《论语》英译Translation of Confucius’ The Analects

【译论专题】《论语》的重要地位及其英译本【论语原文选段之一】 学而时习之【论语原文选段之二】 三省吾身【论语原文选段之三】 和为贵【论语原文选段之四】 三十而立【论语原文选段之五】 身正令行【论语原文选段之六】 三人行必有我师【论语原文选段之七】 己所不欲【论语原文选段之八】 富贵、贫贱【论语原文选段之九】 刚、毅、木、讷【论语原文选段之十】 唯仁者能好人【论语原文选段之十一】 杀身成仁【论语原文选段之十二】 仁者乐山【论语原文选段之十三】 礼之本【论语原文选段之十四】 以礼让为国【论语原文选段之十五】 宽、敬、哀【论语原文选段之十六】 君子博学于文【论语原文选段之十七】 入则孝，出则弟【论语原文选段之十八】 父母在，不远游【论语原文选段之十九】 四种忧虑【论语原文选段之二十】 有益、有损之乐【论语原文选段之二十一】 见贤思齐【论语原文选段之二十二】 不患无位【论语原文选段之二十三】 人无远虑，必有近忧【论语原文选段之二十四】 自责与责人【论语原文选段之二十五】 有过应改【论语原文选段之二十六】 松柏后凋【论语原文选段之二十七】 君子重义【论语原文选段之二十八】 君子周而不比【论语原文选段之二十九】 君子和而不同【论语原文选段之三十】 君子坦荡荡【论语原文选段之三十一】 欲速则不达【论语原文选段之三十二】 有教无类【论语原文选段之三十三】 性相近，习相远【论语原文选段之三十四】 学与思【论语原文选段之三十五】 温故知新【论语原文选段之三十六】 匹夫不可夺志【论语原文选段之三十七】 知与不知【论语原文选段之三十八】 讷于言，敏于行【论语原文选段之三十九】 言与行

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【论语原文选段之四十】 人与言【论语原文选段之四十一】 学而不厌，诲人不倦【论语原文选段之四十二】 见义不为，无勇也【译论专题】

《论语》的重要地位及其英译本《论语》是中国传统文化宝库中一颗最绚丽夺目的明珠。早在距今两千四百多年前的春

秋末年和战国初期，这颗明珠即已熠熠发光。《论语》是一部记载孔子及其弟子言论的著作，后来成为儒家的最高经典，也是中国历史上最具权威性的文献典籍。《论语》篇幅不大，仅一万二千字，二十篇，但内容博大精深，且又言简意赅，对中国古代思想和文化产生了巨大的影响。它所包含的思想，久久以来，潜移默化，已经渗透到中国人的血液之中。任何中国人，不论是汉民族，还是少数民族，不论是本土华人，还是移居海外的侨胞，都自觉或不自觉地受着它的影响。自宋朝起，就有“半部《论语》治天下”之说。早在 17世纪，《论语》便开始向欧洲传播，1687 年巴黎已出现《论语》的拉丁文本。在亚洲的儒家文化圈内，《论语》的某些内容成了经济活动的道德规范。因此 《论语》已被译成各种文字。翻译古代经典著作，最大的问题是对原文的理解。孔子时代的古汉语，距现在久远，

况且在这两千多年的时间里，曾出现过不同本子的《论语》，注解在一些地方也存在歧见，这就增加了理解的难度。译者在翻译时必须在可能的解释中作出选择，译文力求忠实于原文，并设法保持原文简练的风格。西方许多汉学家都翻译过《四书》或《论语》。在早期众多英译本中，影响比较大的有英国汉学家詹姆斯·莱格（James Legge）的译本，他本人起的中国名字叫理雅各（1814—1897），他把中国的《四书》、《五经》译成英文，名为 The Chinese Classics, 分 28卷，于 1861 年至 1886 年间出版，我国湖南出版社也于 1992 年出版了理雅各的《汉英四书》（本章评析中简称理译）。 较新的译本有 The Analects of Confucius, 由英国汉学家亚瑟 · 威利（Arthur Waley）翻译，1992 年在纽约出版，我国外语教学与研究出版社也于 1998 年出版了威利的《论语》（简称威译）。还有托马斯·柯立瑞(Thomas Cleary)于 1992年在旧金山出版的 Essential Confucius。美国在 1951 年还出版了著名诗人埃兹拉·庞德（1885—1972）翻译的《论语》(Confucian Analects)。

在国内，早在一百多年前辜鸿铭先生就把《论语》翻译成英文。目前英译本较多，有研究型的，有普及型的，还有语录型的。本文所列举的翻译评析范例出自于以下版本：1.王福林的《论语详注及英译》，世界图书出版公司 1997 年版（简称王译）；2. 赖波、夏玉和翻译的《论语》，华语教学出版社 1994 年版（简称赖译）；3. 潘富恩、温少霞的《论语今译》，齐鲁书社 1993 年版（简称潘译）；4. 丁往道编译的《孔子语录一百则》，中国对外翻译出版公司 1999 年版（简称丁译）。国外英译本以理雅各和威利翻译的《论语》为翻译范例。关于对《论语》的现代汉语注释，国内外译者大多参考宋代朱熹的《四书章句集注》。理

雅各 1843 年起在香港任英华书院院长期间，受中国著名学者王韬的影响较大。威利在翻译中想尽力摆脱朱熹的影响，认为朱熹不是一个真正的学者，仅是一个福音派传教士，他只是用程朱理学来解释孔子，因此，有些强加于人。威利在《论语》英译本的前言中说，他要译出自己的版本，意在让欧洲读者了解《论语》作者们的初衷。因此，我们可以这样说，理雅各和威利两位西方汉学家的译本是带有原创性的译本，富有新意。但并不是说，他们对孔子思想的理解就很到家。由于中西文化的差异，西方译者在理解和表达方面和中国学者之间还有不少差距。中国译者王福林除参考朱熹的集注外，还参阅了钱穆的《论语新解》；赖波以华语教学出版社蔡希勤先生的中文译注为依据；潘富恩等以杨伯峻的《论语译注》（中华书局 1980 年版）为基础，又让吴树平先生重新修订中文注释本，同时兼採理雅各、

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威利和 Leonard A. Lyall 等国外学者的研究成果。丁往道则以杨伯峻先生的《论语译注》（1980 年版）为根据进行翻译。不同版本的翻译目的各不相同，其读者对象也各有所异，因此，都具有一定的特色和长处。本章选了《论语》的一些段落，附以六种不同版本的译文，并列表比较六种译本对关键词的不同处理，以便让读者在对比分析中学习他们的经验，摸索典籍翻译的某些规律。参考文献：[1] 王福林.论语详注及英译.上海:世界图书出版公司，1997[2] 孔子著，Arthur Waley 译. The Analects 论语. 北京：外语教学与研究出版社，1998

[3] 杨伯峻，吴树平今译，潘富恩，温少霞英译. THE ANALECTS OF CONFUCIUS 论语今译. 济南：齐鲁书社，2004

[4] 蔡希勤中文译注，赖波，夏玉和英译. Analects of Confucius 论语. 北京：华语教学出版社，2003

[5] 丁往道编译. 孔子语录一百则. 北京：中国对外翻译出版公司，1999

[6] 郭著章，李庆生. 英汉互译实用教程. 武汉：武汉大学出版社，2003

[7] 崔永禄. 文学翻译佳作对比赏析. 天津：南开大学出版社，2003

【论语原文选段之一】子曰 1：“学而时习之 2，不亦说乎 3？有朋自远方来 4，不亦乐乎 5？人不知而不愠 6，

不亦君子乎 7？”【概述】这是《论语》“学而篇第一”中的首篇。要译好古籍经典，关键的问题是吃透对原文的

理解。文言文中既有实词，又有虚词，还有令人费解的文言句式。翻译工作者的任务是，在正确理解解释原文的基础上，首先要把原文译成浅显的现代汉语，然后再译成英文。此段中的关键词是虚词“而”，实词“时”、“习”、“之”、“说”、“乐”、“人”、“不知”、“不愠”、“君子”等，还有古汉语句式“不亦……乎”。把握了对这些词的理解就抓住了全段的精髓。

本段今译：孔子说：“学了知识并且经常复习，不也是令人愉快的事吗？有志同道合的人从远方来，不也是值得高兴的事吗？别人不了解自己，但自己不恼怒，这不也是君子的风度吗？”

【翻译要点评析】1.“子曰”，“子”是古代人对男子的尊称，常写在姓的后面。这里称孔子为“子”而

讳其名，是孔子的学生对孔子的尊称。直呼孔子为 Confucius 是符合西方传统的，西方对作者一般直呼其名，而不加表示职称、身份等的词语。王译、赖译、丁译用 Confucius 显然是为了点明“子”指的是谁。而威译、潘译为了传达中文的含义，用了 The Master 一词，表示“先师”之意，这就尽可能地保留了原文中的人际关系和文化特征，这样做虽然会使西方读者感到不习惯，但有利于他们了解原文的的内容、风格及原作者的意图。

2.“学而时习之”，“学”：学习。此段中两个“而”都是连词，第一个“而”表递进关系，相当于“并且”and, 第二个“而”表转折关系，相当于“但是”。“时”：经常constantly; at due times; from time to time。“习”：复习，练习 review and practise; repeat。“之”是代词，指学过的知识what one has already learned。

3. “不亦说乎？”“不亦……乎?”是古汉语中一种常用句式，表示委婉的反问语气，相当于“不也是……的吗？”“说”（yue），同“悦”，意即“高兴、快乐”。此句译成Isn’t it a pleasure for one to do …?或 Is it not pleasant to do…?

4. “有朋自远方来”，“有朋”：旧注曰：“同门曰朋。”这里“朋”当指“弟子”解，王福林解作“志同道合的人”。多数译者译作 friends, 王译为 like-minded people, 比 friends

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有更深一层的意义，比较贴近原文。“自远方来”有不同的译法： coming from distant quarters; come to one from afar; coming from faraway places。

5. “不亦乐乎？”“乐”：快乐 delightful; pleasure; a delight; a joy。6. “人不知而不愠”，“人”：别人 others; men。“人不知”中“知”字无宾语，解作

“别人不了解自己”，“不欣赏自己”，译法有 don’t know; take no note of; one’s merits are unrecognized by; fail to appreciate; is not properly understood 。“愠”（yun）：恼怒 feel displeased; discomposure; take offence; feel no discontent。

7. “不亦君子乎？”君子：道德高尚，有修养的人。译法有：a man of complete virtue; a gentleman; a superior person (man)等。a man of complete virtue 译出了“君子”一词的内涵。

【六种不同的译文】1. 理 译：The Master said: “Is it not pleasant to learn with a constant perseverance and

application? Is it not delightful to have friends coming from distant quarters? Is it not a man of complete virtue, who feels no discomposure though men may take no note of him?”

2. 威译：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 others, is that not after all what is expected of a gentleman?

3. 王译：Confucius said: “Isn’t it a pleasure for one to learn and then constantly review and practise what he has already learned? Isn’t it a pleasure for one to have like-minded people coming from faraway places? If others don’t know him, he doesn’t feel displeased. Isn’t it a superior person’s bearing?”

4. 赖译： Confucius said, “Is it not a pleasure after all to practice in due time what one has learnt? Is it not a delight after all to have friends come from afar？Is it not a gentleman after all who will not take offence when others fail to appreciate him?”

5. 潘译：The Master said, “Is it not pleasant to learn and to review constantly what one has learned? Is it not delightful to have friends coming afar? Is he not a superior man, who feels no discontent though others do not know him?”

6. 丁译：Confucius said, “Is it not a pleasure to learn and practise from time to time what is learned? Is it not a joy to see a friend who has come from a faraway place? Is it not gentlemanly to have no resentment when one is not properly understood?”【六种译本对关键词语译法之比较】 译本原文

理 译 威 译 王 译 赖 译 潘 译 丁 译“子” The Master The Master Confucius Confucius The

MasterConfucius

“时习” with a constant perseverance and application

to repeat constantly review and practise

to practise in due time

to review constantly

to practise from time to time

“不亦说乎”

Is it not pleasant

Is that not after all a pleasure

Isn’t it a pleasure

Is it not a pleasure

Is it not pleasant

Is it not a pleasure

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“自远方来”

coming from distant quarters

come to one from afar

coming from faraway places

come from afar

coming afar

has come from a faraway place

“乐” delightful delightful a pleasure a delight delightful a joy

“不知” take no note of

one’s merits are unrecognized

don’t know

fail to appreciate

do not know

is not properly understood

“不愠” feel no discomposure

to remain unsoured

doesn’t feel displeased

will not take offence

feel no discontent

have no resentment

“君子” a man of complete virtue

a gentleman a superior person’s bearing

a gentleman

a superior man

be gentlemanly

【论语原文选段之二】曾子 1曰：“吾日三省吾身 2：为人谋而不忠乎 3？与朋友交而不信乎 4？传不习乎

5？”【概述】这是《论语》“学而篇第一”中的第四篇。本篇中的关键词是“三省”、“谋”、“忠”、

“信”、“传”、“习”。这些都是实词。文言虚词主要有“而”和“乎”，在选段之一的评析中已提到过。历来中外译者争议比较大的，是对“三省”二字的理解，有人认为是“三次”；有人认为是“三个方面”；还有人认为是“再三”、“多次”，笔者认为“再三”比较确切。

本段今译：曾子说：“我每天都再三反身自己：为别人出主意有不真心的情况吗？与朋友交往有不讲信用的情况吗？老师传授的知识复习和练习了吗？”

【翻译要点评析】1. “曾子”：是孔子的学生，姓曾，名参。中国学者一般都译成 Zeng Zi, 外国学者译为

The philosopher Tsang或Master Tseng, 说明其身份。2. “吾日三省吾身”，“吾”：我。“日”：每天。“三”：再三，古汉语中，“三”

和“九”常表示虚数，意即“多次”。丁往道理解为“三次”three times; 理雅各和威利理解为“三个方面” three points; 而王福林、赖波、潘富恩三人则理解为“再三”，“多次”several times; once and again。笔者认为，后三位中国译者的理解比较确切。“省”（xing）：检查；反省 examine。“吾身”：我自己 myself。

3. “为人谋而不忠乎？”，“为人”：替别人 for others。“谋”：出谋策划 give counsels to others，有人译为 transact business; act on behalf of; help; work; do things等，在对“谋”字的理解程度上深浅不等。“而”：本段的两个“而”都是连词。“忠”：忠心，faithful; loyal; conscientious均可。“乎“：此段忠的三个“乎”都是语气词，表示疑问语气，相当于“吗”。

4. “与朋友交而不信乎？”，“交”：交往 intercourse with; get along with; in contacts with。“不信”：不守信用 not sincere; not true to; insincere; not honest。

5. “传不习乎？”，“传”：老师传授的知识 instruction of my teacher; what my teacher taught me。“习”：复习，练习 review and practise。

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【六种不同的译文】1. 理译：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 practised the instruction of my teacher.”

2 .威译：Master Tseng said, Every day I examine myself on these three points: in acting on behalf of others, have I always been loyal to their interests? In intercourse with my friends, have I always been true to my word? Have I failed to repeat the precepts that have been handed down to me?

3. 王译： Zengzi said, “Several times each day I examine myself: Have I been unfaithful in giving counsels to others? Have I been insincere in getting along with my friends? And have I reviewed and practised the teachings of my teacher?”

4. 赖译：Zeng Zi (a disciple of Confucius) said, “Every day I examine myself once and again: Have I tried my utmost to help others? Have I been honest to my friends? Have I diligently reviewed the instructions from the Master?”

5. 潘译：Zeng Zi said, “I daily examine myself for several times: Have I been conscientious in working for others? Have I been sincere in dealing with friends? Have I reviewed what my teacher taught me?”

6. 丁译：Zengzi said, “I examine myself three times daily: Have I been faithful in doing things for others? Have I been trustworthy in contacts with friends? Have I reviewed and practised what my teacher has taught me?”

【六种译本对关键词语译法之比较】 译 本原文

理 译 威 译 王 译 赖 译 潘 译 丁 译“三” three

pointsthree points

several times

once and again

several times three times

“谋” transact business

act on behalf of

give counsels to

help in working for

in doing things for

“忠” faithful Loyal to faithful try my utmost to

conscientious faithful

“交” in intercourse with

in intercourse with

in getting along with

to in dealing with

in contacts with

“信” sincere be true to my word

sincere honest Sincere trustworthy

“传” instruction of my teacher

precepts that have been handed down to me

the teachings of my teacher

the instructions from the Master

what my teacher taught me

What my teacher has taught me

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“习” master and practise

repeat review and practise

diligently review

review review and practise

【论语原文选段之三】有子 1曰：“礼之用 2，和为贵 3。先王之道 4，斯为美 5，小大由之 6。有所不行 7，知和

而和 8，不以礼节之 9，亦不可行也 10。”【概述】这是《论语》“学而篇第一”中的第十二篇。讲礼仪与和谐的关系。“和为贵”是中华民

族数千年以来处理国与国之间、人与人之间关系的一条非常宝贵的行为准则。中华民族是礼仪之邦，“礼”的最早倡导者就是孔子。礼的初义是求神赐福的祭祀活动，随着社会的发展，祭祀规模越来越大，祭祀方式越来越复杂，这种典礼成了古代氏族生活习俗的规范。再后来，礼便成了社会道德规范和行为准则。“礼”规定了上下、尊卑、亲疏、长幼的等级秩序。“礼”体现了群体意志，“按礼行事”就是遵守社会道德的规范，就是“仁”的表现。此篇中，翻译的难点是如何理解四个“之”，两个“为”，以及 “礼”、“和”、“贵”、“斯”、“美”、“有所不行”等关键词。本段今译:有子说：“礼的实行，以达到人们和谐相处为可贵。过去圣王治国之道的好处就在这里，无论大事小事都以和谐为准。但是也有行不通的地方，只知道要和谐，而一味地追求和谐，不用礼来节制，也是行不通的。”

【翻译要点评析】1.“有子”：姓有名若，字子有，人尊称为有子，是孔子的得意门生。中国译者都译为

Youzi或You Zi,而外国译者都译出有子的身份 The Philosopher You 或Master Yu。2. “礼之用”，礼：指社会道德规范和行为准则，对人际关系的各个方面都起到了规范

调节作用。可译为 the proprieties; the rites; the ritual; rules of propriety。“之”：本段中有四个“之”，第一、二个 “之”是虚词——结构助词，相当于“的”，第三、四个“之”是实词，指“和”harmony。“用”：运用，实施, practise ;the usages of; conduct; apply 均可。“礼之用”可译为 in practising the rules of propriety。

3. “和为贵”，“和”：和谐，亦即“和谐的人际关系”。中外大部分译者都译成harmony, 只有理雅各译为 appropriateness, 在理解上有点偏离原意。“为”：此段中有两个“为”，都是动词，意即“是”。“贵”：可贵之处；值得称颂的，be prized, 可用强调句型译“和为贵”It is harmony that is prized。

4. “先王之道”，“先王”：古代帝王，指尧、舜、禹、汤、文王、武王等圣贤君主 the former sage-kings（sage”, 圣贤的），有人译作 the ancient kings, 不如前者确切。“道”：《论语》中“道”有多种意思，这里是指“治国之道”ways to rule one’s country或 handing state affairs。

5. “斯为美”，斯：是代词，相当于“这”，指“和为贵”。“美”：好，有人根据字面意思译为 beautiful; beauty等，不如 excellent; precious; excellent quality 好。

6. “小大由之”，“小大”：大事小事，things small and great; important or unimportant things; great or trivial均可。“由”：依从；根据 follow; according to。“之”：这个原则 this principle。

7. “有所不行”，“所不行”是名词性词组，作“有”的宾语。“有所不行”意即“有行不通的地方”and yet it is not always successful; does not work。

8. “知和而和”，“知和”：只知道要和谐 for the sake of harmony。“而”是连词，表结果，相当于“因而”。可译为 If harmony is sought for its own sake。

7

9. “不亦礼节之”，“以”：介词，相当于“用”。“节”：调节，节制 regulate; modulate。全句译为 without regulating it by proprieties。

10. “亦不可行也”，“亦”：副词，相当于“也”，“不可行”：行不通 it won’t do; does not work。“也”：语气词，表示终结的语气，可不译出。

【六种不同的译文】1. 理译：The philosopher You said, “In practisng the rules of propriety, appropriateness 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 appropriateness should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.”

2. 威译：Master Yu said, In the usages of ritual it is harmony that is prized; the Way of the Former Kings from this got its beauty. Both small matters and great depend upon it. If things go amiss, he who knows the harmony will be able to attune them. But if harmony itself is not modulated by ritual, things will still go amiss.

3. 王译：Youzi said, “The thing to be prized in applying the proprieties is to achieve the harmony among people. Among the ways the ancient kings adopted to rule their countries, this is excellent. They followed this principle in matters small or great. And yet it is not always successful. For instance, it won’t do to achieve the harmony only for the sake of harmony without regulating it by proprieties.”

4. 赖译：You Zi said, “In conducting the rites, seeking harmony is the most valuable principle. It was cherished by the ancient sage kings in handling state affairs. Great or trivial, they did everything according to this principle. If harmony is sought for its own sake without regulating it by the rites, however, the principle will not work.”

5．潘译：You Zi said, “In practising the rules of propriety, it is harmony that is prized. This is what is so precious in the ways of the ancient kings. They followed this principle in things small and great. Yet it is not to be observed in all cases. To know how such harmony should be prized, yet manifest it without regulating it by the rules of propriety, is something which should not be done.”

6. 丁译：Youzi said, “The most valuable use of the rites is to achieve harmony. In harmony lies the most beautiful of the ways of the former sage-kings. Whether they dealt with important or unimportant things, they started from harmony. But there may be places where this principle does not work: pursuing harmony because one knows of it without regulating it with the rites is not feasible.”

【六种译本对关键词语译法之比较】 译本原文

理译 威译 王译 赖译 潘译 丁译“礼之用” Practise rule of

propriety

In the usage

of ritual

Apply the

proprieties

Conduct the

rites

Practise rules

of propriety

Use of the

rites

“和” Appropriate-

ness

harmony To achieve

the harmony

Seeking

harmony

harmony To achieve

harmony

“先王” Ancient kings Former

Kings

Ancient

kings

Ancient sage

kings

Ancient

kings

Former sage-

kings

“美” Excellent Got its excellent The most precious The most

8

quality beauty valuable beautiful

“小大” Things small

and great

Both small

matters and

great

Matters

small or

great

Great or

trivial

Things small

and great

Important or

unimportant

things

“知和” Knowing

appropriateness

Know the

harmony

For the sake

of harmony

For its own

sake

Know

harmony

Because One

knows of it

【论语原文选段之四】子曰：“吾十有五而志于学 1，三十而立 2，四十而不惑 3，五十而知天命 4，六十而耳

顺 5，七十而从心所欲 6，不逾矩 7。”【概述】

这是《论语》“为政篇第二”中的第四篇。本篇概括了孔子一生不断追求“仁”所达到的各种境界。中外思想家能象孔子这样简明扼要地总结毕生历程者，似甚罕见。后人常用此指人生的各个阶段。本篇翻译的难点是如何正确理解“而立”、“不惑”、“知天命”、“耳顺”、“从心所欲，不逾矩”等关键词。一百多年前辜鸿铭先生把“天命”译作 the truth in religion (宗教的真谛)，这种译法的实际效果等于把孔子当作宗教师祖向国外介绍，似乎不符合原意。本段今译：孔子说：“我十五岁立志学习；三十岁立身处世站稳了脚跟；四十岁时明白各种事理而不迷惑；五十岁时懂得天命；六十岁时对别人的话能辨别是非曲直；七十岁时能随心所欲而不越出规矩。”

【翻译要点评析】1.“吾十有五而志于学”，“有”是连词，加在整数和零数之间。可不译出，“十有

五”意即十五岁。“而”：此段中的六个“而”都是连词，表示时间 at。“志”：立志。“于”：是介词，相当于“在……方面”。“志于学”set my mind on learning; made up my mind to study。

2. “三十而立”，对于“立”，有两种理解，王福林认为孔子的本意是“立于礼”，即“一切按礼办事”故译成 acted on the proprieties。而其他中外译者都理解为“在社会上立身出世站稳了脚跟”，故有译文 stood firm; planted my feet firm upon the ground; have been well established等。在当代中国人心目中对“而立之年”的理解都与后者相同。

3. “四十而不惑”，“不惑”：明白各种事理而不迷惑 was no longer perplexed; have understood many things and have no longer been confused; had no doubts。王福林先生则从孔子的“仁礼观”出发，认为“不惑”就是“不惑于仁”，亦即能辨明仁与不仁 could make clear distinction between benevolence (仁慈，善行) and non-benevolence (不仁)。

4. “五十而知天命”，王福林认为“天命”是客观必然性，是指道德修养中的一种很高的境界，把“知天命”译为 I came to know the existence of the heavenly principles。赖波认为，“知天命”就是“知道上天赋予自己的使命 I have known my heaven-sent duty。其他的译者则把“天命”译作 the decree of Heaven; the will of Heaven等。

5. “六十而而顺”，“而顺”：对别人的话能辨别是非曲直 have been able to distinguish right and wrong on other people’s words 。王福林则 译 为 the heavenly principles were not offensive to my ears。

6. “七十而从心所欲”，“从”：跟从，依从。“所欲”：是“所字短语”，意即“想要的事物”。“从心所欲”意即“心里怎么想就怎么做 could do whatever I wished; could follow what my heart desired。

7. “不逾矩”，“逾”：逾越 go beyond; overstep。“矩”：规矩 norms; rules; what was

9

right。王福林解释为“天命的范围”the heavenly principles。美国诗人庞德则把“矩”译成 T-square（丁字尺），很形象，但不符合实际，因为孔子时代还没有发明丁字尺。

【六种不同的译文】1. 理译：The Master said: “At fifteen, I had my mind bent on learning. At thirty, I stood

firm. At forty, I had no doubts. At fifty, I know the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right.”

2. 威译：The Master said, At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer suffered from perplexities. 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 desired no longer overstepped the boundaries of right.

3. 王译：Confucius said: “At fifteen I set my mind on learning. At thirty I acted on the proprieties. At forty I could make a clear distinction between benevolence and non-benevolence. At fifty I came to know the existence of the heavenly principles. At sixty, the heavenly principles were not offensive to my ears. At seventy I could do whatever I wished to without going beyond the heavenly principles.”

4. 赖译：Confucius said: “Since the age of 15, I have devoted myself to learning; since 30, I have been well established; since 40, I have understood many things and have no longer been confused; since 50, I have known my heaven-sent duty; since 60, I have been able to distinguish right and wrong on other people’s words; and since 70, I have been able to do what I intend freely without breaking the rules.”

5. 潘译：The Master said, “At fifteen I set my heart on learning. At thirty I could stand firm. At forty I had no doubts. At fifty I knew the Decree of Heaven. At sixty I was already obedient (to this decree). At seventy I could follow the desire of my mind without overstepping the boundaries (of what is right).”

6. 丁译：Confucius said, “At fifteen I made up my mind to study; at thirty I was established; at forty I was no longer perplexed; at fifty I understood the will of Heaven; at sixty I listened to everything without feeling unhappy; at seventy I followed all my desires and none of them was against the norms.”

【六种译本对关键词译法之比较】 译本原文

理译 威译 王译 赖译 潘译 丁译“ 而立”

Stood firm Plant feet firm upon ground

Acted on proprieties

Have been well established

Could stand firm

Was established

“不惑” Had no doubts

No longer

suffered

from

perplexities

Make a clear

distinction

between

benevolence and

non-benevolence

Understand

many things

and have no

longer been

confused

Had no doubts

Was no longer perplexed

“天命” Decrees of Heaven

What were the bidding of Heaven

Existence of heavenly principles

My heaven-sent duty

The Decree of Heaven

The will of Heaven

10

“耳顺” My ear was an

obedient organ

for the reception

of truth

Heard them with docile ear

Heavenly

principles were

not offensive to

my ears

Be able to

distinguish

right and

wrong

Was already

obedient (to

this decree)

Listened to

everything

without feeling

unhappy

“ 不 逾矩”

Without

transgressing

What was

right

No longer

overstepped

Boundaries

of right

Without going

beyond the

heavenly

principles

Without breaking the rules

Without overstepping boundaries

None of them was against the norms

【论语原文选段之五】子曰：“其身正 1，不令而行 2；其身不正，虽令不从 3。”【概述】这是《论语》“子路篇第十三”中的第六篇。这一篇内容简明扼要，广为流传，深入人

心。孔子主张用仁德对百姓进行教化。要教化百姓，君子必须以身作则。本篇中关于“其”的理解，大部分译者认为，这是指统治者，治国者，一般都译作 a ruler, 有一些人则译作 a man, 似乎与“令”字不相符合，因为一个普通人发的命令是无足轻重的。

【翻译要点评析】1. “其身正”，“其”：是代词，相当于“他的”，指“治国者”、“统治者”。大多

译者都译为 a ruler,有的译为 a prince。丁往道译为 a man, 这种译法似乎与“令”字不相符合，因为一个普通人是不可能发号施令的，即使发了号令，也是无足轻重的。译成 a man 与孔子的原意不符。“身”：一种理解是“本人”himself, 另一种理解是“本身的行为”personal conduct ,这种译法也有一定的道理。“正”：正派，正直, 译成 upright 要比 correct 更好些。“其身正”译作 When the ruler himself is upright。

2. “不令而行”，“不令”：不发命令 without the issuing of orders 或 without giving orders。“行”：意指跟着统治者走，服从统治者的命令 people will follow him；有人则理解为“政府照样有效地运作 his government is effective。笔者认为，前者较符合原意。

3. “虽令不从”，“从”：服从 follow或 obey。“令”：大部分译者用 orders, 只有赖译用 injunctions （禁令，指令），此词要比 order 更加严厉一些。“虽令不从”一般译为 Even though he gives orders, they will not be obeyed。

【六种不同的译文】1. 理译：The Master said, “When a prince’s personal conduct is correct, his government is

effective without the issuing of orders. If his personal conduct is not correct, he may issue orders, but they will not be followed.”

2. 威译：The Master said, If the ruler himself is upright all will go well even though he does not give orders. But if he himself is not upright, even though he gives orders, they will not be obeyed.

3. 王译：Confucius said, “When the ruler himself is upright, the people will follow him without his issuing orders. When the ruler is not upright, the people will not obey his orders even

11

if he has issued them.”4. 赖译：Confucius said, “If the ruler acts properly, the common people will obey him

without being ordered to; if the ruler does not act properly, the common people will not obey him even after repeated injunctions.”

5. 潘译：The Master said, “When a ruler’s personal conduct is correct, his government is effective without giving orders. If his personal conduct is not correct, even he may give orders, but they will not be followed.”

6. 丁译：Confucius said, “A man who is upright is obeyed even if he gives no orders; a man who is not upright is not obeyed even if he gives orders.”

【六种译本对关键词译法之比较】 译本原文

理 译 威 译 王 译 赖 译 潘 译 丁 译 “其身”

A prince’s personal conduct

The ruler himself

The ruler himself

The ruler acts

A ruler’s personal conduct

A man

“正” correct upright upright properly correct upright

“令”

Issue orders

Give orders Issue orders

Be ordered to; repeated injunctions

Give orders Give orders

“行” His government is effective

All will go well

The people will follow him

The common will obey him

His government is effective

Is obeyed

“不从” They will not be followed

They will not be obeyed

The people will not obey his orders

common people will not obey him

They will not be followed

Is not obeyed

【论语原文选段之六】子曰：“三人行 1，必有我师焉 2。择其善者而从之 3，其不善者而改之 4。”【概述】这是《论语》“述而篇第七”中的第二十一篇。此篇表明，孔子谦虚好学，不放过任何

机会向别人学习。本篇中的关键词是“师”、“择”、“善者”、“从之”、“改之”。在对原文的理解上，一般不会有大的出入。只是在对“善者”的诠释上稍有深浅之分，有人理解为“优点”merits; 有人理解为“善的品德”、“长处”good qualities，本质上没有大的区别。

本段今译：孔子说：“三个人同行，其中便一定有值得我学习的人。我选取他的优点而学习，用他的那些缺点而反躬自问，如果自己有同样的缺点就改正。”

【翻译要点评析】1. “三人行”：三人同行；三人在一起走路 walk along with two others; three are walking

together。也有人理解为“几个人在一起走路”walking in the company of other men。12

2. “必有我师焉”，“师”：老师 teacher。“焉”：是兼词，相当于“于之”，意即“在那里”，即“他们”。全句理解为“其中一定有我值得学习的人”。有人译为 I am sure to find teachers among them; 有人译为 I can always be certain of learning from those I am with。

3. “择其善者而从之”，“择”：选择；选取：找出来 select; pick out; find out。“善者”：优点；长处；善的品德 good qualities; merits。“而”：此篇中的两个“而”都是连词，所连接的后一部分（“从之”和“改之”），是前一部分（“择其善者”和“择其不善者”）的目的，相当于“以便”。“从”：学习；效仿 follow; learn from; for imitation。“之”：此篇中的两个“之”都是代词，第一个“之”指“善者”，第二个“之”指“不善者”。全句译为 I will find out their merits so as to follow them. 或 I will select their good qualities and follow them。

4. “其不善者而改之”，“不善者”：缺点，有人译为 bad qualities或 faults,与 good qualities 相对应；有人译为 demerits或 shortcomings,与 merits 相对应。“改”：改正；避免。译法有 correct, overcome 和 avoid，笔者认为 avoid较好。全句译作 I’ll select their demerits so as to avoid them。

【六种不同的译文】1. 理译：The Master said, “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.”2. 威译：The Master said, Even when walking in a party of no more than three I can always

be certain of learning from those I am with. There will be good qualities that I can select for imitation and bad ones that will teach me what requires correction in myself.

3. 王译：Confucius said, “When I walk together with two others, they can surely serve as my teachers. I’ll find out their merits so as to follow them and their demerits so as to avoid them.”

4. 赖译：Confucius said, “When walking in the company of other men, there must be one I can learn something from. I shall pick out his merits to follow and his shortcomings for reference to overcome my own.”

5. 潘译：The Master said, “When three are walking together, I am sure to find teachers among them. I will select their good qualities and follow them, their bad qualities and avoid them.”

6. 丁译：Confucius said, “Whenever I walk with two other men, I can always find teachers in them. I can lean from their good qualities, and correct those faults in me which are like theirs.”

【六种译本对关键词译法之比较】 译本原文

理译

威译

王译

赖译

潘译

丁译

“三人行” Walk along with two others

Walking in a party of no more than three

Walk together with two others

Walking in the company of other men

Three are walking together

Walk with two other men

“师” Teachers Learning from those I am with

teachers One I can learn something from

teachers teachers

“择” select select Find out Pick out S elect find

13

“善者” Good qualities

Good qualities

Merits Merits Good qualities

Good qualities

“从” Follow For imitation

Follow Follow Follow Learn from

“不善者” Bad qualities

Bad qualities

Demerits shortcomings Bad qualities

faults

“改” Avoid Requires correction

Avoid Overcome Avoid Correct

（从选段七开始选自丁往道编译的《孔子语录一百则》.中国对外翻译出版公司，1999）【原文选段之七】 己所不欲

子曰：“出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。”【今译】

孔子说： “每次出门做事就好像要去接待贵宾，在使用民众的劳力时就好像是承担大的祭祀。自己不想要得事物，不要强加给别人。无论是在邦国中做事，或是在家中闲居，都没有什么怨恨。”【参考译文】

Confucius said，“When you go out of your home, behave as is you were meeting important guests; when you are using the common people’s labor, behave as if you were conducting a solemn sacrificial ceremony. Do not impose on others what you do not desire yourself. Bear no grudge against the state where you work; have no feeling of dissatisfaction when you stay at home.”

【原文选段之八】 富贵、贫贱子曰： “富与贵是人之所欲也；不以其道得之，不处也。贫与贱是人之所恶也，不以

其道，得之不去也。”【今译】

孔子说： “富裕和显贵是人人向往的，但不用正当的方法得到，不能接受。贫穷与卑贱是人人厌恶的，但不用正当的方法，有了也不能摆脱。”【参考译文】

Confucius said ， “Wealth and high position are desired by all men, but if they are not gained in the right way, they should not be accepted. Poverty and low position are hated by all men, but if they cannot be rid if in the right way, they should not be given up.”

【原文选段之九】 刚、毅、木、讷 子曰：“刚、毅、木、讷近仁。”【今译】

孔子说： “刚强、坚定、质朴、寡言这四种品格接近仁德。”【参考译文】

Confucius said， “Being firm, resolute, simple and reticent is close to being humane.”

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【原文选段之十】 唯仁者能好人子曰：“唯仁者能好人，能恶人。”

【今译】孔子说： “只有仁人才能真正地喜欢人，厌恶人。”

【参考译文】Confucius said， “Only the humane can love others and hate others.”

【原文选段之十一】 杀身成仁子曰：“志士仁人，无求生以害仁，有杀身以成仁。”

【今译】孔子说： “有志之士和仁人不会因为贪生怕死而损害仁德，只会牺牲自己来实行仁

德。”【参考译文】

Confucius said， “A man with lofty ideals or humane man never gives up humanity to save his life, but may sacrifice his life to achieve humanity.”

【原文选段之十二】 仁者乐山子曰：“知者乐水，仁者乐山；知者动，仁者静；知者乐，仁者寿。”

【今译】孔子说： “聪明人喜欢水，仁者喜欢山；聪明人爱动，仁者爱静；聪明人快乐，仁者

长寿。 ”【参考译文】

Confucius said， “The wise enjoy water, the humane enjoy mountains. The wise are active, the humane are quiet. The wise are happy; the humane live long lives. ”

【原文选段之十三】 礼之本林放问礼之本。子曰：“大哉问！礼与其奢也宁俭；丧与其易也宁戚。”

【今译】林放问礼的根本道理。孔子说：“你问了一个重大的问题!就礼仪而言，与其奢侈，不

如节俭；就丧礼而言，与其大办，不如哀恸。”【参考译文】

Lin Fang asked about the essence of the rites. Confucius said, “A very significant question! The rites should be performed in a frugal way rather than in an extravagant way. Funerals should be held with grief rather than with pomposity.”

【原文选段之十四】 以礼让为国子曰：“能以礼让为国乎？何有？不能以礼让为国乎，如礼何？”

【今译】孔子说： “能够以礼让来治理国家吗？那有什么困难呢？如果不以礼让来治理国家，

礼有什么用呢？”【参考译文】

Confucius said， “What difficulties would there be if a state was governed with the rites and decorum? What use would the rites have if a state was not governed with the rites and

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decorum?”

【原文选段之十五】 宽、敬、哀子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”

【今译】孔子说： “居于上位而不宽宏大量，行礼时不恭敬认真，遇到丧事而不悲哀，这种人

还有什么可以观察的呢?”【参考译文】

Confucius said， “What is there for me to observe of a man if he is not broad-minded when he is in high position, not reverent when he is performing the rites, and not sad when he is in mourning?”

【原文选段之十六】 君子博学于文子曰：“君子博学于文，约之于礼，亦可以弗畔矣夫。”

【今译】孔子说： “君子广泛地学习经典，用礼来约束自己，就不会背离大道了。”

【参考译文】Confucius said， “A gentleman who studies the classics extensively and restrains himself

with the rites will not depart from the Way. ”

【原文选段之十七】 入则孝，出则弟子曰：“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。”

【今译】孔子说： “年轻人在家应孝顺父母，出门应尊敬兄长，言行应谨慎，可以信赖，广泛

地爱护大众，并亲近有仁德的人。这些做到之后还有余力，就应当去学习文献。”【参考译文】

Confucius said， “Young people should be filial to their parents at home and respectful to their brothers when they are with them. They should be serious and trustworthy, love the populace extensively and be close to those who are humane. When all this is done and there is time for other things, they should use it for the study of the classics.”

【原文选段之十八】 父母在，不远游子曰：“父母在，不远游，游必有方。”

【今译】孔子说： “父母在世时，不到远处去。如必须出门，应该有一定的方向。”

【参考译文】Confucius said， “While one’s parents are alive, one should not travel to distant places. If it

is necessary to travel, there should be a definite direction.”

【原文选段之十九】 四种忧虑子曰：“德之不修，学之不讲。闻义不能徒，不善不能改，是吾忧也。”

【今译】孔子说： “品德不修养，学问不讲习，知道义而不能跟从，知道有缺点而不能改正。

这些都是我的忧虑。”16

【参考译文】Confucius said，“Neglect of moral cultivation, neglect of learning and practicing what has

been learned, failure to follow what is right, and failure to correct what is wrong—these are my worries.”

【原文选段之二十】 有益、有损之乐子曰：“益有三乐，损有三乐。乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐

佚游，乐宴乐，损矣。”【今译】

孔子说：“三种快乐有益，三种快乐有害。以得到礼乐的节制为快乐，以称道别人的长处为快乐，以交了不少贤明的朋友为快乐，是有益的。以骄纵为快乐，以游荡无度为快乐，以沉溺饮食为快乐，是有害的。”【参考译文】

Confucius said ，“ Three kinds of pleasure are beneficial, and three kinds pleasure are harmful. The pleasure of being regulated by the rites and music, the pleasure of praising other men’s goodness, and the pleasure of having many virtuous friends are beneficial. The pleasure of being conceited, the pleasure of unrestrained wanderings, and the pleasure of indulging in eating and drinking are harmful.”

【原文选段之二十一】 见贤思齐子曰：“见贤思齐焉，见不贤而内自省也。”

【今译】孔子说：“看见贤人，应该想向他看齐；看见不贤的人，应该自己反省。”

【参考译文】Confucius said，“When one sees a virtuous man, one should think of exerting oneself to be

like him; when one sees someone who is not virtuous, one should examine onself.”

【原文选段之二十二】 不患无位子曰：“不患无位，患所以立。不患莫己知，求为可知也。”

【今译】孔子说：“不要忧虑没有职位，应该忧虑有没有任职的德和才。不要怕没有人知道自

己，而是要取得可以使别人知道自己的德和才。”【参考译文】

Confucius said，“One should worry not about having no official position, but about having no proper qualifications. One should not seek to be known to others, but seek to acquire the qualities worthy of being known.”

【原文选段之二十三】 人无远虑，必有近忧子曰：“人无远虑，必有近忧。”

【今译】孔子说：“人没有长远的考虑，就一定会有眼前的忧虑。”

【参考译文】Confucius said，“He who does not think of the future is certain to have immediate worries.”

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【原文选段之二十四】 自责与责人子曰：“躬自厚而薄责于人，责远怨矣。”

【今译】孔子说：“多责备自己，少怪罪别人，就可以远离怨恨了。”

【参考译文】Confucius said ，“One can keep hatred and grievance away by putting more blame on

oneself and less on others for any fault.”

【原文选段之二十五】 有过应改子曰：“过而不改，是谓过矣。”

【今译】孔子说：“有了过错而不改正，那就是真正的过错了。”

【参考译文】Confucius said，“A fault that is not amended is a real fault.”

【原文选段之二十六】 松柏后凋子曰：“岁寒，然后知松柏之后凋也。”

【今译】孔子说：“在寒冷的冬季人们才知道松树是最后落叶的。”

【参考译文】Confucius said，“Only in cold winter does one know that the pine and the cypress are the

last to shed their leaves.”

【原文选段之二十七】 君子重义子曰：“君子喻于义，小人喻于利。”

【今译】孔子说：“君子懂得义，小人只懂得利。”

【参考译文】Confucius said，“The gentleman knows what is right; the mean person keeps his mind only

on gains.”

【原文选段之二十八】 君子周而不比子曰：“君子周而不比，小人比而不周。”

【今译】孔子说：“君子与人团结而不与人勾结，小人比而不周。”

【参考译文】Confucius said，“The gentleman unites and does not plot with others; the mean man plots

and does not unite with others.”

【原文选段之二十九】 君子和而不同子曰：“君子和而不同，小人同而不和。”

【今译】孔子说：“君子求和谐而不求同一，小人同而不和。”

【参考译文】18

Confucius said ，“The gentleman aims at harmony, and not at uniformity. The mean man aims at uniformity, and not at harmony.”

【原文选段之三十】 君子坦荡荡子曰：“君子坦荡荡，小人长戚戚。”

【今译】孔子说：“君子心胸开阔，和悦坦然；小人总是局促不安，忧心忡忡。”

【参考译文】Confucius said，“The gentleman is open and at ease; the mean man is full of worries and

anxieties.”

【原文选段之三十一】 欲速则不达子曰：“无欲速，无见小利。欲速则不达，见小利则大事不成。”

【今译】孔子说：“不要求快，不要图小利。求快反而不能达到目的；图小利就办不成大事。”

【参考译文】Confucius said，“Do not want to do things quickly, and do not seek petty gains. You cannot

reach your goal if you want to be quick, and you cannot accomplish great things if you seek petty gains.”

【原文选段之三十二】 有教无类子曰：“有教无类。”

【今译】孔子说：“人人都该受教育，不应该有区别。”

【参考译文】Confucius said，“There should be education for everyone without distinction.”

【原文选段之三十三】 性相近，习相远子曰：“性相近也，习相远也。”

【今译】孔子说：“人的天性是相近的，但学习和实践的不同使人有明显的差别。”

【参考译文】Confucius said，“By nature men are similar to one another, but learning and practice make

them different.”

【原文选段之三十四】 学与思子曰：“学而不思则罔，思而不学则殆。”

【今译】孔子说：“只学习，不思考，就会感到迷惘；只思考，不学习，就会有危险。”

【参考译文】Confucius said，“He who learns without thinking will be bewildered; he who thinks without

learning will be in danger.”

【原文选段之三十五】 温故知新19

子曰：“温故而知新，可以为师矣。”【今译】

孔子说：“能够在温习旧知识时得到新的认识和见解，就可以做老师了。”【参考译文】

Confucius said，“He can be a teacher who finds what is new in reviewing what is old.”

【原文选段之三十六】 匹夫不可夺志子曰：“三军可夺帅也，匹夫不可夺志。”

【今译】孔子说：“军队可以丧失主帅，一个人可丧失志气。”

【参考译文】Confucius said，“Any army may be deprived of its commanding officer, yet a man cannot be

deprived of his will.”

【原文选段之三十七】 知与不知子曰：“由，诲女知之乎？知之为知之，不知为不知，是知也。”

【今译】孔子说：“由，教给你什么是知吧。知道就是知道，不知道就是不知道。这就是知的意

思。”【参考译文】

Confucius said ，“You, shall I teach you what it is to know? You know something if you know it, and you do not know something if you do not. That is what to know means.”

【原文选段之三十八】 讷于言，敏于行子曰：“君子讷于言而敏于行。”

【今译】孔子说：“君子想说话迟钝些，而行动敏捷些。”

【参考译文】Confucius said，“The gentleman wishes to be slow in speech but quick in action.”

【原文选段之三十九】 言与行子曰：“君子耻其言而过其行。”

【今译】孔子说：“君子认为说得多做的少是可耻的。”

【参考译文】Confucius said，“The gentleman considers it a shame to talk more than he does.”

【原文选段之四十】 人与言子曰：“君子不以言举人，不以人废言。”

【今译】孔子说：“君子不因为一个人话说得好九就推荐他，也不因为一个人有缺点而不理会他

说得话。”【参考译文】

Confucius said，“The gentleman does not recommend a man because of what he says, nor

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does he ignore what a man says because of his personality.”

【原文选段之四十一】 学而不厌，诲人不倦子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？”

【今译】孔子说：“默记在心里，学习从不厌烦，教导别人不感到疲倦，对我有什么难处呢？”

【参考译文】Confucius said ，“ To commit knowledge to memory quietly, to study tirelessly, and to

enlighten others indefatigably — these are not difficult for me.”

【原文选段之四十二】 见义不为，无勇也子曰：“见义不为，无勇也。”

【今译】孔子说：“见到合乎正义的事而不敢挺身去做，是怯懦的表现。”

【参考译文】Confucius said，“It is cowardice not to dare to defend righteousness when it is endangered.”

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