《论语》英译比读1

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？”

 

林戊荪译： 
The Master said, “Is it not a great pleasure to be able to practice frequently what you have learned? Is it not a real delight to have friends come to visit you from afar? Is it not the mark of a man of honor (君子 junzi) to not take offence when others fail to appreciate your worth?” 

华兹生译：
The Master said, Studying, and from time to time going over what you've learned——that's enjoyable, isn't it ? To have a friend come from a long way off——that's a pleasure, isn't it? Others don't understand him, but he doesn't resent it——that's the true gentleman, isn't it?

刘殿爵译：
The Master said, “Is it not a pleasure, having learned something, to try it out at due intervals? Is it not a joy to have friends come from afar? Is it not gentlemanly not to take offence when others fail to appreciate your abilities?”

理雅各译：
The Master said, “Is it not pleasant to learn with a constant perseverance and application? Is it not delightful to have friends coming from distance quarters? Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?”

辜鸿铭译：
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.” 

 陈荣捷译：
Confucius said, “Is it not a pleasure to learn and to repeat or practice from time to time what has been learned? Is it not delightful to have friends coming from afar? Is one not a superior man if he does not feel hurt even though he is not recognized?”

亚瑟·韦利 译:
The Master said, To learn and at due times to repeat what one has learnt, is not after all a pleasure? That friends should come to one from afar, is this 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? 

王福林译:
Confucius said, “Isn't it a pleasure for one to earn and then constantly review and practice 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?” 
庞德 译：

He said: Study with the seasons winging past, is not this pleasant?

To have friends coming in from far quarters, not a delight?

Unruffled by men’s ignoring him, also indicative of high breed.

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？”

 

林戊荪译：
Master Zeng said, “More than once do I examine myself everyday. Have I done my very best to help others? Have I been faithful to my friends? And have I practiced what my master has taught me?”

华兹生译：
Master Zeng said, Each day I examine myself on three matters. In making plans for others, am I being loyal to them? In my dealings with friends, am I being trustworthy? Am I passing on to others what I have not carefully thought about myself?

刘殿爵译：
Teng Tzu said, “Every day I examine myself on three counts. In what I have undertaken on another's behalf, have I failed to do my best? In my dealings with my friends have I failed to be trustworthy in what I say? Have I passed on to others anything that I have not tried out myself?”

理雅各译：
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 instructions of my teacher.'

辜鸿铭译：
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 I profess in my teaching. 

陈荣捷译：
Tseng-Tzu said, “Every day I examine myself on three points: whether in counseling others I have not been loyal; whether in intercourse with my friends I have not been faithful; and whether I have not repeated again and again and practiced the instructions of my teacher.”

亚瑟·韦利 译:

Master Tsêng 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[1] the precepts that have been handed down to me?

王福林译:
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 practiced the teachings of my teacher?” 
庞德 译：
Tseng-tse said: I keep an eye on myself, daily, for three matters: to get to the middle of mind when planning with men; to keep faith with my friends; lest I teach and not practice.

1.6
子曰：＂弟子入则孝，出则悌，谨而信，泛爱众，而亲仁。行有余力，则以学文。＂

林戊荪:

The Master said, “At home, a young man should be filial to his parents. Away from home, he should be respectful to his elders. He should be cautious and be true to his words. He should love his fellowmen and befriend the humane. If he still has energy to spare, let him devote himself to studying wen[2] (文).”
华兹生译：

The Master said, Young people should be filial at home, brotherly with others, circumspect, and trustworthy. Let them act kindly toward the populace in general and befriend those of humane character. If, after that, they have energy left over, let them study the arts.

刘殿爵译：

The Master said, “A young man should be a good son at home and an obedient young abroad, sparing of speech but trustworthy in what he says, and should love the multitude at large but cultivate the friendship of his fellow men. If, after all these activities, he has any energy to spare, let him use it to making himself cultivated. “

理雅各译：

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. “

辜鸿铭译：

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.”

亚瑟·韦利 译:

The Master said, A young man’s duty is to behave well to his parents at home and to his elders abroad, to be cautious in giving promises and punctual in keeping them, to have kindly feelings toward everyone, but seek the intimacy of the God. If, when all that is done, he has any energy to spare, then let him study the polite arts[3].

王福林译:
Confucius said, “The young people, when at home, should be filial to their parents and when away from home, should be respectful to their elders. The young people should be prudent and trustworthy, cherish a deep love for all and be near and dear to the benevolent. If they have energy left after they have well done all these, they should learn The Book of Songs, The Book of History, the proprieties and music.”
庞德 译：

He said: Young men should be filial in the home, and brotherly outside it; careful of what they say, but once said, stick ot it; be agreeable to everyone, but develop friendship (further ) with the real men; if they have any further energy left over, let them devote it to culture.

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。＂

林戊荪:

Zixia said, “When a man values virtue more than good looks, tries his best to serve his parents, is ready to sacrifice his life for his ruler and keeps his promises with his friends, then I say he is well-educated even if he has not had the benefit of being taught.”

华兹生译：

Zixia said, If he treats worthy persons as worthy and is respectful to them, does all in his power to serve his father and mother, gives his best in the service of the ruler, and in dealing with friends is faithful to his word, though some may say he lacks learning, I would surely call him learned!

刘殿爵译：

Zi-xia said, “I would grant that a man is, indeed, schooled who shows deference to men of excellence by putting on the right countenance, who exerts himself to the utmost in the service of his parents and offers his person to the service of his lord, and who, in his dealings with his friends, is trustworthy in what he says even though he be said to be unschooled.”

理雅各译：

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.”

辜鸿铭译：

A disciple of Confucius remarked, “A man who can love worthiness in men as he loves beauty in woman; who in his duties 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.”

亚瑟·韦利 译:

Tsu-hsia said, a man who

Treat his betters as betters,

Wears an air of respect,

Who into serving father and mother

Knows how to put his whole strength,

Who in the service of his prince will lay down his life,

Who in intercourse with friends is true to his word—

Others may say of him that he still lacks education[4], but I for my part should certainly call him an educated man.
王福林译:
Zixia said, “If a person attaches importance to his wife's virtue, not her features, does his utmost in serving his parents, devotes his life to serving his prince and keeps his word in his intercourse with his friends, I must say that he has learned The Book of Songs, The Book of History, the proprieties and music, though other people may say that he has not.”
庞德 译：

Hsia-tze said: Gives weight to real worth and takes beauty lightly [or “amid changing appearances”], puts energy into being useful to his father and mother, and his whole personality into serving his prince; keeps his words with his friends; call him unaccomplished, I say that he is accomplished.

 

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？＂

林戊荪:

Chen Kang asked Zigong, “When our Master goes to another state, he is always able to learn a good deal about how it is governed. Does he go about seeking such information or do people there just give it to him of their own accord?”

Zigong answered, “Our Master gets the information he needs because he is temperate, kind, courteous, restrained and magnanimous. Our Master’s way of gathering information is quite unique, isn’t it?”

华兹生译:

Ziqin questioned Zigong, saying, When the Master goes to a particular state, he is certain to learn about its government. Does he seek such information? Or do others just give it to him?

Zigong said, The Master goes about it by being cordial, forthright, respectful, modest, and deferential. The Master’s way of seeking is different from that of others.

刘殿爵译：

Zi-qin asked Zi-gong, “When the Master arrives in a state, he invariably gets to know about its government. Does he seek this information? Or is it given to him?” Zi-gong said, “The Master gets it through being cordial, well-behaved, respectful, frugal and deferential. The way the Master seeks it is, perhaps, different from the way other men seek it.”

理雅各译：

Tsze-chi’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?”

辜鸿铭译：

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 police 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.”

亚瑟·韦利 译:

Tzu-Ch’in said to Tzu-Kung, When out Master arrives in a fresh country he always manages to find out about its policy. Does he do this by asking questions, or do people tell him of their own accord? Tzu-Kung said, Our Master gets things by being cordial, frank, courteous, temperate, deferential. That is our Master’s way of enquiring—a very different matter, certainly, from the way in which enquiries are generally made.

王福林译:

Ziqin asked Zigong, “When our master comes to any country, he is sure to learn about its state affairs. Does he ask for them or are they given to him?” Zigong said, “Our master is gentle, kind, courteous, temperate and modest. As a result, he gets them without asking. His way of getting them, I guess, must be quite different from that of others?”

庞德 译：

Tze-Chin asked Tze-Kung: When the big man gets to a country he has to hear about its government, does he ask for what’s given him or is it just given?

Tze-Kung said: The big man is easy-going and kindly, respectful in manner, frugal, polite, that’s how he gets it. His mode of going after it differs from other men’s.

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。＂

林戊荪:

Master You said, “So long as a promise is in line with righteousness (义yi), it should be kept. So long as respect conforms with rituals, it will keep humiliation at a distance. It follows that relying on those with whom one has close relationship[5] is dependable.”

华兹生译:

Master You said, What ritual values most is harmony. The Way of the former kings was truly admirable in this respect. But if in matters great and small one proceeds in this manner, the results may not always be satisfactory. You may understand the ideal of harmony and work for it, but if you do not employ ritual to regulate the proceedings, things will not go well.

刘殿爵译：

You Zi said, “Of the things brought about by the rites, harmony is the most valuable. Of the ways of the Former Kings, this is the most beautiful, and is followed alike in matters great and small, yet this will not always work: to aim always at harmony without regulating it by the rites simply because one knows only about harmony will not, in fact, work.”

理雅各译：

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 greatwe 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.”

辜鸿铭译：

A disciple of Confucius remarked, “In the practice of art[6], 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.”

亚瑟·韦利 译:

Master Yu said, In the usage of ritual it is harmony that is prized; the Way of the Former Kings from this[7] got its beauty. Both small matters and great depend upon it. If things go amiss, he who knows the harmony[8] will be able to attune them. But if harmony itself is not modulated by ritual, things will still go amiss.

王福林译:

Youzi said, “the thing to be prized in applying the properties 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 the properties.”

庞德 译：

Yu-tze said: Gentleness (easiness) is to be prized in ceremony, that was the antient kings’ way, that was beautiful and the source of small actions and great.

But it won’t always do. If one knows how to be easy and is, without following the details of ceremony, that won’t do.

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。＂

林戊荪:

The Master said, “The man of honor seeks neither a full belly nor a comfortable house. He is quick in action, but cautious with his words. He corrects his own mistakes by learning from those who know the Way. He can thus be regarded as studious.”

华兹生译:

The Master said, A gentleman when he eat doesn’t try to stuff himself, when he chooses a dwelling is not overly concerned about comfort. He is attentive to affairs, careful of his words, and looks to those who have the Way to correct himself. He’s the kind who can be called a lover of learning.

刘殿爵译：

The Master said, “The gentleman seeks neither a full belly nor a comfortable home. He is quick in action but cautious in speech. He goes to men possessed of the Way to have himself put right. Such a man can be described as eager to learn.”

理雅各译：

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.”

辜鸿铭译：

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

亚瑟·韦利 译:
The Master said, A gentleman who never goes on eating till he is sated, who does not demand comfort in his home, who is diligent in business and caution in speech, who associates with those that possesses the Way and thereby corrects his own faults—such a one way indeed be said to have a taste for learning.
王福林译:

Confucius said, “A superior person doesn't seek rich meals, nor does he seek comfortable dwelling place. he is quick in what he is doing, but prudent in expressing himself. He turns to the virtuous persons for advice in order to ratify himself. Such a person may be said to be fond of learning.”

庞德 译：

He said: A gentleman eats without trying to stuff himself, dwells without seeking (total) quietude, attends to business, associates with decent people so as to adjust his own decencies; he can be said to love study.

 

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。＂

林戊荪:

Zigong asked, “What do you think of one who is poor without being obsequious, wealthy without being arrogant?”

The Master answered, “That is pretty good, but not as good as one who is poor yet cheerful, or one who is wealthy yet observant of regulations and rituals.”

Zigong said, “In the Book of Songs, there are these lines: ‘As bone carved and polished, as jade cut and ground’. Is that what you meant?”

The Master said, “Oh, Zigong! Now I can discuss the Book of Songs with you. You know what is yet to come on the basis of what I have told you.”

华兹生译:

Zigong said, Poor but free of obsequiousness, rich but free of arrogance—how would that do?

The Master said, All right. But not as good as poor but happy in the Way, rich but a lover of rites.

Zigong said, When the Odes says:

As something cut, something filed,

Something ground, something polished?

Is that what it’s talking about?

The Masters said, Si (Zigong), now I can begin to talk to you about the Odes. Someone tells you the first step, and you understand the step that comes after.

刘殿爵译：

Zi-gong said, “Poor without being obsequious, wealthy without being arrogant? What do you think of this saying?”

The Master said, “That will do, but better still ‘Poor yet delighting in the Way, wealthy yet observant of the rite’s’?”

Zi-gong said, “The Odes say, ‘Like bone cut, like horn polished, Like jade carved, like stone ground’ Is not what you have said a case in point?”

The Master said, “Ci, only with a man like you can one discuss the Odes. Tell such a man something and he can see its relevance to what he has not been told.”

理雅各译：

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.”

辜鸿铭译：

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

Musit chisel and must grind.’

“That is what you mean, is it not?”

“My friend,” replied Confucius, ‘now I can begin to speak of poetry to you. I see you understand how to apply the moral.’

亚瑟·韦利 译:
Tzu-Kung said, ‘Poor without cadging, rich without swagger.’ What of that? The Master said, Not bad. But better still, ‘Poor, yet delighting in the Way, rich, yet a student of ritual.’ Tzu-kung said, The saying of the Songs[9],

As thing cut, as thing filed,

As thing chiseled, as thing polished.

Refers, I suppose, to what you have just said? The Master said, Ssu, now I can really begin to talk to you about the Songs, for when I allude to sayings of the past, you see what bearing they have on what was to come after.
王福林译:

Zigong said, “What do you think of the persons who are poor but not flattering, and who are rich but not arrogant?” Confucius replied, “They are good. Nut they are not as good as those who are poor but cheerful and who are rich but love the proprieties.” Zigong said,” It's said in The Book of Songs that 'As you cut ivory and then file it, as you carve jade and then polish it.” Confucius said, “Ci, now I can talk with you about The Book of Songs. I told you one thing in the past, and you deduced from it another thing in the future.”
庞德 译：

Tze-King said: Poor and no flatterer, rich and not high-horsey, what about him?

He said: Not like a fellow who is poor and cheerful, or rich and in love with precise observance.

Tze-King said: It’s in the Odes, “as you cut and then file; carve and then polish.” That’s like what you mean?

Ts’ze here, one can begin to discuss the Odes with him; gave him the beginning and he knew what comes (after it).

 

1.16
子曰：”不患人之不己知，患不知人也。”

林戊荪译：
The Master said, “Do not worry about not being appreciated by others. Rather, worry about your not being able to appreciate them.”
华兹生译：
The Master said, Don't worry about whether other people understand you. Worry about whether you understand other people. 
刘殿爵译：
The Master said, 'It is not the failure of others to appreciate your abilities that should trouble you, but rather your failure to appreciate theirs.'
理雅各译：
The Master said, “I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.”
陈荣捷译：
Confucius said, “[a good man] does not worry about not being known by others but rather worries about not knowing them.”
王福林译:

Confucius said, “I am not worried about others’ not knowing me, but worried about the fact that I don’t know others.”
亚瑟·韦利 译:

The Master said,(The good man) does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs.

辜鸿铭译：

Confucius remarked, “One should not be concerned not to be understood of men; one should be concerned not to understand men.”

庞德 译：

He said: Not worried that men do not know me, but that I do not understand men.

2.1
子曰：＂为政以德，譬如北辰，居其所而众星共之。＂

 

林戊荪:

The Master said, “He who rules the country by virtue can be compared to the Polestar which holds its own with a multitude of stars revolving around it.”

华兹生译：

The Master said, Conduct government in accordance with virtue, and it will be like the North Star standing in its place, with all the other stars paying court to it.

刘殿爵译：

The Master said, “The rule of virtue can be compared to the Pole Star which commands the homage of the multitude of stars simply by remaining in its place”

理雅各译：

The Master said, “He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.”

辜鸿铭译：

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.”

亚瑟·韦利 译:

The Master said, He who rules by moral force (te) is like the pole-star, which remains in its place while all the lesser stars do homage to it.

王福林译:

Confucius said, “He who governs a state by means of virtues may be compared to the Dipper, which stays at its place and many other stars turn around it.”
庞德 译：

Governing by the light of one’s conscience is like the pole star which dwells in its place, and the other stars fulfill their functions respectfully.

2.2 
子曰：＂＜诗＞三百，一言以蔽之，曰'思无邪'。＂

 

林戊荪:

The Master said, “The Book of Songs is made up of three hundred poems. They can be summed up in a single phrase, ‘a pure heart saturated with unadulterated sentiments’.”

华兹生译：

The Master said, The three hundred poems of the Book of Odes may be summed up in a single phrase: Think nothing base.[10]

刘殿爵译：

The Master said, “The Odes are three hundred in number. They can be summed up in one phrase,

Swerving not from the right path.”

理雅各译：

The Master said, “In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence ‘Having no depraved thoughts.’”

辜鸿铭译：

Confucius remarked, “The Book of Ballads, Songs and Psalms[11] contains three hundred pieces. The moral of them all may be summed up in one sentences. ‘Have no evil thoughts,’ “
王福林译:

Confucius said, “In The Book of Songs, there are three hundred poems, the meaning of which can be summed up in one sentence----'Be free from evil thoughts.'“
亚瑟·韦利 译:
The Master said, If out of the three hundred Songs I had to take one phrase to cover all my teaching, I would say 'Let there be no evil in your thoughts.”[12]
庞德 译：

He said: The anthology of 300 poems can be gathered into the one sentence: Have no twisty thoughts.

2.4
子曰：”吾十有五而有志于学，三十而立，四十而不惑，五十知天命，六十而耳顺，七十而从心所欲，不逾矩。” 

林戊荪译：
The Master said, “When I reached 15, I began devoting myself to learning. At 30, I could stand on my own. At 40, my mind was no longer confused. At 50, I knew what Heaven demanded of me. At 60, I was able to distinguish right from wrong in what other people told me. And since 70, I have been able to follow my heart's desire without transgressing the rules.”
华兹生译：
The Master said, At fifteen I set my mind on learning; by thirty I had found my footing; at forty I was free of perplexities; by fifty I understood the will of Heaven; by sixty I learned to give ear to others; by seventy I could follow my heart's desires without overstepping the line.
刘殿爵译：
The Master said, 'At fifteen I set my heart on learning; at thirty I took my stand; at forty I came to be free from doubts; at fifty I understand the Decree of Heaven; at sixty my ear was atuned; at seventy I followed my heart's desire without overstepping the line.'
理雅各译：
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 knew 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.'
陈荣捷译：
Confucius said, “At fifteen my mind was set on learning. At thirty my character had been formed. At forty I had no more perplexities. At fifty I knew the Mandate of Heaven (T'ien Ming). At sixty I was at ease with whatever I heard. At seventy I could follow my heart's desire without transgressing moral principles.”
王福林译:

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.” 
亚瑟·韦利 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 linger overstepped the boundaries of right.
辜鸿铭译：

Confucius remarked, “At fifteen I had made up mu mind to give myself up to serious studies. At thirty I had formed my opinions and judgment. At 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. “

庞德 译：

He said: At fifteen I wanted to learn.

At thirty I had a foundation.

At fifty, knew the orders of heaven.

At sixty, was ready to listen to them.

At seventy, could follow my own heart’s desire without overstepping the T-square.

 

2.11
子曰： ＂温故而知新，可以为师矣。＂

林戊荪译：
The Master said, “He who is able to acquire new ideas while reviewing old knowledge is worthy of being a teacher.”
华兹生译：
The Master said, Be thoroughly versed in the old, and understand the new——then you can be a teacher.
刘殿爵译：
The Master said, 'A man is worth of being a teacher who gets to know what is new by keeping fresh in his mind what he is already familiar with.'
理雅各译：
The Master said, “If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he maybe a teacher of others.”
陈荣捷译：
Confucius said, “A man who reviews the old so as to find out the new is qualified to teach others.”
王福林译:
Confucius said, “He who acquires new knowledge by reviewing what he has already learned Canberra a teacher of others.”
亚瑟·韦利 译:
The Master said, He who by reanimating[13] the Old man gain knowledge of the New is fit to be a teacher.
辜鸿铭译：

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.”

庞德 译：

If a man keep alive what is old and recognize novelty, he can, eventually, teach.

 

2.12

子曰：”君子不器。”

 

林戊荪译：
The Master said, “A man of honor should not be a mere utensil.”
华兹生译：
The Master said, The gentleman is not a utensil.
刘殿爵译：
The Master said, 'The gentleman is no vessel.'
理雅各译：
The Master said, 'The accomplished scholar is not a utensil.' 
陈荣捷译：
Confucius said, “The superior man is not an implement (ch'i).”
辜鸿铭译：
Confucius remarked,” A wise man will not make himself into a mere machine fit only to do one kind of work.”
亚瑟·韦利 译 :
The Master said, A gentleman is not an implement.
王福林译:
Confucius said, “A superior person should not be like a utensil which can be used for Bly one purpose.” 

庞德 译：

The proper man is not a dish.

2.14
子曰：”君子周而不比，小人比而不周。”
林戊荪译：
The Master said, “A man of honor associates with many but does not form a clique; the petty-minded man (小人 xiaoren) does the opposite.”
华兹生译：
The Master said, The gentleman is fair-minded and not partisan. The petty man is partisan and not fair-minded. 
刘殿爵译：
The Master said, 'The gentleman enters into associations but not cliques; the small man enters into cliques but not associations.'
理雅各译：
The Master said, “The superior man is catholic and no partisan. The mean man is a partisan and not catholic.”
陈荣捷译：
Confucius said, “The superior man is broadminded but not partisan; the inferior man is partisan but not broadminded.”

辜鸿铭译：

 Confucius remarked,” A wise man is impartial, not neutral. A fool is neutral but not impartial.”

王福林译:
Confucius said, “A superior person unites with others, and yet has no intention to gang up. A mean person does just the opposite.”
庞德 译：

He said: A proper man is inclusive, not sectary; the small man is sectarian and not inclusive.

2.15
子曰：”学而不思则罔，思而不学则殆。”

林戊荪译：
The Master said, “Learning without reflection will end up in confusion; reflection without learning will end up in peril.”
华兹生译：
The Master said, Learning without thoughts is pointless. Thought without learning is dangerous.
刘殿爵译：
The Master said, 'If one learns from others but does not think, one will be bewildered. If, on the other hand, one thinks but does not learn from others, one will be in peril.'
理雅各译：
The Master said, “Learning without thought is labor lost; thought without learning is perilous.”
陈荣捷译：
Confucius said, “He who learns but does not think is lost; he who thinks but does not learn is in danger.”
王福林译:
Confucius said, “If a person learns without thinking, he will get deceived. If a person thinks without learning, he will get confused.”
亚瑟·韦利 译 :
The Master said, ‘He who learns but does not think, is lost.’ He who thinks but does not learn is in great danger[14].