単亜語/論語/学而: Difference between revisions

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! width="40%" | 単亜語  
! width="40%" | 単亜語  
! width="30%" | 文言  
! width="30%" | 文言  
| 英語
| 英語 韓国語
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| 孔子 言 「学習物与常時之練習物 是喜悦耶? 有遠方由来之朋友事 是快楽耶? 人等不知但不怒事 是君子耶?」 <br />
| 孔子 言 「学習物与常時之練習物 是喜悦耶? 有遠方由来之朋友事 是快楽耶? 人等不知但不怒事 是君子耶?」 <br />
콩지 언 "학십묻티런십묻 서히엳여? 유온팡윳래티붕윳지 서쾌락여? 닌둥볻쥐단볻노지 서군지여?
콩지 언 "학십묻티런십묻 서히엳여? 유온팡윳래티붕윳지 서쾌락여? 닌둥볻쥐단볻노지 서군지여?
| 子曰：「學而時習之，不亦說乎？有朋自遠方来，不亦楽乎？人不知而不慍，不亦君子乎？」
| 1. 子曰：「學而時習之，不亦說乎？有朋自遠方来，不亦楽乎？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? 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?"
| 배우고 때로 익히면, 또한 기쁘지 아니 한가
벗이 있어 멀리서 찾아오면 또한 즐겁지 아니하겠는가
남이 나를 알아주지 아니하여도 노여워하지 아니하면
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| 有子(阿) 言 「其人 有孝弟 猶好 違犯 長上似? 鮮少也!
| 有子(阿) 言 「某人 有孝弟 猶好 侵犯長上事似! 鮮少也! 不好 侵犯長上事 而 好 作乱離事似!  未在也!  君子 服務 大本。  創立大本之時於 道 出生。 孝弟也! 其事 是 仁徳之大本似!」
| 유지 언 기닌 유햣더 윳핫 위밤 장샹사?
<br /> 유지 언 "못닌 유햣더 윳핫 위밤장샹지사! 션솟야!  볻핫 위밤장샹지 니 핫 작란레지사!  뮈재야!  군지 북무 대본.  창립대본티시오 닷 춛상.  햣더야!  기지 서 닌둑티대본사!"
| 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！」
| 2. 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！」
| 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?"
| 有子께서 말씀하셨다. 그 爲人이 孝道하고 恭敬하면서도 윗사람을 侵犯하기를 좋아하는 자는 드물 것이니, 윗사람을 侵犯하기를 좋아하지 아니하면서도 亂離 일으키기를 좋아하는 자는 있지 아니하다. 君子는 根本에 힘을 쓰는 것이니, 根本이 서면 도가 생기는 것이다. 孝道와 恭敬이라는 것은 이에 어짊의 根本이다."
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| 孔子 言 「 <br />
| 孔子 言 「 <br />
콩지 언
콩지 언
| 子曰：「巧言令色，鮮矣仁！」
| 3. 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 said, "Fine words and an insinuating appearance are seldom associated with true virtue."
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| 4. 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; whether, in intercourse with friends, I may have been not sincere; whether I may have not mastered and practiced the instructions of my teacher."
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| 5. 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; economy in expenditure, and love for men; and the employment of the people at the proper seasons."
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| 6. 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. 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."
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| 7. 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; 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."
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| 8 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."
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| 9 曾子曰：「慎終追遠，民德歸厚矣。」
| 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."
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| 10 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, 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?"
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| 11 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."
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| 12 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 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."
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| 13 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."
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| 14 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."
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| 15 子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂1，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。」
| 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."
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| 16. 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."
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