产业调研报告孔子语录（论语）中英文对照翻译（样例5）
第一篇：孔子语录(论语)中英文对照翻译
人物语录：孔子语录（论语）中英文对照翻译
Analects
克谐The Master said, to learn and at due times to repeat what one has learned, is that not after all a pleasure? That friends should come to one from afar, is this not 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?
The Master said, “At fifteen I t my heart upon learning.At thirty, I planted my feet firm upon the ground.At forty, I no longer suffered from 2)perplexities.At fifty, I knew what were the 3)biddings of Heaven.At sixty, I heard them with 4)docile ear.At venty, I could follow the 5)dictates of my own heart;for what I desired no longer overstepped the boundaries of right.”
启蒙思想家
The Master said, 6)incomparable indeed was Hui!A handful of rice to eat, a 7)gourdful of water to drink, living in a mean street.Others would have found it 8)unendurably depressing, but to Hui’s cheerfulness it made no difference at all.Incomparable indeed was Hui!
论 语
(一)子曰：“学而时习之，不亦悦乎?有朋自远方来，不亦乐乎?人不知而不愠，不亦君子乎?”
(二)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。”
(三)子曰：“贤哉回也!一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉回也!”
1、analects [5An[lekts] n.论集，文选青椒炒香干
2、perplexity [p[5pleksiti] n.困惑;窘困
3、bidding [5bidiN] n.命令，吩咐
4、docile [5dEusail] a.驯顺的，驯良的
5、dictate [5dikteit] n.[常用复]命令，支配
6、incomparable [in5kCmpErEbl] a.无比的，无双的7、gourdful [5guEdful] n.一葫芦的量泡脚的好处与坏处
8、unendurably [5Qnin5djuErEbli] ad.难忍受地，不可容忍地
学而第一
『⒈１』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？”
『⒈２』有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！” 『⒈３』子曰：“巧言令色，鲜矣仁！”
『⒈４』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？”
『⒈５』子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”
『⒈６』子曰：“弟子，入则孝，出则弟，谨而信，泛爱众，而亲仁。行有余力，则以学文。”
『⒈７』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。”
『⒈８』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。”
『⒈９』曾子曰：“慎终，追远，民德归厚矣。”
『⒈１０』子禽问於子贡曰：“夫子至於是邦也，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？”
大野狼和七只小羊『⒈１１』子曰：“父在，观其志；父没，观其行；三年无改於父之道，可谓孝矣。”
『⒈１２』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。”
『⒈１３』有子曰：“信近於义，言可复也。恭近於礼，远耻辱也。因不失其亲，亦可宗也。”
『⒈１４』子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，可谓好学也已。”
惠子程『⒈１５』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。”
『⒈１６』子曰：“不患人之不己之，患不知人也。”
1:1 Confucius said: “Isn't it a pleasure to study and practice what you have learned? Isn't
it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a Superior Man?” [Comment] Superior Man is a common English translation for the Chine term chün-tzu which originally means “Son of a Prince”--thus, someone from the nobility.In the Analects, Confucius imbues the term with a special meaning.Though sometimes ud strictly in its original n, it also refers to a person who has made significant progress in the Way(Tao)of lf-cultivation, by practicing Righteousness, by loving treatment of parents, respect for elders, honesty with friends, etc.Though the
chün-tzu is clearly a highly advanced human being, he is still distinguished from the category of sage(sheng-jen), who is, in the Analects more of a “divine being,” usually a model from great antiquity.The character of the Superior Man, in contrast to the sage, is being taught as a tangible model for all in the here and now.And although many descriptions of the requirements for chün-tzu status em quite out of our reach, there are many passages where Confucius labels a contemporary, or one of his disciples a “Superior Man,” intending a complement.Thus, the categorization is not so rigid.One migh
t want to compare the term “Superior Man” to the Buddhist bodhisattva, in that both are the models for the tradition, both indicate a very high stage of human development as technical terms, yet both may be ud colloquially to refer to a “really good person.” 1:2 Yu Tzu said: “There are few who have developed themlves filially and fraternally who enjoy offending their superiors.Tho who do not enjoy offending superiors are never troublemakers.The Superior Man concerns himlf with the fundamentals.Once the fundamentals are established, the proper way(tao)appears.Are not filial piety and obedience to elders fundamental to the enactment of jen?” [Comment] The Chine term jen has been translated into English as “humanity,” “benevolence,” “goodness,” “Perfect Goodness,” etc.It is a difficult concept to translate becau it doesn't really refer to any specific type of virtue or positive endowment, but refers to an inner capacity possd by all human beings to do good, as human beings should.This is the reason some have translated it as “humanity.” The problem with this translation is that it does not indicate the “goodness” implied by the term jen.In the Chine “esnce-function” perception, jen can be understood as the esnce of all kinds of manifestations of virtuosity: wisdom, filial pie
ty, reverence, courtesy, love, sincerity, etc., all of which are aspects, or functions of jen.Through one's efforts at practicing at the function of jen, one may enhance and develop one's jen, until one may be called a Superior Man, or even better, a “Person of jen.” In the Analects, “person of jen” is an extremely high state, rarely acknowledged of any human being by Confucius.1:3 Confucius said: “Someone who is a clever speaker and maintains a 'too-smiley' face is ldom considered a person of jen.” 1:4 Tng Tzu said: “Each day I examine mylf in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?” 1:5 Confucius said: “If you would govern a state of a thousand chariots(a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people.You should u them according to the asons.”
岗位工资
