《论语》英译比读1
2016-03-14 23:43阅读：
《论语》英译比读1
1.1
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？”
林戊荪译：
The Master said, “Is it not a great pleasure to be able to practice
frequently what you have learned? Is it not a real delight to have
friends come to visit you from afar? Is it not the mark of a man of
honor (君子 junzi) to not take offence when
others fail to appreciate your worth?”
华兹生译：
The Master said, Studying, and from time to time going over what
you've learned——that's enjoyable, isn't it ? To have a friend come
from a long way off——that's a pleasure, isn't it? Others don't
understand him, but he doesn't resent it——that's the true
gentleman, isn't it?
刘殿爵译：
The Master said, “Is it not a pleasure, having learned something,
to try it ou
t at due intervals? Is it not a joy to have friends come from afar?
Is it not gentlemanly not to take offence when others fail to
appreciate your abilities?”
理雅各译：
The Master said, “Is it not pleasant to learn with a constant
perseverance and application? Is it not delightful to have friends
coming from distance quarters? Is he not a man of complete virtue,
who feels no discomposure though men may take no note of
him?”
辜鸿铭译：
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.”
陈荣捷译：
Confucius said, “Is it not a pleasure to learn and to repeat or
practice from time to time what has been learned? Is it not
delightful to have friends coming from afar? Is one not a superior
man if he does not feel hurt even though he is not
recognized?”
亚瑟·韦利
译:
The Master said, To learn and at due times to repeat what one has
learnt, is not after all a pleasure? That friends should come to
one from afar, is this after all delightful? To remain unsoured
even though one's merits are unrecognized by others, is that not
after all what is expected of a gentleman?
王福林译:
Confucius said, “Isn't it a pleasure for one to earn and then
constantly review and practice what he has already learned? Isn't
it a pleasure for one to have like-minded people coming from
faraway places? If others don't know him, he doesn't feel
displeased. Isn't it a superior person's bearing?”
庞德 译：
He said: Study with the seasons winging past, is not this
pleasant?
To have friends coming in from far quarters, not a
delight?
Unruffled by men’s ignoring him, also indicative of high
breed.
1.4
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？”
林戊荪译：
Master Zeng said, “More than once do I examine myself everyday.
Have I done my very best to help others? Have I been faithful to my
friends? And have I practiced what my master has taught
me?”
华兹生译：
Master Zeng said, Each day I examine myself on three matters. In
making plans for others, am I being loyal to them? In my dealings
with friends, am I being trustworthy? Am I passing on to others
what I have not carefully thought about myself?
刘殿爵译：
Teng Tzu said, “Every day I examine myself on three counts. In what
I have undertaken on another's behalf, have I failed to do my best?
In my dealings with my friends have I failed to be trustworthy in
what I say? Have I passed on to others anything that I have not
tried out myself?”
理雅各译：
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.'
辜鸿铭译：
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
conscientiousness; Secondly, whether in intercourse with friends, I
have not failed in sincerity and trustworthiness; Thirdly, whether
I have not failed to practice what I profess in my teaching.
陈荣捷译：
Tseng-Tzu said, “Every day I examine myself on three points:
whether in counseling others I have not been loyal; whether in
intercourse with my friends I have not been faithful; and whether I
have not repeated again and again and practiced the instructions of
my teacher.”
亚瑟·韦利
译:
Master Tsêng said, Every day I examine myself on these three
points: in acting on behalf of others, have I always been loyal to
their interests? In intercourse with my friends, have I always been
true to my word? Have I failed to repeat[1]
the precepts that have been handed down to me?
王福林译:
Zengzi said, “Several times each day I examine myself: Have I been
unfaithful in giving counsels to others? Have I been insincere in
getting along with my friends? And have I reviewed and practiced
the teachings of my teacher?”
庞德
译：
Tseng-tse said: I keep an eye on myself, daily, for three matters:
to get to the middle of mind when planning with men; to keep faith
with my friends; lest I teach and not practice.
1.6
子曰：＂弟子入则孝，出则悌，谨而信，泛爱众，而亲仁。行有余力，则以学文。＂
林戊荪:
The Master said, “At home, a young man should be filial to
his parents. Away from home, he should be respectful to his elders.
He should be cautious and be true to his words. He should love his
fellowmen and befriend the humane. If he still has energy to spare,
let him devote himself to studying wen[2]
(文).”
华兹生译：
The Master said, Young people should be filial at home,
brotherly with others, circumspect, and trustworthy. Let them act
kindly toward the populace in general and befriend those of humane
character. If, after that, they have energy left over, let them
study the arts.
刘殿爵译：
The Master said, “A young man should be a good son at home
and an obedient young abroad, sparing of speech but trustworthy in
what he says, and should love the multitude at large but cultivate
the friendship of his fellow men. If, after all these activities,
he has any energy to spare, let him use it to making himself
cultivated. “
理雅各译：
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. “
辜鸿铭译：
Confucius 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.”
亚瑟·韦利
译:
The Master said, A young man’s duty is to behave well to his
parents at home and to his elders abroad, to be cautious in giving
promises and punctual in keeping them, to have kindly feelings
toward everyone, but seek the intimacy of the God. If, when all
that is done, he has any energy to spare, then let him study the
polite arts[3].
王福林译:
Confucius said, “The young people, when at home, should be filial
to their parents and when away from home, should be respectful to
their elders. The young people should be prudent and trustworthy,
cherish a deep love for all and be near and dear to the benevolent.
If they have energy left after they have well done all these, they
should learn The Book of Songs, The Book of History, the
proprieties and music.”
庞德
译：
He said: Young men should be filial in the home, and
brotherly outside it; careful of what they say, but once said,
stick ot it; be agreeable to everyone, but develop friendship
(further ) with the real men; if they have any further energy left
over, let them devote it to
culture.
1.7
子夏曰：＂贤贤易色；事父母，能竭其力；事君，能致其身；与朋友交，言而有信。虽曰未学，吾必谓之学矣。＂
林戊荪:
Zixia said, “When a man values virtue more than good looks,
tries his best to serve his parents, is ready to sacrifice his life
for his ruler and keeps his promises with his friends, then I say
he is well-educated even if he has not had the benefit of being
taught.”
华兹生译：
Zixia said, If he treats worthy persons as worthy and is
respectful to them, does all in his power to serve his father and
mother, gives his best in the service of the ruler, and in dealing
with friends is faithful to his word, though some may say he lacks
learning, I would surely call him learned!
刘殿爵译：
Zi-xia said, “I would grant that a man is, indeed, schooled
who shows deference to men of excellence by putting on the right
countenance, who exerts himself to the utmost in the service of his
parents and offers his person to the service of his lord, and who,
in his dealings with his friends, is trustworthy in what he says
even though he be said to be unschooled.”
理雅各译：
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.”
辜鸿铭译：
A disciple of Confucius remarked, “A man who can love
worthiness in men as he loves beauty in woman; who in his duties 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.”
亚瑟·韦利
译:
Tsu-hsia said, a man who
Treat his betters as betters,
Wears an air of respect,
Who into serving father and mother
Knows how to put his whole strength,
Who in the service of his prince will lay down his
life,
Who in intercourse with friends is true to his
word—
Others may say of him that he still lacks education[4],
but I for my part should certainly call him an educated
man.
王福林译:
Zixia said, “If a person attaches importance to his wife's virtue,
not her features, does his utmost in serving his parents, devotes
his life to serving his prince and keeps his word in his
intercourse with his friends, I must say that he has learned The
Book of Songs, The Book of History, the proprieties and music,
though other people may say that he has
not.”
庞德 译：
Hsia-tze said: Gives weight to real worth and takes beauty
lightly [or “amid changing appearances”], puts energy into being
useful to his father and mother, and his whole personality into
serving his prince; keeps his words with his friends; call him
unaccomplished, I say that he is accomplished.
1.10
子禽问于子贡曰：＂夫子至于是邦也，必闻其政，求之与？抑与之与？＂子贡曰：＂夫子温良恭俭让以得之。夫子之求之也，其诸异乎人之求之与？＂
林戊荪:
Chen Kang asked Zigong, “When our Master goes to another
state, he is always able to learn a good deal about how it is
governed. Does he go about seeking such information or do people
there just give it to him of their own accord?”
Zigong answered, “Our Master gets the information he needs
because he is temperate, kind, courteous, restrained and
magnanimous. Our Master’s way of gathering information is quite
unique, isn’t it?”
华兹生译:
Ziqin questioned Zigong, saying, When the Master goes to a
particular state, he is certain to learn about its government. Does
he seek such information? Or do others just give it to
him?
Zigong said, The Master goes about it by being cordial,
forthright, respectful, modest, and deferential. The Master’s way
of seeking is different from that of others.
刘殿爵译：
Zi-qin asked Zi-gong, “When the Master arrives in a state, he
invariably gets to know about its government. Does he seek this
information? Or is it given to him?” Zi-gong said, “The Master gets
it through being cordial, well-behaved, respectful, frugal and
deferential. The way the Master seeks it is, perhaps, different
from the way other men seek it.”
理雅各译：
Tsze-chi’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?”
辜鸿铭译：
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 police 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.”
亚瑟·韦利
译:
Tzu-Ch’in said to Tzu-Kung, When out Master arrives in a
fresh country he always manages to find out about its policy. Does
he do this by asking questions, or do people tell him of their own
accord? Tzu-Kung said, Our Master gets things by being cordial,
frank, courteous, temperate, deferential. That is our Master’s way
of enquiring—a very different matter, certainly, from the way in
which enquiries are generally made.
王福林译:
Ziqin asked Zigong, “When our master comes to any country, he
is sure to learn about its state affairs. Does he ask for them or
are they given to him?” Zigong said, “Our master is gentle, kind,
courteous, temperate and modest. As a result, he gets them without
asking. His way of getting them, I guess, must be quite different
from that of others?”
庞德 译：
Tze-Chin asked Tze-Kung: When the big man gets to a country
he has to hear about its government, does he ask for what’s given
him or is it just given?
Tze-Kung said: The big man is easy-going and kindly,
respectful in manner, frugal, polite, that’s how he gets it. His
mode of going after it differs from other men’s.
1.12
有子曰：＂礼之用，和为贵。先王之道，斯为美，小大由之。有所不行：知和而和，不以礼节之，亦不可行也。＂
林戊荪:
Master You said, “So long as a promise is in line with
righteousness (义yi), it should be kept.
So long as respect conforms with rituals, it will keep humiliation
at a distance. It follows that relying on those with whom one has
close relationship[5]
is dependable.”
华兹生译:
Master You said, What ritual values most is harmony. The Way
of the former kings was truly admirable in this respect. But if in
matters great and small one proceeds in this manner, the results
may not always be satisfactory. You may understand the ideal of
harmony and work for it, but if you do not employ ritual to
regulate the proceedings, things will not go well.
刘殿爵译：
You Zi said, “Of the things brought about by the rites,
harmony is the most valuable. Of the ways of the Former Kings, this
is the most beautiful, and is followed alike in matters great and
small, yet this will not always work: to aim always at harmony
without regulating it by the rites simply because one knows only
about harmony will not, in fact, work.”
理雅各译：
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 greatwe 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.”
辜鸿铭译：
A disciple of Confucius remarked, “In the practice of
art[6],
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.”
“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.”
亚瑟·韦利
译:
Master Yu said, In the usage of ritual it is harmony that is
prized; the Way of the Former Kings from this[7]
got its beauty. Both small matters and great depend upon it. If
things go amiss, he who knows the harmony[8]
will be able to attune them. But if harmony itself is not modulated
by ritual, things will still go amiss.
王福林译:
Youzi said, “the thing to be prized in applying the
properties is to achieve the harmony among people. Among the ways
the ancient kings adopted to rule their countries, this is
excellent. They followed this principle in matters small or great.
And yet it is not always successful. For instance, it won't do to
achieve the harmony only for the sake of harmony without regulating
it by the properties.”
庞德 译：
Yu-tze said: Gentleness (easiness) is to be prized in
ceremony, that was the antient kings’ way, that was beautiful and
the source of small actions and great.
But it won’t always do. If one knows how to be easy and is,
without following the details of ceremony, that won’t
do.
1.14
子曰：＂君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。＂
林戊荪:
The Master said, “The man of honor seeks neither a full belly
nor a comfortable house. He is quick in action, but cautious with
his words. He corrects his own mistakes by learning from those who
know the Way. He can thus be regarded as studious.”
华兹生译:
The Master said, A gentleman when he eat doesn’t try to stuff
himself, when he chooses a dwelling is not overly concerned about
comfort. He is attentive to affairs, careful of his words, and
looks to those who have the Way to correct himself. He’s the kind
who can be called a lover of learning.
刘殿爵译：
The Master said, “The gentleman seeks neither a full belly
nor a comfortable home. He is quick in action but cautious in
speech. He goes to men possessed of the Way to have himself put
right. Such a man can be described as eager to learn.”
理雅各译：
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.”
辜鸿铭译：
Confucius 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 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. ’
亚瑟·韦利
译:
The Master said, A gentleman who never goes on eating till he is
sated, who does not demand comfort in his home, who is diligent in
business and caution in speech, who associates with those that
possesses the Way and thereby corrects his own faults—such a one
way indeed be said to have a taste for
learning.
王福林译:
Confucius said, “A superior person doesn't seek rich meals,
nor does he seek comfortable dwelling place. he is quick in what he
is doing, but prudent in expressing himself. He turns to the
virtuous persons for advice in order to ratify himself. Such a
person may be said to be fond of learning.”
庞德 译：
He said: A gentleman eats without trying to stuff himself,
dwells without seeking (total) quietude, attends to business,
associates with decent people so as to adjust his own decencies; he
can be said to love study.
1.15
子贡曰：＂贫而无谄，富而无骄，何如？＂子曰：＂可也。未若贫而乐，富而好礼者也。＂子贡曰：＂＜诗＞云：'如切如磋，如琢如磨。'其斯之谓与？＂子曰：＂赐也，始可与言＜诗＞已矣！告诸往而知来者。＂
林戊荪:
Zigong asked, “What do you think of one who is poor without
being obsequious, wealthy without being arrogant?”
The Master answered, “That is pretty good, but not as good as
one who is poor yet cheerful, or one who is wealthy yet observant
of regulations and rituals.”
Zigong said, “In the Book of Songs, there are these
lines: ‘As bone carved and polished, as jade cut and ground’. Is
that what you meant?”
The Master said, “Oh, Zigong! Now I can discuss the Book
of Songs with you. You know what is yet to come on the basis of
what I have told you.”
华兹生译:
Zigong said, Poor but free of obsequiousness, rich but free
of arrogance—how would that do?
The Master said, All right. But not as good as poor but happy
in the Way, rich but a lover of rites.
Zigong said, When the Odes says:
As something cut, something filed,
Something ground, something polished?
Is that what it’s talking about?
The Masters said, Si (Zigong), now I can begin to talk to you
about the Odes. Someone tells you the first step, and you
understand the step that comes after.
刘殿爵译：
Zi-gong said, “Poor without being obsequious, wealthy without
being arrogant? What do you think of this saying?”
The Master said, “That will do, but better still ‘Poor yet
delighting in the Way, wealthy yet observant of the
rite’s’?”
Zi-gong said, “The Odes say, ‘Like bone cut, like horn
polished, Like jade carved, like stone ground’ Is not what you have
said a case in point?”
The Master said, “Ci, only with a man like you can one
discuss the Odes. Tell such a man something and he can see its
relevance to what he has not been told.”
理雅各译：
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.”
辜鸿铭译：
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 Confucius, “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
Musit 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.’
亚瑟·韦利
译:
Tzu-Kung said, ‘Poor without cadging, rich without swagger.’ What
of that? The Master said, Not bad. But better still, ‘Poor, yet
delighting in the Way, rich, yet a student of ritual.’ Tzu-kung
said, The saying of the Songs[9],
As thing cut, as thing filed,
As thing chiseled, as thing polished.
Refers, I suppose, to what you have just said? The Master
said, Ssu, now I can really begin to talk to you about the
Songs, for when I allude to sayings of the past, you see
what bearing they have on what was to come
after.
王福林译:
Zigong said, “What do you think of the persons who are poor
but not flattering, and who are rich but not arrogant?” Confucius
replied, “They are good. Nut they are not as good as those who are
poor but cheerful and who are rich but love the proprieties.”
Zigong said,” It's said in The Book of Songs that 'As you cut ivory
and then file it, as you carve jade and then polish it.” Confucius
said, “Ci, now I can talk with you about The Book of Songs. I told
you one thing in the past, and you deduced from it another thing in
the future.”
庞德 译：
Tze-King said: Poor and no flatterer, rich and not
high-horsey, what about him?
He said: Not like a fellow who is poor and cheerful, or rich
and in love with precise observance.
Tze-King said: It’s in the Odes, “as you cut and then file;
carve and then polish.” That’s like what you mean?
Ts’ze here, one can begin to discuss the Odes with him; gave
him the beginning and he knew what comes (after it).
1.16
子曰：”不患人之不己知，患不知人也。”
林戊荪译：
The Master said, “Do not worry about not being appreciated by
others. Rather, worry about your not being able to appreciate
them.”
华兹生译：
The Master said, Don't worry about whether other people understand
you. Worry about whether you understand other people.
刘殿爵译：
The Master said, 'It is not the failure of others to appreciate
your abilities that should trouble you, but rather your failure to
appreciate theirs.'
理雅各译：
The Master said, “I will not be afflicted at men's not knowing me;
I will be afflicted that I do not know
men.”
陈荣捷译：
Confucius said, “[a good man] does not worry about not being known
by others but rather worries about not knowing
them.”
王福林译:
Confucius said, “I am not worried about others’ not knowing
me, but worried about the fact that I don’t know
others.”
亚瑟·韦利
译:
The Master said,(The good man) does not grieve that other
people do not recognize his merits. His only anxiety is lest he
should fail to recognize theirs.
辜鸿铭译：
Confucius remarked, “One should not be concerned not to be
understood of men; one should be concerned not to understand
men.”
庞德 译：
He said: Not worried that men do not know me, but that I do
not understand men.
2.1
子曰：＂为政以德，譬如北辰，居其所而众星共之。＂
林戊荪:
The Master said, “He who rules the country by virtue can be
compared to the Polestar which holds its own with a multitude of
stars revolving around it.”
华兹生译：
The Master said, Conduct government in accordance with
virtue, and it will be like the North Star standing in its place,
with all the other stars paying court to it.
刘殿爵译：
The Master said, “The rule of virtue can be compared to the
Pole Star which commands the homage of the multitude of stars
simply by remaining in its place”
理雅各译：
The Master said, “He who exercises government by means of his
virtue may be compared to the north polar star, which keeps its
place and all the stars turn towards it.”
辜鸿铭译：
Confucius remarked, “He who rules the people, depending upon
the moral sentiment, is like the Pole-star, which keeps its place
while all the other stars revolve round it.”
亚瑟·韦利
译:
The Master said, He who rules by moral force (te) is
like the pole-star, which remains in its place while all the lesser
stars do homage to it.
王福林译:
Confucius said, “He who governs a state by means of virtues
may be compared to the Dipper, which stays at its place and many
other stars turn around it.”
庞德
译：
Governing by the light of one’s conscience is like the pole
star which dwells in its place, and the other stars fulfill their
functions respectfully.
2.2
子曰：＂＜诗＞三百，一言以蔽之，曰'思无邪'。＂
林戊荪:
The Master said, “The Book of Songs is made up of three
hundred poems. They can be summed up in a single phrase, ‘a pure
heart saturated with unadulterated sentiments’.”
华兹生译：
The Master said, The three hundred poems of the Book of
Odes may be summed up in a single phrase: Think nothing
base.[10]
刘殿爵译：
The Master said, “The Odes are three hundred in number. They
can be summed up in one phrase,
Swerving not from the right path.”
理雅各译：
The Master said, “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.’”
辜鸿铭译：
Confucius remarked, “The Book of Ballads, Songs and
Psalms[11]
contains three hundred pieces. The moral of them all may be summed
up in one sentences. ‘Have no evil thoughts,’
“
王福林译:
Confucius said, “In The Book of Songs, there are three
hundred poems, the meaning of which can be summed up in one
sentence----'Be free from evil
thoughts.'“
亚瑟·韦利
译:
The Master said, If out of the three hundred Songs I had to
take one phrase to cover all my teaching, I would say 'Let
there be no evil in your thoughts.”[12]
庞德 译：
He said: The anthology of 300 poems can be gathered into the
one sentence: Have no twisty thoughts.
2.4
子曰：”吾十有五而有志于学，三十而立，四十而不惑，五十知天命，六十而耳顺，七十而从心所欲，不逾矩。”
林戊荪译：
The Master said, “When I reached 15, I began devoting myself to
learning. At 30, I could stand on my own. At 40, my mind was no
longer confused. At 50, I knew what Heaven demanded of me. At 60, I
was able to distinguish right from wrong in what other people told
me. And since 70, I have been able to follow my heart's desire
without transgressing the
rules.”
华兹生译：
The Master said, At fifteen I set my mind on learning; by thirty I
had found my footing; at forty I was free of perplexities; by fifty
I understood the will of Heaven; by sixty I learned to give ear to
others; by seventy I could follow my heart's desires without
overstepping the line.
刘殿爵译：
The Master said, 'At fifteen I set my heart on learning; at thirty
I took my stand; at forty I came to be free from doubts; at fifty I
understand the Decree of Heaven; at sixty my ear was atuned; at
seventy I followed my heart's desire without overstepping the
line.'
理雅各译：
The Master said, 'At fifteen, I had my mind bent on learning. At
thirty, I stood firm. At forty, I had no doubts. At fifty, I knew
the decrees of Heaven. At sixty, my ear was an obedient organ for
the reception of truth. At seventy, I could follow what my heart
desired, without transgressing what was
right.'
陈荣捷译：
Confucius said, “At fifteen my mind was set on learning. At thirty
my character had been formed. At forty I had no more perplexities.
At fifty I knew the Mandate of Heaven (T'ien Ming). At sixty I was
at ease with whatever I heard. At seventy I could follow my heart's
desire without transgressing moral
principles.”
王福林译:
Confucius said, “At fifteen I set my mind on learning. At
thirty I acted on the proprieties. At forty I could make a clear
distinction between benevolence and non-benevolence. At fifty I
came to know the existence of the heavenly principles. At sixty,
the heavenly principles were not offensive to my ears. At seventy I
could do whatever I wished to without going beyond the heavenly
principles.”
亚瑟·韦利
译:
The Master said, At fifteen I set my heart upon learning. At
thirty, I had 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 could follow the dictates of my own heart; for what I
desired no linger overstepped the boundaries of
right.
辜鸿铭译：
Confucius remarked, “At fifteen I had made up mu 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. “
庞德 译：
He said: At fifteen I wanted to learn.
At thirty I had a foundation.
At fifty, knew the orders of heaven.
At sixty, was ready to listen to them.
At seventy, could follow my own heart’s desire without
overstepping the T-square.
2.11
子曰：
＂温故而知新，可以为师矣。＂
林戊荪译：
The Master said, “He who is able to acquire new ideas while
reviewing old knowledge is worthy of being a
teacher.”
华兹生译：
The Master said, Be thoroughly versed in the old, and understand
the new——then you can be a
teacher.
刘殿爵译：
The Master said, 'A man is worth of being a teacher who gets to
know what is new by keeping fresh in his mind what he is already
familiar with.'
理雅各译：
The Master said, “If a man keeps cherishing his old knowledge, so
as continually to be acquiring new, he maybe a teacher of
others.”
陈荣捷译：
Confucius said, “A man who reviews the old so as to find out the
new is qualified to teach
others.”
王福林译:
Confucius said, “He who acquires new knowledge by reviewing what he
has already learned Canberra a teacher of
others.”
亚瑟·韦利
译:
The Master said, He who by reanimating[13] the Old man
gain knowledge of the New is fit to be a
teacher.
辜鸿铭译：
Confucius 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.”
庞德 译：
If a man keep alive what is old and recognize novelty, he
can, eventually, teach.
2.12
子曰：”君子不器。”
林戊荪译：
The Master said, “A man of honor should not be a mere
utensil.”
华兹生译：
The Master said, The gentleman is not a
utensil.
刘殿爵译：
The Master said, 'The gentleman is no
vessel.'
理雅各译：
The Master said, 'The accomplished scholar is not a utensil.'
陈荣捷译：
Confucius said, “The superior man is not an implement
(ch'i).”
辜鸿铭译：
Confucius remarked,” A wise man will not make himself into a mere
machine fit only to do one kind of
work.”
亚瑟·韦利
译 :
The Master said, A gentleman is not an
implement.
王福林译:
Confucius said, “A superior person should not be like a utensil
which can be used for Bly one purpose.”
庞德 译：
The proper man is not a dish.
2.14
子曰：”君子周而不比，小人比而不周。”
林戊荪译：
The Master said, “A man of honor associates with many but does not
form a clique; the petty-minded man (小人
xiaoren) does the
opposite.”
华兹生译：
The Master said, The gentleman is fair-minded and not partisan. The
petty man is partisan and not fair-minded.
刘殿爵译：
The Master said, 'The gentleman enters into associations but not
cliques; the small man enters into cliques but not
associations.'
理雅各译：
The Master said, “The superior man is catholic and no partisan. The
mean man is a partisan and not
catholic.”
陈荣捷译：
Confucius said, “The superior man is broadminded but not partisan;
the inferior man is partisan but not broadminded.”
辜鸿铭译：
Confucius remarked,” A wise man is impartial, not
neutral. A fool is neutral but not impartial.”
王福林译:
Confucius said, “A superior person unites with others, and yet has
no intention to gang up. A mean person does just the
opposite.”
庞德 译：
He said: A proper man is inclusive, not sectary; the small
man is sectarian and not inclusive.
2.15
子曰：”学而不思则罔，思而不学则殆。”
林戊荪译：
The Master said, “Learning without reflection will end up in
confusion; reflection without learning will end up in
peril.”
华兹生译：
The Master said, Learning without thoughts is pointless. Thought
without learning is
dangerous.
刘殿爵译：
The Master said, 'If one learns from others but does not think, one
will be bewildered. If, on the other hand, one thinks but does not
learn from others, one will be in
peril.'
理雅各译：
The Master said, “Learning without thought is labor lost; thought
without learning is
perilous.”
陈荣捷译：
Confucius said, “He who learns but does not think is lost; he who
thinks but does not learn is in
danger.”
王福林译:
Confucius said, “If a person learns without thinking, he will get
deceived. If a person thinks without learning, he will get
confused.”
亚瑟·韦利
译 :
The Master said, ‘He who learns but does not think, is lost.’ He
who thinks but does not learn is in great danger[14].
[1]
And to keep in memory.
[2]
The study of historical documents and the six arts, i.e.
rites, music, archery, charioting, writing and
arithmetic.
[3]
i.e. learn to recite the Songs, practice archery,
deportment, and the like.
[4]
i.e. knowledge of ritual, precedents, the correct use on
social occasions of verse from the Songs, etc.
[5]
Here Ziyu was referring to one’s relatives, both members of
the same family or by marriage.
[6]
Dr. LEGGE says of the Chinese word
“礼”, which we have here translated “art”,
that is a word not easily redered in another language. On the other
hand, Mr. B.H.CHAMBERLAIN, in his book Things Japanese,
remarks that the Japanese language[China and Japan have the same
written language] has no genuine native word for
‘art’.
The English word ‘art’, if we mistake
not, is used in various sense to express: 1t a work of art,
2nd, the practice of art; 3rd, artificial as
opposed to natural; 4th the principle of art as opposed
to the principle of nature; 5th, the strict principle of
at. In this last sense of the use of the English word ‘art’ lies,
as Dr. LEGGE says of the Chinese word mentioned above, ‘the idea of
what is proper’ and fit, in all relations of things.
For those who may be interested in the
subject, we may here mention that the modern Japanese invention,
bijustsu美术 (beautiful legerdemain)
for ‘art’ is not a happy one. The proper term in Chinese for a work
of art should be 文物, for the practice of
art, 艺. In fact, the Japanese word
Geiha 艺师 means literally artist. As for
the use of term ‘art ’ in the sense of ‘artificial’ as opposed to
something ‘natural’, the philosopher Chuang Tz uses
人(human) and
天(divine).
Then “the principle of art, not taken by
itself, but as opposed to the principle of nature, would be in
Chinese文 for ‘art’ and
质 for ‘nature’. Such a sentence as that of
GOETHE. For instance, ‘Art is called Art, because it is not
Nature.’ Wuild be rendered into Chinese or Japanese thus:
文之所以谓之文非质也 Chinese art critics also speaks
of 化工 creative art and
画工 initiative art. Finally, we may as well add,
the Chinese term for mechanical art or the practice of it is
技艺.’’
[7]
i.e. from harmony.
[8]
i.e. the act that harmonies with the moment.
[9]
The book of Songs, P. 46, which describes the elegance of a
lover. Tzu-kung interprets it as describing the pains the gentleman
has taken to improve his character, and suggests that Confucius
prefers the second maxim(‘Poor, yet delighting…’) because it
implies a greater effort of self-improvement.
[10]
Quoting a phrase from poem No.297 and interpreting it out of
context, Confucius stresses his view of the didactic import of the
Book of Odes. In the poem, the words refer to carriage
drivers and mean something like “Ah, never swerving.!”
[11]
Now called the Canon of Poetry, one the so-called five
Classin, in the Bible of China.
[12]
The Book of Songs,p.275,1.7, where
however ssu does not mean ‘thoughts’, but is exclamation,
‘oh’, ‘ah’, or the like; but in applying ancient texts it is the
words themselves that matter, not the context; and these words can
be reapplied in any sense which they are conceivably capable of
bearing.
[13]
Literally, ‘warming up’. The business of the teacher is to
give fresh life to the Scriptures by reinterpreting them so that
they apply to the problems of modern life. All scripture (Homer,
the Koran, our own Bible) have been used in this way. I have
seen ‘The poor ye have always with you’ used as an argument against
slum-clearance. We have read above how Tzu-kung showed himself to
be a true teacher by ‘reanimating’ passage from the
Songs.
[14]
I imagine that the first clause is a proverbial saying, and
that Confucius meets it with the second clause. The proverb says:
“To learn without thinking is fatal.” Confucius says: To think but
not to learn (i.e. study the Way of the ancients) is equally
dangerous.
