horizontal rule

闂備焦鐪归崺鍕垂閾忣偆浠氶梻浣告啞濞叉﹢宕曢幎钘夌厺闁哄啫鐗嗛崡鎶芥煟閹邦剙鎮佺紒鎲嬬稻娣囧﹪鎮欓鍕ㄥ亾濠靛牏涓嶉柡宥庣仜濞戙垺鏅搁柨鐕傛嫹

闂備焦鐪归崺鍕垂娴兼潙绠烘繝濠傜墕閺嬩線鏌曢崼婵囧櫝闁哄鐗犻弻锟犲炊閳轰椒鎴锋繛鏉戝悑閸旀瑩寮婚妸銉㈡闁惧浚鍋勯锟�

闂備浇顕у锕傤敋閺嶃劎顩叉繝闈涚墛閸忔粓鏌ㄩ悤鍌涘

濠电姵顔栭崰妤勬懌闂佹悶鍔屾晶搴♀槈閻㈢ǹ閱囬柡鍥╁仧椤ρ囨⒑鐠恒劌娅愰柟鍑ゆ嫹

闂傚倷鑳舵灙婵炲瓨宀稿畷婊冣枎韫囷絽娈梺鍛婂姂閸斿寮搁弽顓熺叆闁绘洖鍊圭€氾拷

闂傚倷绀侀幉锟犳嚌妤e啯鍋嬮柛娑卞灡椤洘銇勯弮鍥棄妞ゆ洖宕湁闁挎繂顦藉Λ鎴︽煟閻旀椿娼愮紒缁樼⊕瀵板嫬鈽夊▎蹇d紦

婵犵數鍋為幐鍐参涢崹顕呮富闁圭儤姊荤粻鏃堟煟閺冨倸甯剁紒鐘劦閺屽秷顧侀柛鎾寸懇椤㈡岸濡烽妷搴㈡瀹曟﹢鏁愰崱顓犵濠电姷鏁搁崑娑⒙ㄩ埀顒勬煙閸戙倖瀚�

闂傚倷绀侀幉锟犲蓟閵娾晛鐤柟绋垮閸欏繘鏌嶉崫鍕櫣閻熸瑱绠撻弻娑㈩敃閿濆洨鐣洪梺绋匡龚妞村摜鎹㈠☉娆忕窞婵炴垶鐟ラ锟�

The Family and Medical Leave Act

闂傚倷绀侀幉锛勬暜濡ゅ懎鍨傞柛鎾茬劍閸忔粓鏌ㄩ悤鍌涘

闂傚倷绀侀幉锛勬暜濡ゅ懎鍨傜€规洖娲╂慨鎶芥煏婵炑冨閻濈増绻濋姀锝嗙【閻庡灚甯″畷顖滀沪閸撗咁啎婵犮垼鍩栫粙鎺斺偓姘炬嫹

Incoterms

闂備浇顕уù鐑藉极閹间礁绠犻柟鎯у殺閸ヮ剚鍤掗柕鍫濇椤忔悂姊洪崨濠勨槈闁挎洏鍎甸敐鐐测堪閸曨厾顔曟繝銏e煐缁嬫帞鈧熬鎷�

闂佽娴烽崑锝夊磹濞戞ǚ鏋嶉柨婵嗩槹閸嬨倖鎱ㄥ鍡楀幋闁哄鐗犻弻銊╂偆閸屾稑顏�

闂傚倷娴囬~澶娽缚濞嗘挻鍊舵繝闈涙4閼板潡鎮楀☉娆嬬細妞も晞灏欓幉姝岀疀濞戣鲸鏅i梺褰掓?閻掞箓宕戦悩缁樼厱闁斥晛鍟炵紓姘舵煏閸☆厽瀚�

闂傚倷娴囬崑鎰版偤閺冨牆鍨傚ù鍏兼綑缁犲湱鎲歌箛鏇炲灊濠电姵纰嶉弲顒勬煕閺囥劌澧柍褜鍓涢崑鐐垫崲濞戞瑥绶炴繛鎴炵懃椤忥拷

闂傚倷绀侀幗婊堝窗鎼粹垾娑㈠籍閸屾粎鐣堕梺缁樻煥閸氬鎮¢敐澶嬬厵妞ゆ牜鍋涙禍浼存煛閳ь剟鎳為妷褏顔曟繝銏e煐缁嬫帞鈧熬鎷�

闂備浇宕垫慨鏉懨洪敐鍥╃焼濞撴埃鍋撶€规洖鎼オ浼村礃閿濆棛浜欓梻浣芥硶閸o箓骞忛敓锟�

......

闂傚倷绀侀幖顐⒚洪敃鈧玻鍨枎閹惧秴娲畷褰掝敊鐟欏嫮浜欓梻浣告惈濞层劑宕戦悢绋款嚤闁跨噦鎷�

闂傚倷鑳舵灙缂佺粯顨呴埢宥夊即閵忕姵鐎梺缁樺姇閹碱偆绮堥崒娑栦簻闁硅揪绲剧涵鍫曟煠缁嬭法绉洪柡灞剧☉閳诲氦绠涢幘鎼敤缂傚倷娴囨ご鍝ユ崲閸繍娼栧┑鍌溓瑰婵嬫⒑椤撱劎鐣辨繛鍫熸そ濮婅櫣绮欑捄銊х杽闂佸憡姊归崹鍨暦閺囥垹绠绘い鏃囨娴犮垽姊洪悷鏉挎Щ闁活厼鐗撳銊╂嚍閵壯咁啎婵犮垼娉涢鍡欑矆閳ь剛绱撴担鐣屽牚闁稿骸鐏氭穱濠勨偓娑櫳戞刊瀵哥磼濞戞﹩鍎愰柡鍌楀亾闂傚倷娴囬妴鈧柛瀣崌閺岀喓绮欓幐搴㈠闯闂侀潧妫楅敃顏堝箖瀹勬壋鏋庨煫鍥ㄦ惄娴尖偓闂備胶鍎甸崜婵嬪垂閸ф鏋佺€广儱娲e▽顏堟煠濞村娅呴柡鍛櫊閺岋綁鎮㈤崫銉﹀殏缂備礁寮堕崕鎶藉Υ閹烘閱囬柡鍥╁仦椤ユ繈姊虹紒姗嗘當闁绘绻樻俊瀛樼節閸曘劌浜鹃柛顭戝亝缁跺弶銇勯幋婵堝ⅱ缂侇喖锕、鏇㈠Χ閸℃鈧稑顪冮妶鍡欏ⅵ闁稿﹥顨堢划鍫熷緞閹邦剛楠囬梺鍐叉惈娴兼帡骞嬪┑鎾光偓鍨€掑锝呬壕閻庢鍠楅幐鍐差嚕閸洖绠fい鎾跺暱閺岋拷

欢迎访问本站。

论语英译2 孔子 论语中英法对照版 论语

Confucian Analects

Chapter 3

Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?" The three families used the Yungode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, "'Assisting are the princes;-the son of heaven looks profound and grave';-what application can these words have in the hall of the three families?"

The Master said, "If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?"

Lin Fang asked what was the first thing to be attended to in ceremonies. The Master said, "A great question indeed! "In festive ceremonies, it is better to be sparing than extravagant.

In the ceremonies of mourning, it is better that there be deep sorrow than in minute attention to observances."

The Master said, "The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them."

The chief of the Chi family was about to sacrifice to the T'ai mountain. The Master said to Zan Yu, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the T'ai mountain is not so discerning as Lin Fang?"

The Master said, "The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chun-tsze."

Tsze-hsia asked, saying, "What is the meaning of the passage-'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?'"

The Master said, "The business of laying on the colors follows the preparation of the plain ground."

"Ceremonies then are a subsequent thing?" The Master said, "It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him."

The Master said, "I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. They cannot do so because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words."

The Master said, "At the great sacrifice, after the pouring out of the libation, I have no wish to look on."

Some one asked the meaning of the great sacrifice. The Master said, "I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this"-pointing to his palm. He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present. The Master said, "I consider my not being present at the sacrifice, as if I did not sacrifice."

Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is better to pay court to the furnace then to the southwest corner?'" The Master said, "Not so. He who offends against Heaven has none to whom he can pray."

The Master said, "Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau."

The Master, when he entered the grand temple, asked about everything. Some one said, "Who say that the son of the man of Tsau knows the rules of propriety! He has entered the grand temple and asks about everything." The Master heard the remark, and said, "This is a rule of propriety."

The Master said, "In archery it is not going through the leather which is the principal thing;-because people's strength is not equal. This was the old way."

Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month. The Master said, "Ts'ze, you love the sheep; I love the ceremony." The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."

The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, "A prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness."

The Master said, "The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive."

The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, "The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe."

When the Master heard it, he said, "Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame."

The Master said, "Small indeed was the capacity of Kwan Chung!" Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply, "had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?"

"Then, did Kwan Chung know the rules of propriety?" The Master said, "The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?"

The Master instructing the grand music master of Lu said, "How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion."

The border warden at Yi requested to be introduced to the Master, saying, "When men of superior virtue have come to this, I have never been denied the privilege of seeing them." The followers of the sage introduced him, and when he came out from the interview, he said, "My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue."

The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good.

The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?"

论语英译1 论语英译2 论语英译3 论语英译4 论语英译5

论语英译6 论语英译7 论语英译8 论语英译9 论语英译10

论语英译11 论语英译12 论语英译13 论语英译14 论语英译15

论语英译16 论语英译17 论语英译18 论语英译19 论语英译20

论语英译4

感谢您访问本站。

闁革箑鎼﹢鎾箳閵娿儳鐣� 闁惧繑鐭紞鍛閵夈儳绐� 閻㈩垳枪閸曟儳鈻旈弴鐐典紣濡炪倝绠栧Λ鍫曟晬濮橆偆绉挎慨婵勫灪濡插憡瀵兼担椋庣懝闁汇劌瀚换姘跺磻閵夈儱闉嶉柣顫嫹