CONFUCIAN ANALECTS 论语英文版

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2024年2月16日发(作者：)

CONFUCIAN ANALECTS

Confucius (551-479

B.C.) is remembered by Chinese of all levels of life for various reasons. One noticeable one is his approach to education. he stimulated his students to think by posing questions. He also maintained that the molding of the personality was of prime importance in education, and everything else followed from this. Thus, if the tales told after him have any truth in them, he tailored his methods to each student's

needs.

His teaching style was more in the way of informal conversations than formal classes. Roughly speaking, his discourse covered three fields, the classics and philosophy, including his views on reforms which would bring the government of the ducal states back to what he considered the ideal of ancient times, the forms and ceremonies of those past times; and poetry and music.

He was an avid lover of music, which he once remarked could help mold kindness and uprightness of character. Wherever

he went in his travels though the states, he collected the songs of the people, which he used in his teaching, and

near the end of his life edited the ancient collection The Book of Songs.

Altogether at one time or another some 3,000 young men came to study under him. The 72 who were the brightest and spent the most time with him came to be known as his disciples. Some of them went with him on his travels to other

states.

Confucius

1

The Master "Is it not pleasant to learn with a constant perseverance and

application?

"Is it not delightful to have friends coming from distant quarters?

"Is he not a man of complete virtue, who feels no discomposure though men

may take no note of him?"

The philosopher Yu said, "They are few who, being filial and fraternal, are

fond of offending against their superiors. There have been none, who, not liking

to offend against their superiors, have been fond of stirring up confusion.

"The superior man bends his attention to what is radical. That being

established, all practical courses naturally grow up. Filial piety and fraternal

submission,-are they not the root of all benevolent actions?"

The Master said, "Fine words and an insinuating appearance are seldom

associated with true virtue."

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 practiced the instructions of my teacher."

The Master said, "To rule a country of a thousand chariots, there must be

reverent attention to business, and sincerity; economy in expenditure, and love

for men; and the employment of the people at the proper seasons."

The Master said, "A youth, when at home, should be filial, and, abroad,

respectful to his elders. He should be earnest and truthful. He should overflow

in love to all, and cultivate the friendship of the good. When he has time and

opportunity, after the performance of these things, he should employ them in

polite studies."

Tsze-hsia said, "If a man withdraws his mind from the love of beauty, and

applies it as sincerely to the love of the virtuous; if, in serving his parents,

he can exert his utmost strength; if, in serving his prince, he can devote his

life; if, in his intercourse with his friends, his words are sincere:-although

men say that he has not learned, I will certainly say that he has.

The Master said, "If the scholar be not grave, he will not call forth any

veneration, and his learning will not be solid.

"Hold faithfulness and sincerity as first principles.

"Have no friends not equal to yourself.

"When you have faults, do not fear to abandon them."

The philosopher Tsang said, "Let there be a careful attention to perform the

funeral rites to parents, and let them be followed when long gone with the

ceremonies of sacrifice;-then the virtue of the people will resume its proper

excellence."

Tsze-ch'in asked Tsze-kung saying, "When our master comes to any country, he

does not fail to learn all about its government. Does he ask his information? or

is it given to him?"

Tsze-kung said, "Our master is benign, upright, courteous, temperate, and

complaisant and thus he gets his information. The master's mode of asking

information,-is it not different from that of other men?"

The Master said, "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."

The philosopher Yu said, "In practicing the rules of propriety, a natural

ease is to be prized. In the ways prescribed by the ancient kings, this is the

excellent quality, and in things small and great we follow them.

"Yet it is not to be observed in all cases. If one, knowing how such ease

should be prized, manifests it, without regulating it by the rules of propriety,

this likewise is not to be done."

The philosopher Yu said, "When agreements are made according to what is

right, what is spoken can be made good. When respect is shown according to what

is proper, one keeps far from shame and disgrace. When the parties upon whom a

man leans are proper persons to be intimate with, he can make them his guides

and masters."

The Master said, "He who aims to be a man of complete virtue in his food

does not seek to gratify his appetite, nor in his dwelling place does he seek

the appliances of ease; he is earnest in what he is doing, and careful in his

speech; he frequents the company of men of principle that he may be rectified:-

such a person may be said indeed to love to learn."

Tsze-kung said, "What do you pronounce concerning the poor man who yet does

not flatter, and the rich man who is not proud?" The Master replied, "They will

do; but they are not equal to him, who, though poor, is yet cheerful, and to him,

who, though rich, loves the rules of propriety."

Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then

file, as you carve and then polish.'-The meaning is the same, I apprehend, as

that which you have just expressed."

The Master said, "With one like Ts'ze, I can begin to talk about the odes. I

told him one point, and he knew its proper sequence."

The Master said, "I will not be afflicted at men's not knowing me; I will be

afflicted that I do not know men."

Not to talk to one who could be talked to, is to waste a man. To talk to those who cannot be talked

to, is to waste one’s words. He who is truly wise never wastes a man; but on the other hand, he never wastes his words.

可与言而不与之言，失人；不可与言而语之言，失言；知者不失人，亦不失言。

A craftsman, if he means to do good work, must first sharpen his tools.

工欲善其事，必先利其器。

Learning may incidentally lead to high pay. But a gentlman’s anxieties concern the progress of the way; he has not anxiety concerning poverty.

学也，禄在其中。君子忧道不忧贫。

In serving one’s prince, on should be: intent upon the task, not bent upon the pay.

事君，敬其事而后其食。

There are three things that a gentleman fears: he fears the will of heaven, he fears great men, he fears the word of the divine sages.

君子有三畏：畏天命，畏大人，畏圣人之言。

Highest are those who are born wise. Next are those who become wise by learning. After them come those who have to toil painfully in order to acquire learning. Finally, to the lowest class of the

common people belong those who toil painfully without ever managing to .

生而知之者，上也。学而知之者，次也。困而学之，又其次也。困而不学，民斯为下也。

It is by dwelling in seclusion that they seek the fulfillment of their aims.

隐居以求其志。

It is only the very wisest and the very stupidest who cannot change.

惟有上智与下愚不移。

Women and people of low birth are very hard to deal with. If you are friendly with them, they get

out of hand, and if ou keep your distance, they resent it.

惟女子与小人为难养也，近之则不逊，远之则怨。

A gentleman has three varying aspects: seen from afar, he looks severe, when approach ed he is found to be mild, when heard speaking he turns out to be incisive.

君子有三变：望之俨然，即之也温，听其言也厉。

Do not do to others what you would not like yourself. Then there will be no feelings of opposition to you, whether it is the affairs of a state that you are handling or

the affairs of a family.

己所不欲，勿施于人。在帮无怨，在家无怨。

The gentleman calls attentions to the good point in others; he does not attention to their defects. The small man does just the reverse of this.

君子成人之美，不成人之恶。小人反是。

The gentleman by his culture collects friends about him, and through these friends promotes goodness.

君子以文会友，以友辅仁。

Do not try to hurry thins. Ignore minor considerations. If you hurry thins, your personality will not come into play. If you let yourself be distracted by minor considerations, nothing important will ever get finished.

无欲速，不见小利。欲速则不达，见小利则大事不成。A good man will certainly also posses courage; but a brave man is not necessarily good. 仁者必有勇，勇者不必有仁。

To be poor and not resent it is far harder than to be rich, yet not presumptuous.

贫而无怨难，富而无骄易。

The gentleman can influence those who are above him; the small man can only influence those who are below him.

君子上达，小人下达。

In old days men studied for the sake of self-improvement;

nowadays men study in order to impress other people.

古之学者为己，今之学者为人。

A gentleman does not grieve that people do not recognize his merits; he grieves at his own incapacities.

不患人之不己知，患其不能也。

I do not accuse heaven, nor do i lay the blame on men.

But the studies of men below are felt on high, and perhaps after all i am known; not here, but in heaven!

不怨天，不尤人，下学而上达。知我者其天呼！

At fifteen, I set my heart upon learning. At thirty, I had planted my feet upon the ground. At forty,

I no longer suffered from perplexities. At fifty, I knew what the biddings of Heaven were. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right.

吾十有五而志乎学，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

A ruler in employing his ministers should be guided solely by the prescriptions of ritual. Ministers

in serving their ruler, solely by devotion to his cause.

君使臣以礼，臣事君以忠

Be diligent and so fond of learning, but ashamed to pick up knowledge even from the inferiors.

敏而好学，不耻下问

To prefer it is better than only to know it. To delight in it is better than merely to prefer it.

知之者不如好之者，好之者不如乐长者。

The wise man delights in water, the Good man delights in mountains. For the wise move; but the

Good stay still. The wise are happy; but the Good, secure.

知者乐山，仁者乐水。知者动，仁者静。知者乐，仁者寿。

A true gentleman is calm and at ease; the Small man is fretful and ill at ease.

君子坦荡荡，小人常戚戚。

In fear and trembling, with caution and care, As though on the brink of a chasm, as though treading thin ice.

战战兢兢，如临深渊，如履薄冰。

He that is really good can never be unhappy. He that is really wise can never be perplexed. He that is really brave is never afraid.

仁者不忧，知者不惑，勇者不惧。

There are some whom one can join in study but whom one cannot join in progress along the way,

others whom one an join in progress along the way, but beside whom on cannot take one’s stand; and others again beside whom one can take one’s stand, but whom one cannot join in counsel.

可与共学，未可与适道；可与适道，未可与立；可与立，未可与权。

子曰：学而时习之,不亦说乎?有朋自远方来,不亦乐乎?人不知而不愠,不亦君子乎?

To and to practice what is learned time and again is pleasure, is it not? To have friends from afar is happiness, is it not? To be unperturbed when not appreciateed by othersis gentlemanly, is it not?

子曰：不患人之己知，患不知人也。

Do not be concerned about others not appreciating you. Be

concerned about your not appreciating others.

子曰：君子不重则不威、学则不固、主忠信、无友不如己者、过则勿惮改。

Without steadfastness, the gentleman would not command respect, and his learning would not be sound . Advocating loyalty and trustworthiness, he has no friend who is not his equal. He would not hesitate to correct his faults.

子曰：父在观其志，父没观其行，三年无改于父之道，可谓孝矣。

Note the aspirations of the man during his father's life time., and condact of the man after his father's death. If after three years he has not changed his father's way, this could be considered filial piety.

子曰：巧言令色，鲜矣仁。

Clever talk and pretentious manner are seldom compatible with the benevolent

子曰：温故而知新，可以为师矣。

Exploring the old and deducing the new makes a teacher.

子曰：学而不思则罔，思而不学则怠。

To without thinking is labour in vain,to think without learning is desolation.

子曰：知之为知之，不知为不知，是知也。

To acknowlege what is known as known,and what is not known as not known is knowlege.

子曰：人之生也直，罔之生也幸而免。

Men live with honesty. The dishonest live,spared by fortune.

子曰：知之者不如好知者，好知者不如乐知者。

Knowlege is not eaqual to devotion. Devotion is not eaqual to joy.

子曰：中人以上，可以语上也；中人以下，不可以语上也。

It is possible to speak of lofty subjects with man who are above the is not possible to speak of lofty

subjects with man who are below the average.

子曰：知者乐水、仁者乐山；知者动、仁者静；知者乐、仁者寿。

The wise enjoy the waters, the benevolent enjoy the mountains; the wise are active, the benevolent are placid; the wise are happy,the benevolent live long.

Confucian Analects

Confucius

The Master "Is it not pleasant to with a constant perseverance and application?

"Is it not delightful to have friends coming from distant quarters?

"Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"

The philosopher Yu said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have

been fond of stirring up confusion.

"The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission,-are they not the root of all benevolent actions?"

The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."

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 practiced the instructions of my teacher."

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