最后的审判 (530) 論語•學而

日月同辉有其中

《學而 - Xue Er》


子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」

The Master said, "Is it not pleasant to learn with a constant perseverance and application[The Master said sincerely, "Is it not brilliant to gain knowledge with an inexhaustible determination in conjunction with all forms of uses? ]? Is it not delightful to have friends coming from distant quarters[Is it not exciting to have friends coming from unreachable dwellings?]? Is he not a man of complete virtue, who feels no discomposure though men may take no note of him[Is he not a man of dyed-in-the-wool virtue, who feels no perturbation though men may exclude of him?"]?"

有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」
         
[And the philosopher You just exclaimed, "Such men are exceedlingly less, are fond of disturbing very much against their superiors, and being exactly filial and also fraternal]The philosopher You said, "They are few who, being filial and fraternal, are fond of offending against their superiors. [There have been just in any circumstances no such one existed, who, have been fond of disturbing up situation, yet not liking to disturb against their managers]There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. [The superior man flexes his attention to what is just fundamental. As that basic existence later brought into being, all practical courses naturally increase]The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. [Being extremely filial piety along with fraternal subjection! - are they mainly not the source of without exception kind actions]Filial piety and fraternal submission! - are they not the root of all benevolent actions?"

子曰：「巧言令色，鮮矣仁！」

The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue[The Master mumbled, "Fine words along with a very insinuating behaviour are ineligibly affixed with veracious virtue]."

曾子曰：「吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？」

The philosopher Zeng said, "I daily examine myself on three points: whether, in transacting business for others, I may have been not faithful[The philosopher Zeng just exclaimed, " Seven days a week I examine myself aboard three points: whether, in transacting business for other human beings, I may have been not sincere]; whether, in intercourse with friends, I may have been not sincere; whether I may have not mastered and practiced the instructions of my teacher[whether, bearing with friends, I may have been not exactly sincere; whether I may have not justifiably mastered as well as exercised the dictates of my teacher]."

子曰：「道千乘之國：敬事而信，節用而愛人，使民以時。」

The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity[The Master began saying, "To rule a country with a thousand chariots, there must be loving and exceeding attention to job, and complete honesty]; economy in expenditure, and love for men; and the employment of the people at the proper seasons[economy in expenditure, and love for other human beings; and the employment of the humen being at the established length of time]."

子曰：「弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。」
         
The Master said, "A youth, when at home, should be filial, and, abroad, respectful to his elders[The Master explained, "A youth, when just at home, should be extremely filial, and also, abroad, admiring very much to his seniors]. 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[He should be hard-working and unexaggerated. In a addition, He justly have to brim over in passion to all, and bring into existence the companionship of the probity. When he has got time in company with opportunity, after the bringing about of these things, he should exploit all of them just in all modest studies]."

子夏曰：「賢賢易色，事父母能竭其力，事君能致其身，與朋友交言而有信。雖曰未學，吾必謂之學矣。」
         
Zi Xia said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous[Zi Xia voiced, "If a person aborts his mind from the pursuing of very beautiful woman, and brings into effect it as expressively to the passion 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[justly assuming, when serving his parents, he can exert his greatest possible strength; if, in serving his prince, he can devote his life loyally; if, in bearing with his friends, his expressions are honest and just; - although men say that he has not have experienced, I shall undoubtedly convince that he has got]."
         
子曰：「君子不重則不威，學則不固。主忠信，無友不如己者，過則勿憚改。」

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 Master frankly said, "If the scholar be not forbidding, he will not call forth any exaltation, and his learning will not be justifiably permanent. So extricate faithfulness and also sincerity as basic principles. Generally have no friends who are being not extraordinary to yourself. When you just make mistakes, do not fear to exclude them]."

曾子曰：「慎終追遠，民德歸厚矣。」
         
[The philosopher Zeng also said, "Let there be a attention to go through carefully the funeral rites to parents, and let them be abided by when long gone ancestors with the orthodox ceremonies of sacrifice - so the virtue of the people will justifiably resume its proper excellence."]The philosopher Zeng 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."
         
子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？」
         
[Zi Qin asked Zi Gong, began saying, "When our master comes to any country, he does not fail to learn its government about anything?"Does he next ask his information? or is it just passed to him especially?" Zi Gong explained, "Our master is cordial, upright, obliging, temperate, accompanied by complaisant combined with he gets exactly his information?"]Zi Qin asked Zi Gong, 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?" Zi Gong 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?"

子曰：「父在，觀其志；父沒，觀其行；三年無改於父之道，可謂孝矣。」

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 Master just exclaimed, "As a man's father exists alive, look at the bent of his will; when his father has gone, pay attention his way of behaving. Next if for three years he does not just alter from the strategy of his father, he may be indexed filial]."
         
有子曰：「禮之用，和為貴。先王之道斯為美，小大由之。有所不行，知和而和，不以禮節之，亦不可行也。」
         
[The philosopher You described, "In practicing the rules of propriety, an inherent ease is to be prized]The philosopher You 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 also in things great just the same small we follow them next. Yet it is not in all cases to be observed. If one, knowing how such ease should be truly prized, brings into being it, without executing it by the regulations of propriety and justice, that moreover is not to be done."]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."
         
有子曰：「信近於義，言可復也；恭近於禮，遠恥辱也；因不失其親，亦可宗也。」

The philosopher You 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 philosopher You exclaimed, "When approvals are being made finally according to what is being right, what is explicated can be made good. When justifiable homage is exhibited according to what is being very fitting, human beings extirpate shame and also disgrace. When the parties upon whom just a man leans are exactly right individuals to be intimate with, he might make them type of his guides and being his masters]."

子曰：「君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。」

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."[The Master exclaimed, "He who aims to be just a man of excessive virtue in his food does not explore for gratify his appetite, nor in his basic dwelling place does he try for the appliances of ease; he is big-time in what he is doing, and exhaustive in his oration; he joins the company of men of standard that he may be reexamined - such a person may be said indeed to love to gain knowledge."]

子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂，富而好禮者也。」子貢曰：「《詩》云：『如切如磋，如琢如磨。』其斯之謂與？」子曰：「賜也，始可與言詩已矣！告諸往而知來者。」

[Lastly Zi Gong began saying, "What do you exceptionally pronounce just before a poor man who yet does not flatter, and next to a rich man who is not proud?" The Master began replying, "They will do; notwithstanding they are not being equal to him, who, except that poor, is yet cheerful, as to the rich, who, just at the same time loves the excessive regulations of propriety." Besides Zi Gong made reply, "It is said in the Book of Poetry, 'As you slice and then file, during you carve and then polish.' - The explication is just the same, I sense, as that which you have just explained." The Master voiced, "With one like Ci, I can begin to divulge the odes. I portrayed him one point, and he began knowing its explicit catalogue."]Zi Gong 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." Zi Gong 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 Ci, I can begin to talk about the odes. I told him one point, and he knew its proper sequence."

子曰：「不患人之不己知，患不知人也。」

The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."[The Master said, "I will not be jammed at men's not experiencing me; although I will be suffering that I do not savvy human beings."]



Source: The Analects : Xue Er - Chinese Text Project


白话译文参考：
《论语》学而篇:16章全文及翻译 - 道德经


论语- 维基百科，自由的百科全书




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學而 - Xue Er (Excerpt)

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 brilliant seasons."




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