2024年3月5日发(作者：)

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

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 set my heart upon

thirty, I planted my feet firm upon the forty, I no longer

suffered from 2) fifty, I knew what were the

3)biddings of sixty, I heard them with 4)docile

seventy, I could follow the 5)dictates of my own heart;for what I

desired no longer overstepped the boundaries of right.”

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

would have found it 8)unendurably depressing, but

to Hui’s cheerfulness it made no difference at arable

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

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

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？”

『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。”

『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 Chinese term chün-tzu

which originally means “Son of a Prince”--thus, someone from

the the Analects, Confucius imbues the term with a

special sometimes used strictly in its original

sense, it also refers to a person who has made significant

progress in the Way(Tao)of self-cultivation, by practicing

Righteousness, by loving treatment of parents, respect for elders,

honesty with friends, 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 character of the Superior Man, in contrast to

the sage, is being taught as a tangible model for all in the here

and although many descriptions of the requirements

for chün-tzu status seem quite out of our reach, there are many

passages where Confucius labels a contemporary, or one of his

disciples a “Superior Man,” intending a , the

categorization is not so might 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 used

colloquially to refer to a “really good person.” 1:2 Yu Tzu said:

“There are few who have developed themselves filially and

fraternally who enjoy offending their who do not

enjoy offending superiors are never Superior

Man concerns himself with the the

fundamentals are established, the proper way(tao)

not filial piety and obedience to elders fundamental to the

enactment of jen?” [Comment] The Chinese term jen has been

translated into English as “humanity,” “benevolence,”

“goodness,” “Perfect Goodness,” is a difficult concept

to translate because it doesn't really refer to any specific type of

virtue or positive endowment, but refers to an inner capacity

possessed by all human beings to do good, as human beings

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 the Chinese “essence-function” perception, jen can be understood as the essence of

all kinds of manifestations of virtuosity: wisdom, filial piety,

reverence, courtesy, love, sincerity, etc., all of which are aspects,

or functions of h 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 seldom considered a person of jen.” 1:4

Tseng Tzu said: “Each day I examine myself 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 should use

them according to the seasons.”

[Comment] “Usage of the people according to the seasons”

is extremely important in an agriculture-based society, where

planting, cultivating, or harvesting a certain crop during a certain

few-day period can be the Spring and Autumn and

Warring States periods in China, selfish and aggressive warlords

frequently pulled farmers off their land at important farming

times, to use them for public works projects, or have them fight

in the ruler's personal wars.1:6 Confucius said: “A young man

should serve his parents at home and be respectful to elders

outside his should be earnest and truthful, loving all,

but become intimate with doing this, if he has energy

to spare, he can study literature and the arts.” [Comment] In the

above-mentioned essence-function view, the development of

one's proper relationship with one's parents and others around

her/him is fundamental in after these things are taken

care of is it proper to go off and play at whatever one likes--even

if this “play” involves the serious study of some art form.1:7

Tzu Hsia said: “If you can treat the worthy as worthy without

strain, exert your utmost in serving your parents, devote your

whole self in serving your prince, and be honest in speech when

dealing with your even if someone says you are not

learned(hsüeh), I would say that you are definitely learned.”

[Comment] In the Confucian tradition, learning(hsüeh)is more

than intellectual, academic study, or the accumulation of

facts(although this aspect is included).It is the process of

manifesting one's jen by developing-oneself in self-reflection

through the various types of human relationships.1:8 Confucius

said: “If the Superior Man is not 'heavy,' then he will not inspire

awe in he is not learned, then he will not be on firm

takes loyalty and good faith to be of primary

importance, and has no friends who are not of

equal(moral) he makes a mistake, he doesn't

hesitate to correct it.” [Comment] The Superior Man still makes

difference between him and other people is that he

rectifies his errors as soon as he becomes aware of them.1:9

Tseng Tzu said: “When they are careful(about their parents)to

the end and continue in reverence after(their parents)are long

gone, the virtue of the people will return to its natural depth.”

1:10 Tzu Ch'in asked Tzu Kung: “When our

teacher(Confucius)arrives in any country, he invariably finds out

everything about its he seek this information?

Or is it given to him?” Tzu Kung said, “Our teacher gets it by

being cordial, upright, courteous, temperate and

way of getting information is quite different from that of other

men.”

1:11 Confucius said: “When your father is alive, observe his

your father is dead observe his former , for

three years you do not change from the ways of your father, you

can be called a 'real son(hsiao).'” [Comment] In terms of the

development of the character of the human being, the most

fundamental practice is that of “filial piety,” the English

translation of the Chinese hsiao, which means to love, respect

and take care of one's ius believed that if people

cultivated this innate tendency well, all other natural forms of

human goodness would be positively affected by it.1:12 Yu Tzu

said: “In the actual practice of propriety, flexibility is

is what the ancient kings did so well--both the

greater and the lesser used you should be aware: If

you understand flexibility and use it, but don't structure yourself

with propriety, things won't go well.” [Comment] Propriety is the

English rendition of the Chinese is a word that also has a

wide spectrum of meaning in Classical Chinese thought, and is

difficult to translate by a single most basic meaning is

that of “ritual” or “ceremony,” referring to all sorts of rituals

that permeated early East Asian most significant of

course, would be wedding ceremonies and there

were also various agricultural rituals, coming-of-age rituals,

coronations, ius was an expert on the proper handling

of all sorts of term li however, has, in the Analects, a

much broader meaning than ritual, since it can also refer to the

many smaller “ritualized” behavior patterns involved in day-to-day human would include proper speech and

body language according to status, age, sex--thus, “manners.”

In this sense, li means any action proper, or appropriate to the

instance, in the modern context, I might go up and

slap my friend on the I certainly wouldn't to that to my

professor, or to a student in my class whom I don't know very

the Analects, li, as a general category, is clearly defined in

a relationship with jen, where jen is the inner, substantial

goodness of the human being, and li is the functioning of jen in

the manifest is to say, li is Righteousness, filial piety,

fraternal respect, familial affection, etc.1:13 Tzu Yu said: “When

your own trustworthiness is close to Righteousness, your words

can be your show of respect is according to

propriety, you will be far from shame and you have

genuine affection within your family, you can become an

ancestor.” [Comment] Righteousness with a capital “R” is my

rendering of the Chinese i, which has also commonly been

translated as gh not quite as essential a

concept as jen, it is a strongly internalized human

attuned to Righteousness allows people to do the proper thing

in the proper situation, to give each person, place and thing its

proper due.1:14 Confucius said: “When the Superior Man eats

he does not try to stuff himself;at rest he does not seek perfect

comfort;he is diligent in his work and careful in avails

himself to people of the Tao and thereby corrects is

the kind of person of whom you can say, 'he loves learning.'”

1:15 Tzu Kung asked: “What do you think of a poor man who

doesn't grovel or a rich man who isn't proud?” Confucius said,

“They are good, but not as good as a poor man who is satisfied

and a rich man who loves propriety.” Tzu Kung said, “The Book

of Odes says: Like cutting and filing, Grinding and polishing This

simile for the process of self-perfection is found often in

Confucian this what you are talking about?” Confucius

said, “Ah, now I can begin to discuss the Book of Odes with Tz'u.I

give him a hint and he gets the whole point.” 1:16 Confucius

said: “I am not bothered by the fact that I am unknown.I am

bothered when I do not know others.”

第二篇：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

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 set my heart upon

thirty, I planted my feet firm upon the forty, I no longer

suffered from 2) fifty, I knew what were the

3)biddings of sixty, I heard them with 4)docile

seventy, I could follow the 5)dictates of my own heart;for what I

desired no longer overstepped the boundaries of right.”

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

would have found it 8)unendurably depressing, but

to Hui’s cheerfulness it made no difference at arable

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

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

8、unendurably [5Qnin5djuErEbli] ad.难忍受地，不可容忍地

第三篇：孔子语录《论语》中英文对照

孔子语录《论语》中英文对照

最近电影《孔子》正在热映中，孔子的《论语》我们在学校里已经学过很多，这里我们来一起了解下，《论语》中的句子翻译成英语都是什么样吧。本文的句子主要是求知求学类的。有教无类。

In teaching there should be no distinction of classes.当仁，不让于师。

When it comes to benevolence, one need not give

precedence even to his teacher.学而时习之，不亦说乎？

Is it not pleasant to learn with a constant perseveranceand

application? 温故而知新，可以为师矣。

If a man keeps cherishing his old knowledge, so as

continually to be acquiring new, he may be a teacher of others.学而不思则罔，思而不学则殆。

Learning without thought is labourlost;thought without

learning is perilous.敏而好学，不耻下问。

He was of an active nature and yet fond of learning, and he

was not ashamed to ask and learn of his inferiors.十室之邑，必有忠信，如丘者焉，不如丘之好学也。

In a hamlet of ten families, there may be found one

honourable and sincere as I am, but not so fond of learning.知之者，不如好之者，好之者，不如乐之者。

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.默而识之，学而不厌，诲人不倦，何有于我哉。

The silent treasuring up of knowledge;learning without

satiety;and instructing others without being wearied--which one

of these things belongs to me? 我非生而知之者，好古，敏以求之者也。

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.三人行，必有我师焉。择其善者而从之，其不善者而改之。

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.学如不及，犹恐失之。

Learn as if you could not reach your object, and were always

fearing also lest you should lose it.

第四篇：孔子语录《论语》中英文对照

有教无类。

In teaching there should be no distinction of classes.当仁，不让于师。

When it comes to benevolence, one need not give

precedence even to his teacher.学而时习之，不亦说乎？

Is it not pleasant to learn with a constant perseveranceand

application? 温故而知新，可以为师矣。

If a man keeps cherishing his old knowledge, so as

continually to be acquiring new, he may be a teacher of others.学而不思则罔，思而不学则殆。

Learning without thought is labourlost;thought without

learning is perilous.敏而好学，不耻下问。

He was of an active nature and yet fond of learning, and he

was not ashamed to ask and learn of his inferiors.十室之邑，必有忠信，如丘者焉，不如丘之好学也。

In a hamlet of ten families, there may be found one

honourable and sincere as I am, but not so fond of learning.知之者，不如好之者，好之者，不如乐之者。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.默而识之，学而不厌，诲人不倦，何有于我哉。

The silent treasuring up of knowledge;learning without

satiety;and instructing others without being wearied--which one

of these things belongs to me?

我非生而知之者，好古，敏以求之者也。

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.三人行，必有我师焉。择其善者而从之，其不善者而改之。

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.学如不及，犹恐失之。

Learn as if you could not reach your object, and were always

fearing also lest you should lose it.

第五篇：孔子语录中英文对照

孔子语录中英文对照

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有教无类。In teaching there should be no distinction of

classes.当仁，不让于师。When it comes to benevolence, one

need not give precedence even to his teacher.学而时习之，不亦说乎？ Is it not pleasant to learn with a constant perseverance and

application? 温故而知新，可以为师矣。If a man keeps cherishing

his old knowledge, so as continually to be acquiring new, he may

be a teacher of others.学而不思则罔，思而不学则殆。Learning

without thought is labour lost;thought without learning is

perilous.敏而好学，不耻下问。He was of an active nature and yet

fond of learning, and he was not ashamed to ask and learn of his

inferiors.十室之邑，必有忠信，如丘者焉，不如丘之好学也。In a

hamlet of ten families, there may be found one honourable and

sincere as I am, but not so fond of learning.知之者，不如好之者，

好之者，不如乐之者。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.默而识之，学而不厌，诲人不倦，何有于我哉。The

silent treasuring up of knowledge;learning without satiety;and

instructing others without being wearied--which one of these

things belongs to me? 我非生而知之者，好古，敏以求之者也。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.三人行，必有我师焉。择其善者而从之，其不善者而改之。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.学如不及，犹恐失之。Learn as if you could not reach

your object, and were always fearing also lest you should lose it.