论语　大学　中庸：英汉对照(txt+pdf+epub+mobi电子书下载)

作者：(春秋)孔子,(春秋)曾参,(春秋)孔伋

出版社：天津社会科学院出版社

格式: AZW3, DOCX, EPUB, MOBI, PDF, TXT

论语　大学　中庸：英汉对照试读：

自从理雅各博士开始发表关于“中国经典”翻译的最初部分，迄今已40年了。现在，任何人，哪怕是对中国语言一窍不通的人，只要反复耐心地翻阅理雅各博士的译文，都将禁不住感到它多么令人不满意。因为理雅各博士开始从事这项工作的时候，他的文学训练还很不足，完全缺乏评判能力和文学感知力。他自始至终都表明他只不过是个大汉学家，也就是说，只是一个对中国经书具有死知识的博学的权威而已。我们遗憾地得知这位大汉学家最近刚刚去世，但为了公正地纪念他，必须指出，尽管他的工作尽了力所能及的努力，是完全严谨的，但他却没能克服其极其僵硬和狭隘的头脑之限制，这是他的性情气质造成的结果。

对于一个能够以哲学和文学的敏锐去研究像理雅各博士所译的“中国经典”这样的巨帙的笃实学生来说，无疑会对那种道德文化，或者称之为中国人文明的东西有所洞察，透见其真相。但对于绝大多数英国读者而言，我们却不能不认为，理雅各博士在其译著中所展示的中国人之智识和道德的装备，正如同在普通英国人眼中中国人的穿着和外表一样，必定会使其产生稀奇古怪的感觉。

有鉴于此，我们决定翻译这本小书。我们相信，在所有用中文写成的著作中，正是这本书给了中国人一般英国人可以理解的智识和道德的装备。因此，我们努力按照一个受过教育的英国人表达同样思想的方式，来翻译孔子和他弟子的谈话。此外，为了尽可能地消除英国读者的陌生和古怪感，只要可行，我们都尽量去掉所有那些中国的专有名称。最后，为了使读者能彻底到家地理解文本内容，我们还加了一些注释，引用了非常著名的欧洲作家的话。通过征召这些欧洲读者熟悉的思想系列，对于他们或许会有所帮助。

借此机会，我们还想表达对一个英国人阿查立爵士的崇敬和怀念之情。他在不同时期曾发表过关于本书许多部分的老练的译文。十年以前在广东的时候，我们曾怂恿他去认真从事中国经书的翻译工作。因为我们都不满意于理雅各博士的译著。但是他非常有自知之明。他说他对于中国经书和文学的知识太为有限，此外也不是一个“文人”。因此，他挨个地劝我们去从事这项事业。现在，十年过去了，正当我们听从他的劝告完成这第一步的时候，却传来了令人感伤的消息，他，这个对我们的小书会有些兴趣的人，已经离开了人世。

我们认为，正是这本蕴涵着孔子及其弟子一贯之道的言论集——阿诺德将称之为“生活评论”的一个非常小的圈子之内的馈赠——是一本给予了中国人智识和道德装备的书。在此，我们并不打算对这一装备的性质和价值发表评论，我们只是想借此表达这样一个愿望：即受过教育的有头脑的英国人，但愿在耐心地读过我们这本译书后，能引起对中国人现有成见的反思，不仅修正谬见，而且改变对于中国无论是个人、还是国际交往的态度。辜鸿铭于武昌湖广总督衙门1898年8月1日THE DISCOURSES AND AYINGS OF CONFUCIUS（THEANALECTS）论语学而第一1-1

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？”

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."【辜译】

孔子说：“不断地学习知识，并时常温习，把这些学到的知识应用到现实生活中去，实在是一件很快乐的事。志同道合的朋友因为仰慕你，而从很远的地方来看望你，则是件更快乐的事。但是，一个人即使不能被人称道也能够淡然处之，确实是真正睿智高尚的人啊！”1-2

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？”

A disciple of Confucius remarked, "A man who is a good son and a good citizen will seldom be found to be a man disposed to quarrel with those in authority over him; and men who are not disposed to quarrel with those in authority will never be found to disturb the peace and order of the State."

"A wise man devotes his attention to what is essential in the foundation of life. When the foundation is laid, wisdom will come. Now, to be a good son and a good citizen—do not these form the foundation of a moral life? "【辜译】1

孔子的一位学生（有子）说：“一个人作为孝子和良民，绝不会以下犯上；不会以下犯上的人，也绝不会破坏国家的和平与社会秩序。君子会把精力放在生命之根本的事务上，根本建立了，就有了治国做人的原则智慧。那么，做一个孝子和良民——这些难道不是构成道德高尚生活的基础吗？”

■注释

1．有子（前518-前458），姓有名若，字子有，鲁国人（今山东肥城市人）。孔子弟子中的“七十二贤人”之一。曾提出“礼之用，和为贵”等学说。因其气质形貌酷似孔子，孔子死后，深受孔门弟子敬重，被尊称为“有子”。1-3

子曰：“巧言令色，鲜矣仁。”

Confucius remarked, "With plausible speech and fine manners will seldom be found moral character."【辜译】

孔子说：“满嘴花言巧语，却装出和颜悦色的样子，这种人绝不是德高望重之人。”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？”

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 1 profess in my teaching."【辜译】①

孔子的一位学生（曾子）说：“我每天从三个方面进行自我反省：第一，为别人办事是不是尽心尽力，不至于没有履行自己的承诺？第二，与朋友交往是不是做到以诚相待了？第三，老师传授给我的知识是不是用于实践了？”

■注释

①曾子（前505-前435），姓曾名参，字子舆，春秋末期鲁国南武城（今山东平邑）人。孔子的得意门生，以继承和传播孔子的孝道思想而闻名。编《论语》，著《大学》，写《孝经》，著《曾子十篇》，被后世儒家尊奉为“宗圣”，是配享孔庙的四配之一。1-5

子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”

Confucius remarked, "When directing the affairs of a great nation, a man must be serious in attention to business and faithful and punctual in his engagements. He must study economy in the public expenditure, and love the welfare of the people. He must employ the people at the proper time of the year."【辜译】

孔子说：“治理一个大国时，应严谨认真地处理国家大事，恪守信用，施令及时；节约财政开支，爱护官吏臣僚；在一年当中适宜的时间役使百姓，不至于耽误农时。”1-6

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。”

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."【辜译】

孔子说：“年轻人在家就应做个孝子，在外面就应做个良民，必须做到言行谨慎，诚实可信，与别人交往时要充满友爱，对于德高望重的人要亲近。这样躬行实践之后，如果还有余力的话，就再以学术为目的将这些东西写出来。”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。”

A disciple of Confucius remarked, "A man who can love worthiness in man as he loves beauty in woman; who in his duties to his parents is ready 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."【辜译】①

孔子的一位学生（子夏）说：“一个人应当像喜欢女子的美貌那样去追求他人身上的美德；侍奉父母，能够竭尽全力；忠于君主，能够舍生取义；同朋友交往，能够言而有信。这样的人，尽管人们说他是一个没有接受过教育的人，但我必须承认他确实是一个有教养的人。”

■注释

①子夏（前507-? ），姓卜名商，字子夏。尊称“卜子”或“卜子夏”。春秋末年晋国温地（今河南温县）人。孔门“十哲”之一，“七十二贤”之一。长于“文学”，曾为莒父宰。孔子死后，他在魏国宣传孔子的思想主张，对弘扬孔子学说起了关键作用。提出过“仕而优则学，学而优则仕”的思想，主张做官要先取信于民，然后才能使其效劳。李悝、吴起都是他的弟子，魏文侯也尊以为师。相传《诗》《春秋》等典籍均由他传授下来。1-8

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。”

Confucius remarked, "A wise man who is not serious will not inspire respect;what he learns will not remain permanent.

"Make conscientiousness and sincerity your first principles.

"Have no friends who are not as yourself.

"When you have bad habits do not hesitate to change them."【辜译】

孔子说：“聪明的人，如果不庄重，就得不到别人的尊重，所学的知识也不会持久巩固；尽职尽责，要以忠信为第一准则；不和品行不如自己的人交朋友；如果有不良习惯，就应该毫不犹豫地改正。”1-9

曾子曰：“慎终追远，民德归厚矣。”

A disciple of Confucius remarked, "By cultivating respect for the dead, and carrying the memory back to the distant past, * the moral feeling of the people will waken and grow in depth."（Co.gitavi dies antiquos et annos aternos in mente babui, —Psalm ixxvil, 5.）【辜译】

孔子的一位学生（曾参）说：“通过悼念死者，追忆久远的过去，*可以唤醒人们的道德情感，并使之趋于深厚。”（我想起过去的日子，追忆以往的岁月。——《诗篇》第77篇第5节。）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？”

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 policy 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."【辜译】①②

有个人（子禽）问孔子的一位学生（子贡）说：“老师每到一个国家，总是要了解这个国家的政事。（这种资格）是他自己去求得的呢，还是人家主动来告诉他的？”子贡回答说：“老师温顺、善良、恭敬、俭朴、谦让，因此才能得到他想要的信息。大师获得信息的方式——啊，总是那么与众不同。”

■注释

①陈亢（前511-? ），字子元，一字子禽，又名原亢。齐大夫陈子车弟。郑玄注《论语》说他是孔子的学生，名列第68位。但《史记·仲尼弟子列传》没有记载他，所以也有人说他不是孔子的学生。曾做过单父（山东单县南）宰，施德政，颇受好评。其兄死，反对家人殉葬。

②子贡（前520-前446），姓端木名赐，字子贡。春秋末年卫国（今河南鹤壁市浚县）人。孔子的得意门生，孔门“十哲”之一，“受业身通”的弟子之一，孔子曾称其为“瑚琏之器”。善于雄辩和理财，孔子认为他可以做大国宰相。曾经商于曹国、鲁国两国之间，富致千金，为孔子弟子中首富。“端木遗风”指子贡遗留下来的诚信经商的风气，后世有人奉之为财神。子贡善货殖，有“君子爱财，取之有道”之风，为后世商界所推崇。1-11

子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。”

Confucius remarked, "When a man' s father is living the son should have regard to what his father would have him do; when the father is dead, to what his father has done. A son who for three years after his father' s death does not in his own life change his father' s principles, may be said to be a good son."【辜译】

孔子说：“父亲在世的时候，儿子应该听从父亲的教诲去做事；父亲不在世的时候，儿子应该牢记父亲是如何做事的；父亲去世三年后，儿子仍能终生不改父亲的做事准则，这样的儿子可以称为孝子。”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。”

A disciple of Confucius remarked, "In the practice of art, * 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.'

[Dr. Legge says of the Chinese word 术，which we have here translated "art, " that it is a word not easily rendered in another language. On the other hand, Mr. B. H. Chamberlain in his book Things Japanese,remarks that 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 stndrdsenses to express: 1, a work of an; 2, the practice of art; 3, artificial as opposed to natural; 4th, the principle of an as opposed to the principle of nature; 5th, the strict principle of art, 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 modem Japanese invention, bijutsu 美术(beautiful lenerdemain) for "art" is not a happy one. The proper term in Chinese for a work of art would be文物； for the practice of art，艺． In fact, the Japanese word Geisha 艺师 menas literally an artiste. As for the use of the 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 no Nature, " would be rendered into Chinese or Japanese thus：文之所以谓之文为非质也． Chinese art critics also speak of 化工 creative art and 画工 imitative art. Finally, we may as well add, the Chinese term for mechanical art or the practice of it is 技艺．]【辜译】

孔子的一位学生（有子）说：“在礼的实践中，顺其自然才是最宝贵的。依据古代君王所奉行的治国之道*，正因为礼本身所具备的这种特征，所以才极其完美。无论大小事情，都遵循了这一原则。但是，在顺其自然的基础上，也有些东西的确是不被允许的。在严格遵守礼的过程中，要知道哪些是必须顺其自然而不受制于自然，哪些是受制于自然且不被自然之道所允许的。”①

[理雅各博士认为，中文“礼”字，也就是我们翻译为“art”的这个字，在其他语言中很难找到相对应的词。另一方面，张伯伦先生在他的作品《日本物语》中写道，日语（汉语和日语属于同源语言）里也没有和“art”真正对应的原生词。

英语“art”，如果我们没有弄错的话，一般用来表达以下几种意思：1．工艺品；2．工艺制作；3.（相对于自然的）人工制造的；4.（相对于自然原理的）工艺原理或制作原理；5．严格的艺术理论，本质、根源。根据英语“art”的最后一个解释，理雅各博士认为上述汉字的意思，是适合于所有事物的“正确的思想”。

对这个话题感兴趣的人而言，我们在这里提到的现代日语中对应“art”而新发明的bijutsu“美术”（“美丽的骗术”），并不是一个很完美的词。在汉语中，对应“工艺品”的正确词语是“文物”；对应“工艺制作”的词语是“艺”。事实上，日语中的Geisha（艺师），字面意思是大师、能手。至于相对“自然”而言的“人工的”art的使用上，哲学家庄子则解释为“天人合一”。

那么，“艺术的本质原理（不是它本身所具有的，而是同自然原理相对立的），或许可以用汉语中的‘文’来对应‘art'，用‘质’来对应‘nature'。”这种解释来自歌德，例如，“艺术之所以被称为艺术，是因为它不是自然天成的。”对应为汉语或日语，即“文之所以谓之文，为非质也。”中国的艺术评论家也把创造性艺术称为“造化之工”，而把模仿性艺术称为“画工”。最后，我们不妨把“人造艺术”或“艺术实施过程”理解为汉语中的“技艺”。]

■注释

①理雅各（James Legge,1815-1897），英国近代著名汉学家，曾任香港英华书院校长，伦敦布道会传教士。他是第一位系统研究、翻译中国古代典籍的欧洲学者。1861-1886年，他花了25年时间，将《四书》《五经》等中国主要典籍全部译出，共计28卷。他与法国学者顾赛芬、德国学者卫礼贤并称汉籍欧译三大师，也是儒莲翻译奖第一位获得者。1-13

有子曰：“信近于义，言可复也；恭近于礼，远耻辱也；因不失其亲，亦可宗也。”

A disciple of Confucius remarked, "If you make promises within the bounds of what is right, you will be able to keep your word. If you confine earnestness within the bounds of judgment and good taste, you will keep out of discomfiture and insult. If you make friends of those with whom you ought to, you will be able to depend upon them."【辜译】

孔子的一位学生（有子）说：“如果在正确的范围内做出承诺，你就能信守诺言。如果经过正确的判断，并在符合礼的情况下保持诚信，你就会远离耻辱。和值得交往的人交朋友，你就能信赖他们。”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。”

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 in speech. He should seek for the company of men of virtue and learning, in order to proht by their lessons and example. In this way he may become a man of real culture."【辜译】

孔子说：“聪明而高尚的人在饮食方面不会暴饮暴食，在居住方面不会奢求舒适，在工作上勤奋敏捷，在言谈上小心谨慎，并且总是寻找有道德的人为伴，并学习那些人的经验和榜样。通过这种方式，才有可能成为一个真正有学问的人。”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。”

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, '

'Must chisel and must grind.'

"My friend, " replied Confucius, "now I can begin to speak of poetry to you. I see you understand how to apply the moral."【辜译】

孔子的一位学生（子贡）问道：“虽然贫穷但不会谄媚，虽然富有但不会骄傲，您认为这样的人怎么样？”孔子回答道：“这也算可以了。但是这还不如虽然贫穷却能乐于求道，虽然富贵却能喜好礼仪。”子贡说：“我明白了。就是说要像对待骨、角、象牙和玉石一样，不断地切磋和琢磨，必须经过一番艰苦磨砺才会有所成就吧？您说的就是这个意思吧？”孔子回答：“你总算明白了！现在我可以给你讲《诗经》了，因为我看到你已经明白了如何去弘扬道德。”1-16

子曰：“不患人之不己知，患不知人也。”

Confucius remarked, "One should not be concerned not to be understood of men; one should be concerned not to understand men."【辜译】

孔子说：“一个人不要总是关心别人是否理解自己，而应该关心自己是否能理解别人。”为政第二2-1

子曰：“为政以德，譬如北辰，居其所而众星共之。”

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."【辜译】

孔子说：“统治人民的统治者应当以道德教化来治理政事，就像北极星那样，使自己岿然不动，而群星都以它为中心来运转。”2-2

子曰：“《诗》三百，一言以蔽之，曰‘思无邪’。”

Confucius remarked, "The Book of Ballads, Songs and Psalms* contains three hundred pieces. The moral of them all may be summed up in one sentence: ' Have no evil thoughts.' "

(Now called the Canon of Poetry, one of the so-called five Classics, in the Bible of China.)【辜译】

孔子说：“《诗经》中的《风》《雅》《颂》*一共有诗三百首。其中的道德观念或许可以总结成一句话：‘毫无邪念’。”（《风》《雅》《颂》现在被当作诗歌的典范，是中国儒学五大经典之一，如同西方的《圣经》。）2-3

子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”

Confucius remarked, "If in government you depend upon laws, and maintain order by enforcing those laws by punishments, you can also make the people keep away from wrongdoing, but they will lose the sense of shame for wrong-doing.If, on the other hand, in government you depend upon the moral sentiment, and maintain order by encouraging education and good manners, the people will have a sense of shame for wrong-doing and, moreover, will emulate what is good."【辜译】

孔子说：“管理一个国家，如果只是依赖法律，通过严刑峻法来强化法律，以达到维护社会秩序的目的，这样可以让百姓不会犯错，但是百姓对错误的行为不再会有羞耻感。相反，如果在管理国家的过程中，用道德教化引导百姓，通过鼓励教育和好的行为来维持秩序，那么百姓对错误的行为就会有羞耻感，而且会发扬光大良好的行为。”2-4

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。”

Confucius remarked, "At fifteen I had made up my mind to give myself up to serious studies. At thirty I had formed my opinions and judgment. A 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."【辜译】

孔子说：“我十五岁时立志于严谨治学；三十岁时形成了自己的观点和判断标准；四十岁时不再被外界事物迷惑；五十岁时懂得了信仰的真理；六十岁时能毫不费力地理解所听到的任何事情；七十岁时能够随心所欲做自己喜欢的事情，而不会违背法律和道德观念。”2-5

孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝于我，我对曰无违。”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。”

A noble of Court in Confucius' native State asked him what constituted the duty of a good son. Confucius answered, "Do not fail in what is required of you."

Afterwards, as a disciple was driving him in his carriage, Confucius told the disciple, saying, "My Lord M—asked me what constituted the duty of a good son, and I answered, ' Do not fail in what is required of you."'

"What did you mean by that? " asked the disciple.

"I meant, " replied Confucius, "when his parents are living, a good son should do his duties to them according to the usage prescribed by propriety; when they are dead, he should bury them and honour their memory according to the rites prescribed by propriety."【辜译】①

孔子的故国（鲁国）有一位贵族（孟懿子）问孔子，作为一个孝子，应该做什么。孔子回答：“做好自己该做的事情。”②

后来，当孔子的一位学生（樊迟）给孔子驾车时，孔子告诉这个学生说：“天呀！他竟然问我一个孝子应该做什么！我回答说：‘做好自己该做的事情。' ”

樊迟问：“您那么说是什么意思？”“我的意思是，”孔子回答，“当父母在世的时候，孝子要按照礼节规定的习惯去履行自己对父母的职责；当父母去世后，孝子要按照礼的仪式埋葬并祭祀父母。”

■注释

①孟懿子（? -前481），鲁国大夫，三桓之一，孟孙氏第九代宗主，姓仲孙，名何忌。孟僖子之子，南宫敬叔之兄。谥号“懿”。其父临终前要他向孔子学礼。

②樊迟（前515-? ），姓樊名须，字子迟，春秋末鲁国人（一说齐国人）。曾和冉求一起帮助季康子进行革新。孔子“七十二贤”之一，继承孔子兴办私学。颇有重农思想，因曾向孔子问“学稼”而遭训斥。2-6

孟武伯问孝。子曰：“父母唯其疾之忧。”

A son of the noble mentioned above put the same question to Confucius as his father did. Confucius answered, "Think how anxious your parents are when you are sick, and you will know your duty towards them."【辜译】①

上面提到的贵族（孟懿子）的儿子（孟武伯）在父亲死后，问孔子同样的问题。孔子回答：“只要想到当你生病的时候，父母有多么焦虑，你就知道该如何对父母尽孝了。”

■注释

①孟武伯，姓仲孙，名彘。春秋时鲁国大夫孟懿子的儿子。谥“武”。据说他是孟子的高祖。2-7

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？”

A disciple of Confucius asked him the same question as the above. Confucius answered, "The duty for a good son nowadays means only to be able to support his parents. But you also keep your dogs and horse alive. If there is no feeling of love and respect, where is the difference? "【辜译】①

孔子的一位学生（子游）也问过孔子上面同样的问题，孔子回答：“如今孝子的责任仅仅意味着能够赡养父母。但是，你也养着狗和马。对父母如果没有敬爱和尊重，和养动物又有什么区别呢？”

■注释

①子游（前506-? ），姓言名偃，字子游，亦称“言游”、“叔氏”，春秋末吴国人，与子夏、子张齐名，孔子的著名弟子，“孔门十哲”之一。2-8

子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”

Another disciple asked the same question. Confucius answered, "The difficulty is with the expression of your look. That merely when anything is to be done the young people do it, and when there is food and wine the old folk are allowed to enjoy it, —do you think that is the whole duty of a good son? "【辜译】

孔子的另一位学生（子夏）也问了同样的问题。孔子回答：“难就难在做事情时的态度。如果仅仅是有需要年轻人做的事情，年轻人去做了；而当有好酒美食的时候允许老人一起享用——你以为这就是一个孝子的全部责任么？”2-9

子曰：“吾与回言，终日不违，如愚。退而省其私，亦足以发，回也不愚。”

Confucius, speaking o f a favourite disciple whose name was Yen Hui, *remarked, "I have talked with him for one whole day, during which he has never once raised one single objection to what I have said, as if he were dull of understanding. But when he has retired, on examining into his life and conversation I find he has been able to profit by what I have said to him. No—he is not a man dull of understanding."

(The St. John of the Confucian gospel, —a pure, heroic, ideal character, the disciple whom the Master loved. As the name of this disciple occurs very frequently throughout the book, we here depart from our rule of eliminating all Chinese proper names, and shall hereafter always introduce him by name.)【辜译】

孔子在谈到他最喜欢的学生颜回*时，说道：“我曾和他谈论过一整天，在这一天中，他对我说的话几乎没有提过一次反对的意见，好像理解起来很愚钝。但是当他退出去之后，我考察他的生活和言谈举止，我发现他能从我告诉他的话里面受益。是的——他一点都不愚钝。”①（颜回就像孔子思想的传教士圣约翰——这是一个纯洁、勇敢而理想的角色，也是孔子最喜欢的学生。因为这个学生的名字经常出现在《论语》中，我们便不再像通常那样采用省略姓名的方式，而是在以后直接引用他的名字。）

■注释

①颜回（前521-前481），姓颜名回，字子渊，春秋末期鲁国曲阜（今山东曲阜）人。十四岁拜孔子为师，此后终生师事之。孔门“十哲”之一，孔子最得意的弟子。自汉高帝以颜回配享孔子、祀以太牢，三国魏正始年间将此举定为制度以来，历代帝王封赠有加，无不尊奉颜子。2-10

子曰：“视其所以，观其所由，察其所安，人焉廋哉？人焉廋哉？”

Confucius remarked, "You look at how a man acts; consider his motives; find out his tastes. How can a man hide himself; how can he hide himself from you? "【辜译】

孔子说：“通过观察一个人的所作所为来了解其动机，发现其嗜好，那么他还能掩饰自己吗？他还有什么能隐藏得了呢？”2-11

子曰：“温故而知新，可以为师矣。”

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."【辜译】

孔子说：“如果不断地复习已经学过的知识，并且不断补充新的知识，一个人就可能成为人们的老师。”2-12

子曰：“君子不器。”

Confucius remarked, "A wise man will not make himself into a mere machine fit only to do one kind of work."【辜译】

孔子说：“聪明人不会把自己变成仅仅适合做一种工作的机器。”2-13

子贡问君子。子曰：“先行其言而后从之。”

A disciple enquired what constituted a wise and good man. Confucius answered, "A wise and good man is one who acts before speaks, and afterwards speaks according to his actions."【辜译】

一位学生（子贡）问孔子，什么样的人才算是聪明高尚的人。孔子回答：“聪明高尚的人，就是先做后说，然后再根据自己所做的事情去发表意见。”2-14

子曰：“君子周而不比，小人比而不周。”

Confucius remarked, "A wise man is impartial, not neutral. A fool is neutral but not impartial."【辜译】

孔子说：“聪明人会不偏不倚，但不会保持中立；愚蠢的人会保持中立，却做不到不偏不倚。”2-15

子曰：“学而不思则罔，思而不学则殆。”

Confucius remarked, "Study without thinking is labour lost. Thinking without study is perilous."【辜译】

孔子说：“只知道学习而不去思考，只是枉费精力而没有收获；只是一味地思考而不去学习，就会陷入迷茫。”2-16

子曰：“攻乎异端，斯害也已。”

Confucius remarked, "To give oneself up to the study of metaphysical theories—that is very injurious indeed."【辜译】

孔子说：“只顾着埋头钻研形而上学理论，这确实是非常有害的。”2-17

子曰：“由，诲女知之乎！知之为知之，不知为不知，是知也。”

Confucius said to a disciple, "Shall I teach you what is understanding? To know what it is that you know, and to know what is that you do not know, —that is understanding."【辜译】①

孔子对一位学生（仲由）说：“你还要我来教你什么是理解吗？知道自己明白了什么，知道自己不明白什么——这就是理解。”

■注释

①仲由（前542-前480），姓仲名由，字子路，又字季路，春秋末鲁国卞（今山东泗水县泉林镇）人。《二十四孝》“为亲负米”的典故即出自于他。孔门“十哲”之一，“七十二贤”之一。小孔子九岁，是弟子中侍奉孔子最久者。以政事见称。直率勇武，敢于批评孔子。孔子对他评价很高。2-18

子张学干禄，子曰：“多闻阙疑，慎言其余，则寡尤；多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣。”

A disciple was studying with a view to preferment. Confucius said to him,"Read and learn everything, but suspend your judgment on anything of which you are in doubt; for the rest, be careful in what you say: in that way you will give few occasions for men to criticize what you say. Mix with the world and see everything, but keep away and do not meddle with anything which may bring you into trouble;for the rest, be careful in what you do: in that way you will have few occasions for self-reproach."

"Now if in your conversation you give few occasions for men to criticise you, and in your conduct you have few occasions for self-reproach, you cannot help getting preferment, even if you would."

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