Ch'an asked whether the duke Chao knew propriety and Confucius said "He knew propriety."
Confucius having retired the minister bowed to Wu-ma Ch'i to come forward and said "I have heard that the superior man is not a partisan. May the superior man be a partisan also? The prince married a daughter of the house of WU of the same surname with himself and called her -'The elder Tsze of Wu.' If the prince knew propriety who does not know it?"
Wu-ma Ch'i reported these remarks and the Master said "I am fortunate! If I have any errors people are sure to know them."
『⒎３２』子与人歌而善，必使反之，而後和之。When the Master was in company with a person who was singing if he sang well he would make him repeat the song while he accompanied it with his own voice.
『⒎３３』子曰：“文，莫吾犹人也。躬行君子，则吾未之有得。”The Master said "In letters I am perhaps equal to other men but the character of the superior man carrying out in his conduct what he professes is what I have not yet attained to."
『⒎３４』子曰：“若圣与仁，则吾岂敢？抑为之不厌，诲人不倦，则可谓云尔已矣。”公西华曰：“正唯弟子不能学也。”The Master said "The sage and the man of perfect virtue;-how dare I rank myself with them? It may simply be said of me that I strive to become such without satiety and teach others without weariness." Kung-hsi Hwa said "This is just what we the disciples cannot imitate you in."
『⒎３５』子疾病，子路请祷。子曰：“有诸？”子路对曰：“有之；诔曰：“祷尔于上下神祁’”子曰：“丘之祷久矣。”The Master being very sick Tsze-lu asked leave to pray for him. He said "May such a thing be done?" Tsze-lu replied "It may. In the Eulogies it is said 'Prayer has been made for thee to the spirits of the upper and lower worlds.'" The Master said "My praying has been for a long time."
『⒎３６』子曰：“奢则不孙，俭则固。与其不孙也，宁固。”The Master said "Extravagance leads to insubordination and parsimony to meanness. It is better to be mean than to be insubordinate."
『⒎３７』子曰：“君子坦荡荡，小人长戚戚。”The Master said "The superior man is satisfied and composed; the mean man is always full of distress."
『⒎３８』子温而厉，威而不猛，恭而安。The Master was mild and yet dignified; majestic and yet not fierce; respectful and yet easy.
