韓愈《師說》原文及其英文翻譯.doc
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______________________________________________________________________________________________________________ 古人求學的人一定有老師。老師是傳授道理,傳授學業(yè),解釋疑難的人。人不是生下來就懂得道理的誰能沒有疑惑?有疑惑而不從師學習,那他對于疑惑的問題,就始終不能解決。出生比我早的人,他聞知道道理本來比我早,我跟從他向他學習;比我出生遲的人,他聞知道道理如果也比我早,我也跟從他學習,而且把當作老師,我學習的是道理,哪里計較他生年比我早還是晚呢?所以,不論地位顯貴還是地位低下,不論年長年少,道理存在的地方,也是老師存在的地方。 唉!從師學道的道理沒人傳布已經(jīng)很久了,要人們沒有疑惑很難哪!古代的圣人,他們超過一般人很遠了,而且跟從老師向老師請教;現(xiàn)在的許多人,他們跟圣人相比相差很遠了,卻以向老師學為羞恥。所以圣人就更加圣明,愚人就更加愚味。圣人之所以成為圣人,愚人之所以成為愚人,大概都是由于這個原因而引起的呢?眾人喜愛他們的孩子,選擇老師教育孩子;對于他們自己呢,卻恥于讓老師教他們,這真是糊涂??!那孩子的老師,教孩子讀書來熟悉書中的句子,尚不是我所說的給人傳授道理,給人解釋疑惑的老師。文句不理解,疑惑不能解決,有的人向老師學習,有的人卻不向老師求教,小的方面學習,大的方面丟充,我看不出他們有什么明智的呢。巫醫(yī),樂師及各種工匠,不以互相學習為恥。士大夫這類人中,如有人稱人家為老師,稱自己為學生,這些人就聚集在一起朝笑他。問那些嘲笑者,他們就說:“那個人與某個年齡相近,修養(yǎng)和學業(yè)也差不多,(怎么能稱他為老師呢?)以地位低的人為師,那是很使人丟臉的事,稱官位高的人為師就近于諂媚。”?。膸煂W習的道理不能恢復,由此就可以知道了。巫醫(yī)、樂師及各種工匠,士大夫之族是不屑與他們并列的,現(xiàn)在士大夫們的智慧反而趕不上他們。這不是很奇怪的事么! 圣人沒有固定的老師,孔子曾以郯子、萇弘、師襄、老聘為師。郯子這一類人,他們的品德才能當然趕不上孔子。孔子說:“幾個人走在一起,其中就一定有我的老師?!彼詫W生不一定不如老師,老師也不一定比學生強,知道道理有先有后,技能學業(yè)各有專門研究,如此而已。 李蟠,十七歲,愛好古文,《詩》、《書》等六經(jīng)經(jīng)文及解釋經(jīng)文的著作都普遍地研習過,又不被恥學于師的習俗所約束,向我學習。我贊許他能實行古人從師學習的道理,特別寫了這篇《師說》來贈給他。 古之學者必有師。師者,所以傳道受業(yè)解惑也。人非生而知之者,孰能無惑?惑而不從師,其為惑也,終不解矣。生乎吾前,其聞道也,固先乎吾,吾從而師之;生乎吾后,其聞道也,亦先乎吾,吾從而師之。吾師道也,夫庸知其年之先后生于吾乎?是故無貴無賤,無長無少,道之所存,師之所存也。 嗟乎!師道之不傳也久矣,欲人之無惑也難矣。古之圣人,其出人也遠矣,猶且從師而問焉;今之眾人,其下圣人也亦遠矣,而恥學于師。是故圣益圣,愚益愚。圣人之所以為圣,愚人之所以為愚,其皆出于此乎?愛其子,擇師而教之;于其身也,則恥師焉,惑矣。彼童子之師,授之書而習其句讀者,非吾所謂傳其道、解其惑者也。句讀之不知,惑之不解,或師焉,或不焉,小學而大遺,吾未見其明也。巫醫(yī)、樂師、百工之人,不恥相師。士大夫之族,曰“師”曰“弟子”云者,則群聚而笑之。問之,則曰:彼與彼年相若也,道相似也,位卑則足羞,官盛則近諛。嗚呼!師道之不復,可知矣。巫醫(yī)、樂師、百工之人,君子不齒,今其智乃反不能及,其可怪也歟! 圣人無常師??鬃訋熪白?、萇弘、師襄、老聃。郯子之徒,其賢不及孔子??鬃釉弧叭诵校瑒t必有我?guī)??!笔枪实茏硬槐夭蝗鐜?,師不必賢于弟子。聞道有先后,術業(yè)有專攻,如是而已。 李氏子蟠,年十七,好古文,六藝經(jīng)傳皆通習之,不拘于時,學于余。余嘉其能行古道,作《師說》以貽之。 In ancient times those who wanted to learn would seek out a teacher,one who could propagate the doctrine1,impart professional knowledge,and resolve doubts. Since no one is born omniscient,who can claim to have no doubts?If one has doubts and is not willing to learn from a teacher,his doubts will never be resolved. Anyone who was born before me and learned the doctrine before me is my teacher. Anyone who was born after me and learned the doctrine before me is also my teacher. Since what I desire to learn is the doctrine,why should I care whether he was born before or after me?Therefore,it does not matter whether a person is high or low in position,young or old in age. Where there is the doctrine,there is my teacher. Alas!The tradition of learning from the teacher has long been neglected. Thus it is difficult to find a person without any doubts at all. Ancient sages,who far surpassed us,even learned from their teachers. People today,who are far inferior to them,regard learning from the teacher as a disgrace. Thus,wise men become more wise and unlearned men become more foolish. This explains what makes a wise man and what makes a foolish man. It is absurd that a person would choose a teacher for his son out of his love for him,and yet refuse to learn from the teacher himself,thinking it a disgrace to do so. The teacher of his son teaches the child only reading and punctuation,which is not propagating the doctrine or resolving doubts as the aforementioned. I don“t think it wise to learn from the teacher when one doesn”t know how to punctuate,but not when one has doubts unresolved,for that I find to be the folly of learning in small matters,but neglecting the big ones. Even medicine men,musicians and handicraftsmen do not think it disgraceful to learn from each other. When one of the literati calls another man his“teacher”and himself his“student”people will get together and invariably laugh at him. If you ask them why they are laughing,they will say that since he is almost of the same age and as erudite as another man,it would be degrading for him to call the other man“teacher”if the other man“s social rank is lower than his;and it would be flattering if the other man”s social rank is higher. Alas!It is clear that the tradition of learning from the teacher can no longer be restored. Medicine men,musicians and handicraftsmen are despised by the gentlemen. How strange it is that gentlemen are less wise than these people! The ancient sages did not limit themselves to particular teachers. Confucius had learned from people like Tanzi2,Changhong3,Shixiang4,and Laodan5,who were not as virtuous and talented as Confucius. Confucius said“If three men are walking together,one of them is bound to be good enough to be my teacher.”A student is not necessarily inferior to his teacher,nor does a teacher necessarily be more virtuous and talented than his student. The real fact is that one might have learned the doctrine earlier than the other,or might be a master in his own special field. Pan,the son of Li`s family,who is only seventeen years old,loves to study Chinese classics of the Qin and Han dynasties,and masters the six jing6 and their annotations. He does not follow conventions and is willing to learn from me. I appreciate his ability to act in accordance with the old tradition of learning. Therefore I dedicate this piece to him. 原文:自三峽七百里中,兩岸連山,略無闕處;重巖疊嶂,隱天蔽日:自非亭午夜分,不見曦月。 至于夏水襄陵,沿溯阻絕?;蛲趺毙?,有時朝發(fā)白帝,暮到江陵,其間千二百里,雖乘奔御風,不以疾也。 春冬之時,則素湍綠潭,回清倒影。絕巘多生怪柏,懸泉瀑布,飛漱其間。清榮峻茂,良多趣味。每至晴初霜旦,林寒澗肅,常有高猿長嘯,屬引凄異??展葌黜懀мD久絕。故漁者歌曰:“巴東三峽巫峽長,猿鳴三聲淚沾裳!” 譯文:在三峽的七百里中,兩岸山連著山,幾乎沒有半點空隙。層層疊疊的山巖峰巒,遮蔽了天空,擋住了日光。假如不是正午和半夜,就看不到太陽和月亮。到了夏季,大水漫上兩岸的丘陵,上行、下行的水路都斷絕了。有時皇帝有詔命必須火速傳達,早晨從白帝城動身,傍晚就到了江陵,這中間有一千二百里的路程,即使騎上奔馳的駿馬,駕著長風飛翔,也沒有如此迅速。春冬季節(jié),白色的急流,回旋著清波;碧綠的深潭,倒映著兩岸山色。極為陡峭的山峰上,生長著許多姿態(tài)奇特的柏樹,大小瀑布,在那里飛射沖刷,江水清澈,樹木繁盛,群山峻峭,綠草豐茂,確實很有趣味。每逢雨后初晴或霜天清晨,樹林山澗冷落而蕭索,常有猿猴在高處長聲鳴叫,聲音連續(xù)不斷,異常凄厲?;仨懺诳諘绲纳焦戎?,很長時間才消失。所以打魚的人唱道:“巴東三峽巫峽長,猿鳴三聲淚沾裳。 酈道元(約466—527),生活于南北朝北魏時期,出生在河北省涿縣一個官宦世家,少年時代就喜愛游覽。后來他做了官,就到各地游歷,每到一地除參觀名勝古跡外,還用心勘察水流地勢,了解沿岸地理、地貌、土壤、氣候,人民的生產(chǎn)生活,地域的變遷等。他發(fā)現(xiàn)古代的地理書——《水經(jīng)》,雖然對大小河流的來龍去脈缺乏準確記載,但由于時代更替,城邑興衰,有些河流改道,名稱也變了,但書上卻未加以補充和說明。酈道元于是親自給《水經(jīng)》作注。 為了寫《水經(jīng)注》,他閱讀有關書籍達400多種,查閱了所有地圖,研究了大量文物資料,還親自到實地考察,核實書上的記載?!端?jīng)》原來記載的大小河流有137條,1萬多字,經(jīng)過酈道元注釋以后,大小河流增加到1252條,共30多萬字,比原著增加20倍。書中記述了各條河流的發(fā)源與流向,各流域的自然地理和經(jīng)濟地理狀況,以及火山、溫泉、水利工程等。這部書文字優(yōu)美生動,也可以說是一部文學著作。由于《水經(jīng)注》在中國科學文化發(fā)展史上的巨大價值,歷代許多學者專門對它進行研究,形成一門“酈學”。 翻譯 長江繼續(xù)向東流,經(jīng)過巫峽。巫峽是杜宇王時派人鑿開用來通江水的。郭仲產(chǎn)說:“按照《漢書·地理志》,巫山在巫山縣城西南,可是現(xiàn)在巫山在巫山縣城的東邊,這大概是郡縣政府所在地不固定的緣故吧!”長江經(jīng)過巫峽,往東流去,經(jīng)過新崩灘。這山在漢和帝永元十二年崩塌過一次,晉太元二年又崩塌過一次。崩塌的時候,水倒流一百多里,掀起幾十丈高的浪頭?,F(xiàn)在灘上的石頭,有些圓的象簞,有些方的象笥,象這樣一類的多得很,都是崩塌的山崖上滾落下來的,使得湍急的江水更是洶涌,所以叫它做新崩灘。那崩塌的山崖剩下的部分,比起其他各個山嶺,還算是高聳突出的。新崩灘下去十多里,有大巫山,它的高不只是三峽所沒有,而且可以跟岷山、峨眉山爭高低,同衡山、九疑山相并列;它遮護統(tǒng)領周圍的各個山峰,高與云平,還要到霄漢去衡量它們的高低??!神入孟凃就居住在這大巫山上。《山海經(jīng)》記載:“夏朝君主啟的臣子孟凃,這人在巴地主管神靈之事。巴地的人到孟凃那里訴訟,孟凃把那衣服上有血的人抓起來了,被抓的人請求饒命,孟凃赦免了他,讓他居住在這丹山的西邊。”郭景純給《山海經(jīng)》作注說:“丹山在丹陽,屬巴地?!钡ど轿骶褪俏咨?。天帝的女兒也住在那里。宋玉所說:“天帝最小的女兒名叫瑤姬,未出嫁就死了,埋在巫山的南面。靈魂變成草,這就是靈芝。”記載“神女離別楚懷王時自敘:‘巫山神女,住在巫山險要的地方,早上變?yōu)槌?,晚上變?yōu)橛觎F,早早晚晚,都在陽臺山的下面?!诙煸绯咳タ?,果然象神女所說。因此楚懷王為神女立廟,叫做朝云?!@一段從頭到尾全長一百六十里,叫做巫峽,是根據(jù)巫山而得名的。 江水又東,逕巫峽,杜宇所鑿以通江水也。郭仲產(chǎn)云:“按地理志,巫山在縣西南,而今縣東有巫山,將郡縣居治無恒故也!”江水歷峽,東,逕新崩灘。此山漢和帝永元十二年崩,晉太元二年又崩。當崩之日,水逆流百余里,涌起數(shù)十丈。今灘上有石,或圓如簞,或方似笥,若此者甚眾,皆崩崖所隕,致怒湍流,故謂之新崩灘。其頹巖所余,比之諸嶺,尚為竦桀。其下十余里,有大巫山,非惟三峽所無,乃當抗峰岷峨,偕嶺衡疑;其翼附群山,并概青云,更就霄漢辨其優(yōu)劣耳!神孟凃所處?!渡胶=?jīng)》曰:“夏后啟之臣孟凃,是司神于巴,巴人訟于孟凃之所,其衣有血者執(zhí)之,是請生,居山上,在丹山西?!惫凹冊疲骸暗ど皆诘り?,屬巴?!钡ど轿骷次咨秸咭?。又帝女居焉。宋玉所謂:“天帝之季女,名曰瑤姬,未行而亡,封于巫山之陽。精魂為草,寔為靈芝?!彼^“巫山之女,高唐之阻,旦為為云,暮為行雨,朝朝暮暮,陽臺之下?!┰缫曋?,果如其言。故為立廟,號朝云焉。”其間首尾百六十里,謂之巫峽,蓋因山為名也。 在整個三峽七百里地當中,江兩岸一個山峰連著一個山峰,一點空缺的地方也沒有。層層疊疊的高山險峰,擋住了天空,遮蔽了太陽;除非在正午或半夜,否則就看不見太陽或月亮。到了夏天江水漫上山陵的時候,上行和下行的船都被阻絕了。偶或皇帝有命令須急速傳達,有時候早上從白帝城出發(fā),晚上就到了江陵,這中間一千二百里路,即使騎著快馬,駕著長風,和行船比起來也不算快。春冬雨季,這一帶有潔白的急流,碧綠的深潭,回旋著的清流,倒映著的影子;極高的山頂上長滿了形狀奇特的柏樹,從山崖上流下來的泉水和瀑布從那兒飛速沖刷而下;水清,樹榮,山高,草茂,的確富有吸引人、使人感到愉快的特色。每到秋天雨后剛晴或者下霜天的早晨,山林中氣候寒冷,山溝里氣氛清泠;常常有山高處的猿猴拉長聲音呼叫,叫聲象—種悠長的歌曲非常凄涼特別,空曠的山谷傳送著猿啼的回聲,悲哀宛轉很久才消失。所以打魚的人唱道:“巴東三峽巫峽長,猿鳴三聲淚沾裳!” THANKS !!! 致力為企業(yè)和個人提供合同協(xié)議,策劃案計劃書,學習課件等等 打造全網(wǎng)一站式需求 歡迎您的下載,資料僅供參考 -可編輯修改-- 配套講稿:
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