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湖中清荷觅清和

水清莲花。青春十八。

 
 
 

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《论语》相关英文翻译  

2011-02-23 21:12:51|  分类: 文治武功 |  标签: |举报 |字号 订阅

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英文翻译论语中的一句
惠而不费,劳而不怨,欲而不贪,泰而不骄,威而不猛
Do favor without much cost, work hard without any complaint, have desire without being greedy, enjoy peace without being proud, have authority without being cruel.
小楷论语     Regular small script Analects  半部论语知天下   The half department Analects knows world
有朋自远方来,不亦乐乎;   Is it not delightful to have friends coming from distant quarters?  四海之内皆兄弟也;   All Men Are Brothers.  己所不欲,勿施于人;   What you do not want done to yourself, do not do to others.  德不孤,必有邻;   Virtue is not left to stand alone. He who practices it will have neighbors.  礼之用,和为贵。  The most valuable use of the rites is to achieve harmony.
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?”     The Master said,To learn and at due times to repeat what one has learnt, 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 other, is that not after all what is expected of a gentleman?     (二)子曰:”吾十有五而志乎学,三十而立,四十而不惑,五十而知天命,六十耳顺,七十而从心所欲不逾矩.”     The master ssaid, At fifteen I set my heart upon learning. At thirty, I planted my feet firm upon the ground. At forty, I no longer suffered fromperplexities. 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 destred no longer overstepped the boundaries of right.       (三)子曰:”贤哉回也!一箪食,一瓢饮,在了;陋巷,人不堪其忧,回也不改其乐.贤哉回也!”   The master said,Incomparable indeed was hui!A hardful of rice to eat,a gourdful of water to drink,living in a mean steer-others would have found it unendurably depressing.but to Hui's cheerfulness it made no difference at all. Incomparable indeed was Hui!       论语英文版CONFUCIAN ANALECTS   <P>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."</P>   『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</P>   愠,不亦君子乎?”</P>   『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,</P>   未之有也。君子务本,本立而道生。孝弟也者,其为仁之本与!”</P>   『⒈3』子曰:“巧言令色,鲜矣仁!”</P>   『⒈4』曾子曰:“吾日三省吾身——为人谋而不忠乎?于朋友交而不信乎?传不</P>   习乎?”</P>   『⒈5』子曰:“道千乘之国,敬事而信,节用而爱人,使民以时。”</P>   『⒈6』子曰:“弟子,入则孝,出则弟,谨而信,凡爱众,而亲仁。行有余力,</P>   则以学文。”</P>   『⒈7』子夏曰:“贤贤易色;事父母,能竭其力;事君,能致其身;于朋友交,</P>   言而有信。虽曰未学,吾必谓之学矣。”</P>   『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</P>   勿惮改。”</P>   『⒈9』曾子曰:“慎终,追远,民德归厚矣。”</P>   『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?</P>   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</P>   ?”</P>   『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</P>   。”</P>   『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</P>   ,知和而和,不以礼节之,亦不可行也。”</P>   『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,</P>   亦可宗也。”</P>   『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,</P>   可谓好学也已。”</P>   『⒈15』子贡曰:“贫而无谄,富而无骄,何如?”子曰:“可也;未若贫而乐</P>   ,富而好礼者也。”</P>   子贡曰:“诗云:‘如切如磋,如琢如磨’,其斯之谓与?”子曰:“赐也,</P>   始可与言诗已矣,告诸往而知来者。”</P>   『⒈16』子曰:“不患人之不己之,患不知人也。”</P>   
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