名大学校训的中英文对照版

第一篇：名大学校训的中英文对照版

俗话说“细微之处见精神”，一所大学的校训在很大程度上能反映出其精神风貌。里面特搜集了中国(包括港澳台地区)一些著名高等学府的中英文校训：

Peking University(founded in 1898)： Patriotism, Advancement, Democracy and Science

北京大学(创建于1898年)：爱国 进步 民主 科学

Tsinghua University(founded as early as 1911)： Self-discipline and Social Commitment

清华大学(始建于1911年)：自强不息 厚德载物

Wuhan University(date back to 1893)： Improve Yourself, Carry Forward Stamina, Seek Truth and Develop Innovations

武汉大学(前身建于1893年)：自强 弘毅 求是 拓新

Tianjin University(founded in 1895)： Seek Truth from Facts

天津大学(创建于1895年)：实事求是

Zhejiang University(founded in 1897)： Seek Truth and Be Creative

浙江大学(创建于1897年)：求是创新

Shandong University(founded in 1901)： Noble in Spirit;Boundless in Knowledge

山东大学(创建于1901年)：气有浩然 学无止境

Nanjing University(founded in 1902)： Be Honest and Intelligent, Study Hard and Act Sincerely

南京大学(创建于1902年)：诚朴雄伟 励学敦行

Beijing Normal University(founded in 1902)： Learn to be an Excellent Teacher;Act as an Exemplary Person

北京师范大学(创建于1902年)：学为人师 行为世范

Southeast University(founded in 1902)： Strive for Perfection

东南大学(创建于1902年)：止于至善

Fudan University(founded as early as 1905)： Rich in Knowledge andTenacious of Purpose;Inquiring with Earnestness and Reflecting withSelf-practice

复旦大学(始建于1905年)：博学而笃志 切问而近思

Jinan University(founded in 1906)： Loyalty, Credibility, Sincerity, and Piety

暨南大学(创建于1906年)：忠信笃敬

Tongji University(founded in 1907)： Discipline, Practicality, Unity and Creativity

同济大学(创建于1907年)：严谨 求实 团结 创新

Nankai University(founded in 1919)： Dedication to PublicInterests, Acquisition of All-round Capability, and Aspiration forProgress with Each Day

南开大学(创建于1919年)：允公允能 日新月异

Harbin Institute of Technology(founded in 1920)： Strict Standard and Sufficient Effort

哈尔滨工业大学(创建于1920年)：规格严格 工夫到家

Xiamen University(founded in1921)： Pursue Excellence, Strive for Perfection

厦门大学(创建于1921年)：自强不息 止于至善

Sun Yat-sen University(founded in 1924)： Study Extensively,Enquire Accurately, Reflect Carefully, Discriminate Clearly, PractiseEarnestly

中山大学(创建于1924年)：博学 审问 慎思 明辨 笃行

Renmin University of China(date back to 1937)： Seek Truth from Facts

中国人民大学(前身建于1937年)：实事求是

Beijing Institute of Technology(founded in 1939)： Solidarity, Diligence, Practicality and Creativity

北京理工大学(创建于1939年)：团结 勤奋 求实 创新

Beijing Foreign Studies University(founded in 1941)： Be United, Alert, Earnest and Lively

北京外国语大学(创建于1941年)：团结 紧张 严肃 活泼

National University of Defense Technology(founded in 1953)： Dedication and Practicality

国防科学技术大学(创建于1953年)：奉献 求实

University of Science and Technology of China(founded in 1958)：Socialist-minded and Professionally Proficient, Associating Truth withFact

中国科学技术大学(创建于1958年)：红专并进 理实交融

National Tai Wan University(date back to 1927)：Cultivate Your Virtue, Advance Your Intellect;Love Your Country and People

国立台湾大学(前身建于1927年)：敦品 励学 爱国 爱人

Hong Kong Polytechnic University(founded in 1937)： To Learn and to Apply for the Benefit of Mankind

香港理工大学(创建于1937年)：开物成务 励学利民

第二篇：酒名中英文对照

酒名中英文对照

白兰地类(Brandy）

人头马V.S.O.P.Remy Martin V.S.O.P.法国

人头马X.O.Remy Martin X O.法国

人头马路易十三Remy Martin Louis 13 法国

人头马拿破仑Remy Martin Napoleon 法国

人头马特级Club De Remy Martin 法国

轩尼诗X O.Hennessy X.O.Cognac 法国

轩尼诗V.S.O.P.Hennessy V.S O.P.法国

长颈F.O.V.Cognac 法国

御鹿V.S.O.P.，Hine V.S: O.P.法国

御鹿X O.Hine X O.法国

万事好V.S O.P.Raynal V.S O.P.法国

万事好X0.Raynal X O.法国

金牌马爹利Martell Medaillon 法国

蓝带马爹利Martell Corden blue 法国

马爹利x O.Martell x O.法国

奥吉尔V.S.O.P.Augier V.S.O.P.法国

奥吉尔X O.Augier X O.法国

麦迪沙五星Metexerbrandy 5-star 法国

雪里玉V.S.O.P.Salignac Cognee V.S.O.P.法国

登喜路V.S.O.P.Dunhill V.S.O.P.法国

拿破仑X0.Courvoisier X O.法国

豪达V.S.O.P.Otard V.S.O.P.法国

金花V.S.O.P.Camus X O.法国

百事吉V.S O.P.Bisquit V.S.O.P.法国 威士忌类(Whisky)占边Jim Beam Bourbon Whiskey 美国

威雀Famous Grouse Whisky 苏格兰

龙津十二年Long John 12 years Whisky 苏格兰

白马White Horse Whisky 苏格兰

红方Joannie Walker Red lable 苏格兰

黑方Johnnie Walker Black lable 苏格兰

老伯Old Parr Whisky 苏格兰

金铃Bell's Extra Special 苏格兰

天宝＋五年Dimple 15 years 苏格兰

芝华士十二年Chivas Regal 12 years 苏格兰

护照Passport Scotch Whisky 苏格兰

安尼皇后Queen Anne Scotch Whisky 苏格兰

皇家礼炮12年Royal Salute 12 years 苏格兰

兰利Glenlivet Scotch Whisky 苏格兰

施格兰V.O.Seagrartis V.O.Whisky 加拿大 四玫瑰Four Roses Bourbon Whiskey 美国

皇冠Crown Royal 加拿大

七冠Seven Crown Whiskey 美国

格兰Grant's Blended 苏格兰

格兰12年Grant's 12 years Deluxe 苏格兰

格兰菲迪Glenfiddich 爱尔兰

珍宝J&B 苏格兰

顺风Cutty Sark 苏格兰

登喜路Dunhill 苏格兰

百龄坛Ballantine's 加拿大俱乐部Canadian Club 杰克·丹尼尔斯Jack Daniel's 三得利皇冠Suntory Royal 金酒类(Gin)

建尼路金Greenall's 哥顿金Gordon's 伯纳特金Burnett's’ 布多恩金Boodle's 钻石金Gilbey's 水晶宫金Crystal Palace 必富达金Befeater 莱利金Lariors 朗姆酒类(Rum)

百家地Bacardi Rum 奇峰Mount Gry Rum 摩根船长Captain Morgan B/W Rum 伏特加酒(Vodka)

芬兰伏特加Finlandia 红牌伏特加Stolichnaya 绿牌伏特加Moskovskaya 皇冠伏特加Smirnoff 特基拉酒(Tequila)

凯尔弗Jose Cuervo White Tequila 金快活Cuervo Special Gold Tequila 白金武士 Conquistador 利口酒(Liqueur)

佳连露Galliano Liqueur 芳津杏仁Amaretto 君度Cointreau 飘仙1号Pimm's NO.1 苏格兰 加拿大 美国 日本 英国 英国 英国 英国 英国 英国 英国 英国 巴西 英国

波多黎各 芬兰 俄罗斯 俄罗斯 俄罗斯 墨西哥 墨西哥 墨西哥 意大利 法国 法国 英国 咖啡利口Coffee Liqueur 荷兰

棕可可甜酒Creme de Cacao Brown 荷兰

杏仁白兰地Apricot Brandy 荷兰

白可可甜酒Creme de Cacao White 荷兰

橙味甜酒Triple Sec 荷兰

蜜瓜酒Melon Liqueur 荷兰

樱桃酒Kirchwasser 荷兰

香草酒Marschino 荷兰

黑加仑酒Black Cassis 荷兰

石榴糖浆Grenadine Syrup 杜林标Drambuie 潘诺茵香酒Penoal 薄荷蜜27 Get 27 Peppermint(G/W)皮特樱桃甜酒Peter Hearing 金巴利Campari 苦精Bitters 苹果白兰地Calvados 椰子酒Malibu Liqueur 百利甜酒Bailey's 安德卜格Underberg 咖啡蜜酒Kahlua 蓝橙酒Blue Curacao 蛋黄酒Advocaat 天万利Tia Maria 金万利Grand Mania 杜本那Dubonnet Red 当姆香草利口酒Benedictinea 开胃酒(Aperitif)

哈维斯些厘Harvey's Sherry 干仙山99 Cizano Vermouth Dry 红仙山露．Cizano Vermouth Sweet 马天尼（红）Martini Rosso 马天尼（干）Martini Dry 马天尼（半干）Martini Bianco

荷兰 英国 英国 法国 丹麦 意大利西班牙法国 牙买加爱尔兰德国 墨西哥美国 荷兰 牙买加牙买加法国 法国 西班牙意大利意大利 意大利 意大利 意大利

第三篇：中英文犬名对照

中英文犬名对照 Affenpinscher 艾芬笃宾犬（猴面梗）2 Afghan Hound 阿富汗猎犬 3 Airedale Terrier 万能梗 4 Akita 秋田犬 Alaskan Malamute 阿拉斯加雪橇犬 American Eskimo Dog 美国爱斯基摩犬 American Staffordshire Terrier 美国史特富郡梗（斯塔福梗）8 American Water Spaniel 美国水猎犬 Anatolian Shepherd 安娜图牧羊犬（安那托利亚牧羊犬）10 Australian Cattle Dog 澳洲牧牛犬 11 Australian Shepherd 澳洲牧羊犬 12 Australian Terrier 澳洲梗 13 Basenji 贝吉生犬（巴仙吉）14 Basset Hound 巴吉度猎犬 15 Beagle 贝高犬（比格犬）Bearded Collie 古代长鬚牧羊犬（长须柯利牧羊犬）Bedlington Terrier 贝林登梗 Belgian Malinois 比利时玛利诺犬（比利时马利努阿）19 Belgian Sheepdog 比利时牧羊犬 Belgian Tervuren 比利时坦比连犬（比利时特弗伦）21 Bernese Mountain Dog 伯恩山犬Bichon Frise 卷毛比雄犬 Black and Tan Coonhound 黑褐猎浣熊犬Bloodhound 血猎犬（寻血猎犬）25 Border Collie 边境牧羊犬 26 Border Terrier 边境梗 Borzoi 波索尔（苏俄牧羊犬）28 Boston Terrier 波士顿梗 Bouvier des Flandres 法兰德斯畜牧犬 30 Boxer 拳狮犬 31 Briard 伯瑞犬

Brittany 不列塔尼猎犬（布列塔尼）

Brussels Griffon 比利时粗毛猎犬（布路塞尔格林芬）34 Bull Terrier 牛头梗

Bulldog 老虎犬（英国斗牛）36 Bullmastiff 斗牛马士提夫犬

Cairn Terrier 凯安梗（凯恩梗）38 Canaan Dog 卡南犬（迦南犬）

Cavalier King Charles Spaniel 查理士王小猎犬（骑士查理王猎犬）40 Chesapeake Bay Retriever 乞沙比克猎犬 41 Chihuahua 吉娃娃

Chinese Crested 中国冠毛犬 43 Chinese Shar-pei 中国沙皮犬 44 Chow Chow 松狮犬

Clumber Spaniel 克伦伯犬

Cocker Spaniel 曲卡犬（可卡）47 Collie 牧羊犬（柯利牧羊犬）

Curly-Coated Retriever 卷毛寻回犬 49 Dachshund 腊肠犬

Dalmatian 斑点犬

Dandie Dinmont Terrier 短脚狄文梗 52 Doberman Pinscher 都柏文犬（杜宾犬）

English Cocker Spaniel 英国曲卡犬（英国可卡）54 English Setter 英国塞特犬（英国雪达）

English Springer Spaniel 英国曲卡犬（错了，是史宾格犬）56 English Toy Spaniel 英国玩赏曲卡犬 57 Field Spaniel 田野猎犬

Finnish Spitz 芬兰猎犬（芬兰狐狸犬）59 Flat-Coated Retriever平毛寻回犬

Fox Terrier(Smooth)猎狐梗（短毛猎狐梗）61 Fox Terrier(Wire)刚毛猎狐梗

Foxhound(American)美国猎狐犬

Foxhound(English)英国猎狐犬

French Bulldog 法国老虎犬（法国斗牛）65 German Shepherd Dog 德国牧羊犬

German Shorthaired Pointer 德国短毛指示犬（或称波音达）67 German Wirehaired Pointer 德国钢毛指示犬 68 Giant Schnauzer 大型史纳莎（巨型雪纳瑞）69 Golden Retriever 金毛寻回犬

Gordon Setter 哥顿塞特犬（哥登雪达）71 Great Dane 大丹犬

Great Pyrenees 大白熊犬

Greater Swiss Mountain Dog 大瑞士山地犬

Greyhound 格雷伊猎犬（灵缇）75 Harrier 哈利犬

Havanese 哈威那（哈瓦那）

Ibizan Hound 依比沙猎犬（伊比赞）78 Irish Setter 爱尔兰塞特犬（爱尔兰雪达）79 Irish Terrier 爱尔兰梗

Irish Water Spaniel 爱尔兰水猎犬

Irish Wolfhound 爱尔兰猎狼犬

Italian Greyhound 义大利格雷伊猎犬（意大利灵缇）83 Jack Russell Terrier 积奇罗素梗（杰克罗素梗）84 Japanese Chin 日本犬（日本仲）85 Keeshond 荷兰毛狮犬

Kerry Blue Terrier 凯利蓝梗 87 Komondor 可蒙犬

Kuvasz 哥威斯犬（库瓦兹）89 Labrador Retriever 拉布拉多犬 90 Lakeland Terrier 湖畔梗

Lhasa Apso 拉萨犬

L?wchen 罗秦犬（罗岑）93 Maltese 玛尔济斯

Manchester Terrier 曼彻斯特梗 95 Mastiff 马士提夫犬

Miniature Bull Terrier 迷你牛头梗

Miniature Pinscher 迷你笃宾犬（迷你品）

Miniature Schnauzer 迷你史纳莎（迷你雪纳瑞）99 Newfoundland 纽芬兰犬 100 Norfolk Terrier 罗福梗

Norwegian Elkhound 挪威猎麋犬 102 Norwich Terrier 罗威士梗（挪威梗）103 Old English Sheepdog 古代英国牧羊犬

Otterhound 奥达猎犬 105 Papillon 蝴蝶犬 106 Pekingese 北京犬

Petit Basset Griffon Vendeen 迷你贝吉格里芬凡丁犬

Pharaoh Hound 法老王猎犬 109 Plott Hound 普罗特猎犬

Polish Lowland Sheepdog 波兰低地牧羊犬 111 Pointer 指示犬

Pomeranian 松鼠犬（博美犬）113 Poodle 贵妇犬

Portuguese Water Dog 葡萄牙水犬

Pug 八哥

Puli 波利犬

Rhodesian Ridgeback 118 Rottweiler 洛威拿

Saint Bernard 圣伯纳犬

Saluki 东非猎犬（萨路基）121 Samoyed 萨摩犬

Schipperke 舒柏奇犬

Scottish Deerhound 苏格兰猎鹿犬

Scottish Terrier 苏格兰梗

Sealyham Terrier 西里汉梗

Shetland Sheepdog 喜乐蒂牧羊犬

Shiba Inu 西巴犬（柴犬）128 Shih Tzu 西施

Siberian Husky 西伯利亚雪橇犬

Silky Terrier 丝毛梗

Skye Terrier 斯开岛梗（斯凯梗）

Soft Coated Wheaten Terrier 爱尔兰软毛梗 133 Spinone Italiano 史毕诺犬（斯皮诺意大利犬）134 Staffordshire Bull Terrier 斯塔福郡斗牛梗

Standard Schnauzer 标准史纳莎（标准雪纳瑞）136 Sussex Spaniel 塞式猎犬 137 Tibetan Spaniel 西藏猎犬 138 Tibetan Terrier 西藏梗 139 Vizsla 维兹拉犬

Weimaraner 威玛猎犬

Welsh Corgi(Cardigan)威尔斯柯基犬(卡狄根)（卡丁根威尔士柯基）

Welsh Corgi(Pembroke)威尔斯柯基犬(宾波基)（彭布罗克威尔士柯基）

Welsh Springer Spaniel 威尔斯激飞猎犬（威尔士史宾格）144 Welsh Terrier 威尔斯梗（威尔士梗）

West Highland White Terrier 西部高地白梗 146 Whippet 惠比特犬

Wirehaired Pointing Griffon 钢毛指示格里芬犬

Yorkshire Terrier 约瑟爹利（约克夏梗）

第四篇：大学中英文对照

《大学》（中英文）

The Great Learning

By Confucius Written ca.500 B.C.E

总纲(右经一章，盖孔子之言，而曾子述之；其传十章，则曾子之意，而门人记之也。旧本颇有错简，今因程子所定，而更考经文，别为序次如左。)(凡传十章：前四章统论纲领指趣；後六章细论条目工夫。其第五章乃明善之要。第六章乃诚身之本，在初学；尤为当务之急。读者不可以其近而忽之也)

『１』大学之道在明明德，在亲民，在止於至善。

What the great learning teaches, is to illustrate illustrious virtue;to renovate the people;and to rest in the highest excellence.『２』知止而後有定；定而後能静；静而後能安；安而後能虑；虑而後能得。The point where to rest being known, the object of pursuit is thendetermined;and, that being determined, a calm unperturbedness may be attained to.To that calmness there will succeed a tranquil repose.In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.『３』物有本末；事有终始。知所先後则近道矣。

Things have their root and their branches.Affairs have their endand their beginning.To know what is first and what is last will lead near to what is taught in the Great Learning.『４』古之欲明明德於天下者先治其国。欲治其国者先齐其家。欲齐其家者先修其身。欲修其身者先正其心。欲正其心者先诚其意。欲诚其意者先致其知。致知在格物。

The ancients who wished to illustrate illustrious virtue throughoutthe kingdom, first ordered well their own states.Wishing to order welltheir states, they first regulated their families.Wishing to regulatetheir families, they first cultivated their persons.Wishing to cultivate their persons, they first rectified their hearts.Wishing to rectify their hearts, they first sought to be sincere in their thoughts.Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.Such extension of knowledge lay in the investigation of things.『５』物格而後知至。知至而後意诚。意诚而後心正。心正而後身修。身修 而後家齐。家齐而後国治。国治而後天下平。

Things being investigated, knowledge became complete.Their knowledge being complete, their thoughts were sincere.Their thoughts being sincere, their hearts were then rectified.Their hearts being rectified, their persons were cultivated.Their persons being cultivated, their families were regulated.Their families being regulated, their

states were rightly governed.Their states being rightly governed, the whole kingdom was made tranquil and happy.『６』自天子以至於庶人台是皆以修身为本。

From the Son of Heaven down to the mass of the people, all mustconsider the cultivation of the person the root of everything besides.『７』其本乱而末治者，否矣。其所厚者薄而其所薄者厚，未之有也。It cannot be, when the root is neglected, that what should springfrom it will be well ordered.It never has been the case that what wasof great importance has been slightly cared for, and, at the same time,that what was of slight importance has been greatly cared for.第一章(右传之首章，释明明德。)『１』康诰曰，「克明德。」

In the Announcement to K'ang, it is said, “He was able to make his virtue illustrious.”

『２』大甲曰，「顾 天之明命。」

In the Tai Chia, it is said, “He contemplated and studied the illustrious decrees of Heaven.”

『３』帝典曰：「克明峻德。」

In the Canon of the emperor(Yao), it is said, “He was able tomake illustrious his lofty virtue.”

『４』皆自明也。

These passages all show how those sovereigns made themselvesillustrious.第二章(右传之二章，释新民。)

『１』汤之盘铭曰：「苟日新，日日新，又日新。」

On the bathing tub of T'ang, the following words were engraved: “If you can one day renovate yourself, do so from day to day.Yea, letthere be daily renovation.”

『２』康诰曰，「作新民。」

In the Announcement to K'ang, it is said, “To stir up the newpeople.” 『３』诗曰：「周虽旧邦，其命维新。」

In the Book of Poetry, it is said, “Although Chau was an ancientstate the ordinance which lighted on it was new.”

『４』是故君子无所不用其极。

Therefore, the superior man in everything uses his utmostendeavors.第三章(右传之三章，释止於至善。)『１』诗云，「邦畿千里，惟民所止。」

In the Book of Poetry, it is said, “The royal domain of a thousandli is where the people rest.”

『２』诗云，「缗蛮黄鸟，止於丘隅。」子曰：「於止，知其所止，可以人而不如鸟乎？」

In the Book of Poetry, it is said, “The twittering yellow birdrests on a corner of the mound.” The Master said, “When it rests, it knows where to rest.Is it possible that a man should not be equal to this bird?” 『３』诗云，「穆穆文王，於缉熙敬止。」为人君，止於仁；为人臣，止於敬；为人子，止於孝；为人父，止於慈；与国人交，止於信。

In the Book of Poetry, it is said, “Profound was King Wan.With how bright and unceasing a feeling of reverence did he regard his restingplaces!” As a sovereign, he rested in benevolence.As a minister, he rested in reverence.As a son, he rested in filial piety.As a father, he rested in kindness.In communication with his subjects, he rested in good faith.『４』诗云，「瞻彼淇澳，绿竹猗猗。有斐君子。如切如磋，如琢如磨。瑟兮兮，赫兮喧兮。有斐君子，终不可喧兮。」「如切如磋」者，道学也；「如琢如磨」者，自修也；「瑟兮 兮」者，恂栗也；「赫兮喧兮」者，威仪也；「有斐君子，终不可喧兮」者，道盛德至善，民之不能忘也。

In the Book of Poetry, it is said, “Look at that winding course of the Ch'i, with the green bamboos so luxuriant!Here is our elegant andaccomplished prince!As we cut and then file;as we chisel and then grind: so has he cultivated himself.How grave is he and dignified!How majestic and distinguished!Our elegant and accomplished prince never can be forgotten.” That expression-“As we cut and then file,” the work of learning.“As we chisel and then grind,” indicates that of self-culture.“How grave is he and dignified!” indicates the feeling of cautious reverence.“How commanding and distinguished!indicates an awe-inspiring deportment.”Our elegant and accomplished prince never can be forgotten,“ indicates how, when virtue is complete and excellence extreme, the people cannot forget them.『５』诗云，「於戏前王不忘！」君子贤其贤，而亲其亲。小人乐其乐，而利其利。此以没世不忘也。

In the Book of Poetry, it is said, ”Ah!the former kings are notforgotten.“ Future princes deem worthy what they deemed worthy, and love what they loved.The common people delight in what delighted them, and are benefited by their beneficial arrangements.It is on this account that the former kings, after they have quitted the world, are not forgotten.第四章(右传之四章，释本末。)

子曰：「听讼，吾犹人也。必也，使无讼乎？」无情者，不得尽其辞，大畏民志。此谓知本。

The Master said, ”In hearing litigations, I am like any other body.What is necessary is to cause the people to have no litigations.“ So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.第五章(右传之五章，盖释格物致知之义，而今亡矣。闲尝窃取程子之意，以补之曰：「所谓致知在格物者：言欲至吾之知，在即物而穷其理也，盖人心之灵，莫不有知，而天下之物，莫不有理。惟於理有未穷，故其知有不尽也。是以大学始教，必使学者即凡天下之物。莫不因其已知之理，而益穷之，以求至乎其极。至於用力之久，而一旦豁然贯通焉。则众物之表里精粗无不到，而吾心之全体大用，无不明矣。此谓物格。此谓知之至也。)

『１』此谓知本。『２』此谓知之至也。

This is called knowing the root.This is called the perfecting of knowledge.第六章(右传之六章，释诚意。)

『１』所谓诚其意者：毋自欺也，如恶恶臭，如好好色。此之谓自谦。故君子必慎其独也。

What is meant by ”making the thoughts sincere.“ is the allowing no self-deception, as when we hate a bad smell, and as when we love whatis beautiful.This is called self-enjoyment.Therefore, the superior man must be watchful over himself when he is alone.『２』小人闲居为不善，无所不至，见君子，而後厌然。其不善，而著其善。人之视己，如见其肺肝然，则何益矣。此谓诚於中，形於外。故君子必慎其独也。There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good.The other beholds him, as if he saw his heart and reins;-of what use is his disguise? This is an instance of the saying-”What truly is within will be manifested without.“ Therefore, the superior man must be watchful over himself when he is alone.『３』曾子曰，「十目所视，十手所指，其严乎。」

The disciple Tsang said, ”What ten eyes behold, what ten handspoint to, is to be regarded with reverence!“

『４』富润屋，德润身。心广体胖。故君子必诚其意。

Riches adorn a house, and virtue adorns the person.The mind isexpanded, and the body is at ease.Therefore, the superior man must make his thoughts sincere.第七章(右传之七章，释正心修身。)

『１』所谓修身在正其心者：身有所忿，则不得其正。有所恐惧，则不得其正。有所好乐，则不得其正。有所忧患，则不得其正。

What is meant by, ”The cultivation of the person depends on rectifying the mind may be thus illustrated:-If a man be under the influence of passion he will be incorrect in his conduct.He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.『２』心不在焉，视而不见，听而不闻，食而不知其味。

When the mind is not present, we look and do not see;we hear anddo not understand;we eat and do not know the taste of what we eat.『３』此谓修身在正其心。

This is what is meant by saying that the cultivation of the persondepends on the rectifying of the mind.第八章(右传之八章，释修身齐家。)

『１』所谓齐其家在修其身者：人之其所亲爱而辟焉。之其所贱恶而辟焉。之其所畏敬而辟焉。之其所哀矜而辟焉。之其所敖惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣。

What is meant by “The regulation of one's family depends on thecultivation of his person is this:-men are partial where they feel affection and love;partial where they despise and dislike;partial where they stand in awe and reverence;partial where they feel sorrow and compassion;partial where they are arrogant and rude.Thus it is that there are few men in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excellences of the object of their hatred.『２』故谚有之曰，「人莫知其子之恶，莫知其苗之硕。」

Hence it is said, in the common adage,”A man does not know thewickedness of his son;he does not know the richness of his growingcorn.“

『３』此谓身不修，不可以齐其家。

This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.第九章(右传之九章，释齐家治国。)

『１』所谓治国必先齐其家者：其家不可教，而能教人者，无之。故君子不出家，而成教於国。孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。What is meant by ”In order rightly to govern the state, it is necessary first to regulate the family,“ is this:-It is not possible for one to teach others, while he cannot teach his own family.Therefore, the ruler, without going beyond his family, completes the lessons for the state.There is filial piety:-therewith the.sovereign should be served.There is fraternal submission:-therewith elders and superiors should be served.There is kindness:-therewith the multitude should be treated.『２』康诰曰，「如保赤子，心诚求之。」虽不中、不远矣，未有学养子，而後嫁者也。

In the Announcement to K'ang, it is said, ”Act as if you were watching over an infant.“ If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.There never has been a girl who learned to bring up a child, that she might afterwards marry.『３』一家仁，一国兴仁；一家让，一国兴让；一人贪戾，一国作乱。其机如此，此谓一言偾事，一人定国。

From the loving example of one family a whole state becomes loving,and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.This verifies the saying, ”Affairs may be ruined by a single sentence;a kingdom may be settled by its One man.“

『４』尧舜帅天下以仁，而民从之。桀纣帅天下以暴，而民从之。其所令反其所好，而民不从。是故君子，有诸己，而後求诸人。无诸己，而後非诸人。所藏乎身不恕而能喻诸人者，未之有也。

Yao and Shun led on the kingdom with benevolence and the peoplefollowed them.Chieh and Chau led on the kingdom with violence, and people followed them.The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.He must not have the bad qualities in himself, and then he may require that they shall not be in the people.Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.『５』故治国在齐其家。

Thus we see how the government of the state depends on the regulation of the family.『６』诗云，「桃之夭夭，其叶蓁蓁，之子於归，宜其家人。」宜其家人，而後可以教国人。

In the Book of Poetry, it is said, ”That peach tree, so delicateand elegant!How luxuriant is its foliage!This girl is going to her husband's house.She will rightly order her household.“ Let the household be rightly ordered, and then the people of the state may be taught.『７』诗云，「宜兄宜弟。」宜兄宜弟，而後可以教国人。

In the Book of Poetry, it is said, ”They can discharge their dutiesto their elder brothers.They can discharge their duties to their younger brothers.“ Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.『８』诗云，「其仪不忒，正是四国。」其为父子兄弟足法，而後民法之也。In the Book of Poetry, it is said, ”In his deportment there isnothing wrong;he rectifies all the people of the state.“ Yes;when theruler, as a father, a son, and a brother, is a model, then the people imitate him.『９』此谓治国，在齐其家。

This is what is meant by saying, ”The government of his kingdomdepends on his regulation of the family.“

第十章（右传之十章，释治国平天下）

『１』所谓平天下在治其国者：上老老，而民兴孝；上长长，而民兴弟；上恤孤，而民不倍。是以君子有榘之道也。

What is meant by ”The making the whole kingdom peaceful and happydepends on the government of his state,“ this:-When the sovereign behaves to his aged, as the aged should be behaved to, the people become final;when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission;when the sovereign treats compassionately the young and helpless, the people do the same.Thus the ruler has a principle with which, as with a measuring square, he may regulate his conduct.『２』所恶於上，毋以使下。所恶於下，毋以事上。所恶於前，毋以先後。所恶於後，毋以从前。所恶於右，毋以交於左。所恶於左，毋以交於右。此之谓榘之道。

What a man dislikes in his superiors, let him not display in thetreatment of his inferiors;what he dislikes in inferiors, let him notdisplay in the service of his superiors;what he hates in those who arebefore him, let him not therewith precede those who are behind him;what he hates in those who are behind him, let him not bestow on the left;what he hates to receive on the left, let him not bestow on the right:-this is what is called ”The principle with which, as with a measuring square, to regulate one's conduct.“

『３』诗云：「 乐只君子，民之父母。」民之所好好之；民之所恶恶之。此之谓民之父母。

In the Book of Poetry, it is said, ”How much to be rejoiced in are these princes, the parents of the people!“ When a prince loves what the people love, and hates what the people hate, then is he what is calledthe parent of the people.『４』诗云：「节彼南山，维石岩岩。赫赫师尹，民具尔瞻。」有国者不可以不慎。辟则为天下矣。

In the Book of Poetry, it is said, ”Lofty is that southern hill,with its rugged masses of rocks!Greatly distinguished are you, O grand-teacher Yin, the people all look up to you.“Rulers of states may not neglect to be careful.If they deviate to a mean selfishness, they will be a disgrace in the kingdom.『５』诗云，「殷之未丧师，克配上帝。仪监於殷，峻命不易。」道得众，则得国；失众，则失国。

In the Book of Poetry, it is said, ”Before the sovereigns of theYin dynasty had lost the hearts of the people, they could appear beforeGod.Take warning from the house of Yin.The great decree is not easilypreserved.“ This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.『６』是故君子先慎乎德。有德，此有人；有人，此有土；有土，此有财；有财，此有用。

On this account, the ruler will first take pains about his ownvirtue.Possessing virtue will give him the people.Possessing the people will give the territory.Possessing the territory will give him its wealth.Possessing the wealth, he will have resources for expenditure.『７』德者本也。财者末也。

Virtue is the root;wealth is the result.『８』外本内末，争民施夺。

If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.『９』是故财聚，则民散。财散，则民聚。

Hence, the accumulation of wealth is the way to scatter the people;and the letting it be scattered among them is the way to collect thepeople.『１０』是故言悖而出者亦悖而入；货悖而入者亦悖而出。

And hence, the ruler's words going forth contrary to right, willcome back to him in the same way, and wealth, gotten by improper ways,will take its departure by the same.『１１』康诰曰，「惟命不於常。」道善则得之，不善则失之矣。

In the Announcement to K'ang, it is said, ”The decree indeed maynot always rest on us“;that is, goodness obtains the decree, and the want of goodness loses it.『１２』楚书曰，「楚国无以为宝；惟善以为宝。」

In the Book of Ch'u, it is said, ”The kingdom of Ch'u does notconsider that to be valuable.It values, instead, its good men.“

『１３』舅犯曰，「亡人，无以为宝；仁亲以为宝。」

Duke Wan's uncle, Fan, said, ”Our fugitive does not account that to be precious.What he considers precious is the affection due to hisparent.“

『１４』秦誓曰，「若有一介臣，断断兮，无他技，其心休休焉，其如有容焉，人之有技，若己有之，人之彦圣，其心好之，不啻若自其口出，实能容之：以能保我子孙黎民，尚亦有利哉。人之有技，疾以恶之，人之彦圣而违之，俾不通，不能容：以不能保我子孙黎民，亦曰殆哉。

In the Declaration of the Duke of Ch'in, it is said, ”Let me havebut one minister, plain and sincere, not pretending to other abilities,but with a simple, upright, mind;and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and black-haired people, and benefits likewise to the kingdom may well be looked for from him.But if it be his character, when he finds men of ability, to be jealous and hate them;and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people;and may he not also be pronounced dangerous to the state?“

『１５』唯仁人，放流之，迸诸四夷，不与同中国。此谓唯仁人，为能爱人，能恶人。

It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Auddle Kingdom.This is in accordance with the saying, ”It is only the truly virtuous man who can love or who can hate others.“

『１６』见贤而不能举，举而不能先，命也。见不善而不能退，退而不能远，过也。

To see men of worth and not be able to raise them to office;toraise them to office, but not to do so quickly:-this is disrespectful.To see bad men and not be able to remove them;to remove them, but notto do so to a distance:-this is weakness.『１７』好人之所恶，恶人之所好：是谓拂人之性。必逮夫身。

To love those whom men hate, and to hate those whom men love;-thisis to outrage the natural feeling of men.Calamities cannot fail to come down on him who does so.『１８』是故君子，有大道必忠信以得之；骄泰以失之。

Thus we see that the sovereign has a great course to pursue.Hemust show entire self-devotion and sincerity to attain it, and by prideand extravagance he will fail of it.『１９』生财有大道，生之者众，食之者寡。为之者疾，用之者舒。则财恒足矣。

There is a great course also for the production of wealth.Let the producers be many and the consumers few.Let there be activity in theproduction, and economy in the expenditure.Then the wealth will alwaysbe sufficient.『２０』仁者，以财发身。不仁者，以身发财。

The virtuous ruler, by means of his wealth, makes himself moredistinguished.The vicious ruler accumulates wealth, at the expense ofhis life.『２１』未有上好仁，而下不好义者也。未有好义，其事不终者也。未有府库财非其财者也。

Never has there been a case of the sovereign loving benevolence,and the people not loving righteousness.Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion.And never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, did not continue in the sovereign's possession.『２２』孟献子曰，「畜马乘，不察於鸡豚。伐冰之家不畜牛羊。百乘之家不畜聚敛之臣，与其有聚敛之臣。宁有盗臣。此谓国不以利为利，以义为利也。The officer Mang Hsien said, ”He who keeps horses and a carriagedoes not look after fowls and pigs.The family which keeps its stores of ice does not rear cattle or sheep.So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people.Than to have such a minister, it were better for that house to have one who should rob it of its revenues.“ This is in accordance with the saying:-”In a state, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness.“

『２３』长国家而务财用者，必自小人矣，彼为善之。小人之使为国家，害并至，虽有善者，亦无如之何矣。此谓国不以利为利，以义为利也。

When he who presides over a state or a family makes his revenueshis chief business, he must be under the influence of some small, meanman.He may consider this man to be good;but when such a person is employed in the administration of a state or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil.This illustrates again the saying, ”In a state, gain is not to be considered prosperity, but its prosperity will be found in righteousness."

THE END

第五篇：中国著名大学校训中英文对照

中国著名大学校训中英文对照

Peking University(founded in 1898): Patriotism, Advancement, Democracy and Science

北京大学(创建于1898年)：爱国 进步 民主 科学

Tsinghua University(founded as early as 1911): Self-discipline and Social Commitment

清华大学(始建于1911年)：自强不息 厚德载物

Wuhan University(date back to 1893): Improve Yourself, Carry Forward Stamina, Seek Truth and Develop Innovations

武汉大学(前身建于1893年)：自强 弘毅 求是 拓新

Tianjin University(founded in 1895): Seek Truth from Facts

天津大学(创建于1895年)：实事求是

Zhejiang University(founded in 1897): Seek Truth and Be Creative

浙江大学(创建于1897年)：求是创新

Shandong University(founded in 1901): Noble in Spirit;Boundless in Knowledge

山东大学(创建于1901年)：气有浩然 学无止境

Nanjing University(founded in 1902): Be Honest and Intelligent, Study Hard and Act Sincerely

南京大学(创建于1902年)：诚朴雄伟 励学敦行

Beijing Normal University(founded in 1902): Learn to be an Excellent Teacher;Act as an Exemplary Person

北京师范大学(创建于1902年)：学为人师 行为世范

Southeast University(founded in 1902): Strive for Perfection

东南大学(创建于1902年)：止于至善

Fudan University(founded as early as 1905): Rich in Knowledge and Tenacious of Purpose;Inquiring with Earnestness and Reflecting with Self-practice 复旦大学(始建于1905年)：博学而笃志 切问而近思

Jinan University(founded in 1906): Loyalty, Credibility, Sincerity, and Piety

暨南大学(创建于1906年)：忠信笃敬

Tongji University(founded in 1907): Discipline, Practicality, Unity and Creativity

同济大学(创建于1907年)：严谨 求实 团结 创新

Nankai University(founded in 1919): Dedication to Public Interests, Acquisition of All-round Capability, and Aspiration for Progress with Each Day

南开大学(创建于1919年)：允公允能 日新月异

Harbin Institute of Technology(founded in 1920): Strict Standard and Sufficient Effort

哈尔滨工业大学(创建于1920年)：规格严格 工夫到家

Xiamen University(founded in1921): Pursue Excellence, Strive for Perfection

厦门大学(创建于1921年)：自强不息 止于至善

Sun Yat-sen University(founded in 1924): Study Extensively, Enquire Accurately, Reflect Carefully, Discriminate Clearly, Practise Earnestly

中山大学(创建于1924年)：博学 审问 慎思 明辨 笃行

Renmin University of China(date back to 1937): Seek Truth from Facts

中国人民大学(前身建于1937年)：实事求是

Beijing Institute of Technology(founded in 1939): Solidarity, Diligence, Practicality and Creativity

北京理工大学(创建于1939年)：团结 勤奋 求实 创新

Beijing Foreign Studies University(founded in 1941): Be United, Alert, Earnest and Lively

北京外国语大学(创建于1941年)：团结 紧张 严肃 活泼

National University of Defense Technology(founded in 1953): Dedication and Practicality

国防科学技术大学(创建于1953年)：奉献 求实

University of Science and Technology of China(founded in 1958): Socialist-minded and Professionally Proficient, Associating Truth with Fact 中国科学技术大学(创建于1958年)：红专并进 理实交融

National Tai Wan University(date back to 1927)：Cultivate Your Virtue, Advance Your Intellect;Love Your Country and People

国立台湾大学(前身建于1927年)：敦品 励学 爱国 爱人

Hong Kong Polytechnic University(founded in 1937): To Learn and to Apply for the Benefit of Mankind

香港理工大学(创建于1937年)：开物成务 励学利民 香港大学

香港科技大学