翻译刘向《说苑.辨物》 说苑 辨物 翻译 扁鹊过赵王，王太子暴疾而死，鹊造宫门曰：“...
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扁鹊路过赵国，赵太子得了疾病突然死亡。扁鹊到宫门前问：“听说国内有丧事，该不会是突发的急病啊？”一个喜欢医学的中庶子（官员）回答说：是这样的，王太子突发重病死了。”扁鹊说：“进去告诉赵王（这里应该是“入言”吧），郑国医生秦越郡人扁鹊能救活太子。”中庶子诘问扁鹊说：“我听说上古的名医叫苗父，他行医的时候把菅草编成席子（铺在地上），用草编成狗，面向北面念咒语，仅仅数十句咒语，被搀扶而来的，被抬着来的，都痊愈和以往一样。你的医术能像这样吗？”扁鹊回答道“不能。”又问：“我听说中古的名医叫俞柎，他治病的时候按着病人的后脑和脊骨，把肓莫捆上，熏灼九窍而使经络安定，让死人复活，因此称为俞柎，你的医术能像这样吗？”回答：“不能。”中庶子说：“你的医术就这样而已，好比用苇管看天，用锥子插在地上，所要了解的东西很大，但见到的却很少（这里应该还有一句“所刺者巨，所中者少”）。凭你的医术，难道足够去吓小孩子吗？”扁鹊说：“不对，固然有在暗处投出（东西）击中蛟头、闭着眼来分辨黑白的事情。（但）太子的病，说是死了，我认为不是这样，进去诊断一下，太子的大腿应该还是温热的，（如果）耳朵里有噍噍像呼啸一样的声音的话，都是可以治好的。”中庶子进去禀告赵王，赵王光着脚趋身而出说：“先生亲自远道而来拜访寡人，幸好有先生，我儿子能够蒙受天地恩德长大成人，如果没有先生，那么犬子只能够用尸身去填沟壑了。”话没说完，泪水已经打湿了衣袖。扁鹊于是为太子诊断，先用有光泽的鳖熬成汤，磨砺针石，插入三阳穴和五输穴，子容捣药，子明吹耳，阳仪反神，子越扶着身体，子游按摩。太子终于醒了过来。天下人得知这件事，都说扁鹊能让死人复活.扁鹊说：我并不能使死去的人再活过来，只是能让那些能够治愈的人活命，那些死去的人还是不能用药物使他们复活的。悲哀的是，暴君治理国家的弊病，却不是用药物可以医治的啊。扁鹊过赵，太子急症死了，鹊到大门口问：听说国里突然有丧事，是吗？一个喜欢医学的干部说：是，刚挂。扁鹊说，不才秦越人，郑国护照，能救太子。这个干部表示怀疑：我听说很久以前有个苗父的上古医生，铺个凉席，扎个草狗，有疾求医，北朝念十句咒语即可搞定，你行吗。鹊曰NO,干部继续打击：中古的名医俞柎。。。太麻烦了，以后再翻，8
子曰：“弟子入则孝，出则弟”
Confucius said， “Young people should be filial to their parents at home and respectful to their brothers when they are with them. ”
”谨而信，泛爱众，而亲仁。“
”They should be serious and trustworthy, love the populace extensively and be close to those who are humane. “
行有余力，则以学文。”
“When all this is done and there is time for other things, they should use it for the study of the classics.”
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《论语》选段翻译(中英文对照)
子曰：“志士仁人，无求生以害仁，有杀身以成仁。”
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.”
子曰：“知者乐水，仁者乐山；知者动，仁者静；知者乐，仁者寿。”
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. ”
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。”
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.”
子曰：“不患无位，患所以立。
Confucius said，“One should worry not about having no official position, but about having no proper qualifications. “
“不患莫己知，求为可知也。"
”One should not seek to be known to others, but seek to acquire the qualities worthy of being known.”
子曰：“人无远虑，必有近忧。”
Confucius said，“He who does not think of the future is certain to have immediate worries.”
子曰：“躬自厚而薄责于人，责远怨矣。”
Confucius said，“One can keep hatred and grievance away by putting more blame on oneself and less on others for any fault.”
子曰：“过而不改，是谓过矣。”
Confucius said，“A fault that is not amended is a real fault.”
子曰：“能以礼让为国乎？何有？不能以礼让为国乎，如礼何？”
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 decorum?”
子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”
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?”
子曰：“君子博学于文，约之于礼，亦可以弗畔矣夫。”
Confucius said， “A gentleman who studies the classics extensively and restrains himself with the rites will not depart from the Way. ”
子曰：“弟子入则孝，出则弟”
Confucius said， “Young people should be filial to their parents at home and respectful to their brothers when they are with them. ”
”谨而信，泛爱众，而亲仁。“
”They should be serious and trustworthy, love the populace extensively and be close to those who are humane. “
行有余力，则以学文。”
“When all this is done and there is time for other things, they should use it for the study of the classics.”
子曰：“父母在，不远游，游必有方。”
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.”
子曰：“岁寒，然后知松柏之后凋也。”
Confucius said，“Only in cold winter does one know that the pine and the cypress are the last to shed their leaves.”
子曰：“君子喻于义，小人喻于利。”
Confucius said，“The gentleman knows what is right; the mean person keeps his mind only on gains."
子曰：“君子周而不比，小人比而不周。”
Confucius said，“The gentleman unites and does not plot with others; the mean man plots and does not unite with others.”
子曰：“君子和而不同，小人同而不和。”
Confucius said，“The gentleman aims at harmony, and not at uniformity. The mean man aims at uniformity, and not at harmony.”
子曰：“德之不修，学之不讲。闻义不能徒，不善不能改，是吾忧也。”
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.”
子曰：“益有三乐，损有三乐。"
Confucius said，“Three kinds of pleasure are beneficial, and three kinds pleasure are harmful. “
乐节礼乐，乐道人之善，乐多贤友，益矣。
”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. “
"乐骄乐，乐佚游，乐宴乐，损矣。”
"The pleasure of being conceited, the pleasure of unrestrained wanderings, and the pleasure of indulging in eating and drinking are harmful.”
子曰：“见贤思齐焉，见不贤而内自省也。”
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.”
子曰：“学而时习之，不亦说乎？
The Master said, To learn and at due times to repeat what one has learnt, is that not after all a pleasure?
有朋自远方来，不亦乐乎？
That friends should come to one from afar, is this not after all delightful?
人不知而不愠，不亦君子乎？”
To remain unsoured even though one’s merits are unrecognized by others, is that not after all what is expected of a gentleman?
曾子曰：“吾日三省吾身：
Master Tseng said, Every day I examine myself on these three points:
为人谋而不忠乎？
in acting on behalf of others, have I always been loyal to their interests?
与朋友交而不信乎？
In intercourse with my friends, have I always been true to my word?
传不习乎？”
Have I failed to repeat the precepts that have been handed down to me?
有子曰：“礼之用，和为贵。先王之道，斯为美，小大由之。
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.
有所不行，知和而和，不以礼节之，亦不可行也。“
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.
子曰：“吾十有五而志于学，三十而立，四十而不惑，
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.
五十而知天命，六十而耳顺，
At fifty, I knew what were the biddings of Heaven. At sixty, I heard them with docile ear.
七十而从心所欲，不逾矩。”
At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right.”
子曰：“其身正，不令而行；其身不正，虽令不从。”
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.”
子曰：“三人行，必有我师焉。
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.
择其善者而从之，其不善者而改之。”
There will be good qualities that I can select for imitation and bad ones that will teach me what requires correction in myself.”
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”（《论语 学而第一》）。孔子这句话中表达了儒家传统对人的道德从家庭伦理到社会伦理的一个发生过程。这是儒家伦理的一个基本的理论链条。从家庭伦理到社会伦理如何可能？本文拟就这一过程的特征及其在精神上的可能性作一新的探讨。
一般认为，“孝悌”是一种具体的道德德目和道德情感培养的基本方法，由“孝悌”而培养和粹取道德情感的基本方面和心理基础推之于人伦关系。“孝悌也者，其为仁之本与？君子务本，本立而道生”。就道德社会关系中基本道德情感的培养需要从“孝悌”提升出来而言，它是道德根“本”，但是，在天人关系下对上天及于人的“生生”之爱和“民胞物与”的宗教性层面的道德感情，乃是儒家更为深层和可以超越血亲关系而“谨而信，泛爱众而亲仁”乃至爱自然的道德价值来源。不是因为你的父母兄弟就是所有人的父母兄弟所以我们要“泛爱众”并在普通民众之间建立信任关系和仁义道德，而是因为人乃天地所生，我们任何人都是上天的子民，“四海之内皆兄弟”（《论语 颜渊第十二》），天下百姓是一家。人性乃是天命之于人不可“伤天害理”的价值存在，从而产生“同心同德”的道德情感。人对上天或天地之为人的精神父母所存在的宗教性敬畏感情及其同为天生子民的人类同胞之爱，与自己在自然血亲关系中作为家庭伦理纵向道德关系的“孝”和横向道德关系的“悌”，在基本道德情感上同构。宗教性道德情感，既从我们每个人自然血亲伦理关系中“孝悌”培养出来的道德情感获得心理基础，又超越了自然血亲关系，而使儒家道德精神面向一个众生的世界，并产生“谨而信，泛爱众”和“民胞物与”的普遍性的人类道德价值立场和情感。这是儒家天下大同思想及其天下主义理想的精神来源。
可见，从“入则孝，出则悌”到“谨而信，泛爱众而亲仁 ”，会经历一个从家庭自然血亲伦理关系到超越自然血亲的普通社会伦理关系的重大变化。这一变化背后的精神过程，是在由“孝悌”培养出来的基础道德情感的心理品质和道德能力之上，经历从自然血亲关系中的父母子女和兄弟姐妹关系的道德情感，到天人精神关系下人与天（或天地）作为精神上纵向的父母子女关系和横向的“四海之内皆兄弟”的宗教性伦理关系的精神超越过程。也就是说，从家庭自然血亲伦理的“孝悌”，到普通社会伦理关系中人与人之间的“谨而信，泛爱众而亲仁 ”，儒家传统同样具有外在超越的文化特征。维系儒家传统社会的是“人皆上天子民”，从而使社会关系中人与人之间在“四海之内皆兄弟”及其“泛爱众”的道德情感联系下“称兄道弟”并具有“谨而信”的社会信任关系。儒家传统下人“居天下之广居，立天下之正位，行天下之大道”（《孟子》）的天下主义立场和“有理走遍天下”的信念与这种精神超越和社会结构的文化具有深刻的内在关系。“弟子入则孝，出则悌，谨而信，泛爱众而亲仁”，这个伦理链条是在仁的基础道德情感的推扩和在精神上天下主义的超越过程中成为可能的
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