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葡萄韩愈翻译篇一
《韩愈 《葡萄》》
葡萄韩愈翻译篇二
《韩愈传 译文》
韩愈,字退之,昌黎人。父亲名叫韩仲卿,不做官也不出名。韩愈三岁的时候成了孤儿。
韩愈在祭奠侄子韩老成死的祭文中没讲明白,说只能依靠兄嫂),被同族的堂兄抚养。韩愈因为自己是孤儿,小时候学习儒家经典很刻苦,不像其他孩子那样还需要奖励来诱导。大历(唐代宗年号766~779)贞元(唐德宗年号785~804)年间(因为其他年号都比较短),文坛风气是比较崇尚古文,模仿杨雄和董仲舒的议论文,而独孤及和梁肃被称为模仿的最好,赢得了知识分子的广泛尊敬。韩愈和他们的拥趸们交往,刻苦钻研和模仿,打算靠这个成为当时有影响力的人物。在考取进士的时候,把自己的文章上交给多位国家重要行政长官,曾担任过宰相的郑余庆很欣赏他,积极地称赞他,因此很快就出了名,很快就成了进士。
宰相董晋到大梁去工作,请韩愈作他的巡官。董晋的职员班子撤除后,徐州的张建封又慕名请他去做下属。韩愈认为自己得到了承认,说话越来越直率,不去刻意躲避和忌讳什么,他的品德专一而正派,不去从事一些世俗的人情交际。后来调他去做四门博士,在后来升为监查御史。德宗晚年的时候,朝廷中分了好几派,宰相也不好好负责。宫市(就是太监到市场上明抢,白居易的《卖炭翁》就反映了此事,曾导致一名太监被愤怒的农民杀死,因为这个太监不但要抢东西,还抢人家的驴子)的弊端很明显,但谏官们反复提意见皇帝也不接纳(因为抢的东西都是他自己用,德宗就是这样一个目光短浅,自尊心超强和喜好奸佞的一个混蛋,可以说他在位时期,极大地动摇了地主阶级的腐朽统治)。韩愈曾经写了几千字的文章极力批判这件事,皇帝不听反而很生气,把他从京官贬到连州(后来刘禹锡好像也被贬到这地方,好像属于广东省,当时属于不发达地区,很边远)山阳县做县令,后来又转到江陵府作政府科员。
元和初年(唐宪宗年号,805年以后,唐德宗的孙子,他在位期间对不服从的藩镇手腕强硬,并取得了很多成绩,逐渐恢复了朝廷的威望,史称元和中兴),召韩愈去做国子博士,后来又任命为都官员外郎(大概相当于什么候补委员之类,宋代,员外干脆成了土地主的代名词)。但是华州刺史阎济美因为公事停止了华阴县令柳涧县令的工作,但还让他临时担任职员的工作。过了几个月,阎济美停职了,到公寓中去住,柳涧挑拨农民工去向他讨要前年为军队服劳役的工资。后来的刺史认为柳涧做事不妥,上报朝廷,朝廷把柳涧贬为房州司马。韩愈正好经过华州,听说此事后,认为俩刺史合伙欺负人,就上书朝廷替柳涧开脱,韩愈的奏章被留在了皇宫中没有处理。皇帝命令监察御史李某某考察这件事,发现了柳涧的罪恶,于是追加处罚,把柳涧贬到某处作尉官。朝廷认为韩愈在不清楚实情的情况下胡说八道,又把他恢复成原来的职位:国子博士。韩愈自己觉得自己很有才,但却常被朝廷,丢在一边,就写了一篇《进学解》自我安慰:国子博士早晨到学校,把学生们召集来,教导说,业精于勤荒于嬉,行成于思毁于随,大家赶上了好皇帝,都好好学习儒家经典,不要担心自己没有出头之日,还没说完,学生中有人笑起来,说,您这是糊弄我们呢,我跟了您很久,您学习六艺非常的投入,排斥不符合儒家精神的佛老思想,刻苦总结从古到今所有的经典,但您公众面前既没有威望,也没什么私人关系比较好的朋友,动不动就被贬官,日子过得很清苦,头发掉了牙齿松了,不去考虑这些反而教别人和你一样?先生说了,你过来,我只是说你自己努力就行了,至于会不会受重要,那是宰相们的事情。孟子和荀子都很牛查,但他们也不是没有机会?我现在虽然文章言论并不是很恰当,皇帝大臣没有收拾我,对我已经很眷恋了。政府中管事的人看到这篇文章很同情他,考虑到韩愈很有史学才能,委任他作比部郎中和史馆修撰(编写史书)。过了一年,又提升为考功郎中(可能是负责绩效考评的人力资源部官员)知制诰(起草政令的人),然后封为中书舍人(差不多吧,也是起草公文的)
不久又有看着韩愈不顺眼的人,提出他以前的旧事,说韩愈曾经降职到江陵府科员期间,荆南节度使(省级军政长官)裴均对他很好,裴均的儿子裴锷很平庸俗气,最近裴锷回家看望父亲,韩愈作了一篇序文送行,称呼裴均的字(好像古代不兴对儿子称呼父亲的
字,具体搞不懂)。这种言论在朝廷传播开来,因为这个韩愈又被贬为太子右庶子。
元和十二年(817年)8月,宰相裴度担任淮西宣慰处置使,兼任彰义军(军是行政单位,和州一级,水浒上害宋江的黄文炳,家住无为军)节度使,请韩愈作他的行军司马,赐给韩愈金紫的衣服。淮西和蔡这两个地方平定之后,12月韩愈随裴度返回首都长安,因为功劳授予他刑部侍郎(刑部副部长,定额好像是两位),命韩愈编写平淮西碑碑文,这篇文章中韩愈多数突出裴度的事迹,而当时进入蔡州捉拿吴元济的,应该是李愬功劳最大,李愬很不服气。李愬的妻子跑到皇宫中上告碑文不能反映真实情况,(李愬的父亲是李晟,功劳很大,娶的老婆好像是公主),皇帝下令取消韩愈写的这篇碑文,让翰林学士段文昌重新编写并刻石。
长安附近的风翔,有法门寺,法门寺中有座护国真身塔,塔中珍藏了释迦牟尼的手指骨一节,传说这个宝贝三十年开启一次,每次开启会保佑庄稼收成好,人民幸福和谐。元和14年(819年)正月,皇帝让太监某某帅三十个人,去迎接佛骨,要在皇宫中保留三天,再送到各个寺院。无论是大臣和老百姓们,都跑去施舍(毕竟三十年才一次,人生有几个三十年?乱世之中求个平安吧),唯恐落在后面,老百姓就有因此而导致破产的,甚至烧掉头发烧灼胳膊去赶这个时髦,韩愈一向不喜欢佛教,于是上了一篇《谏迎佛骨表》(参见我另一篇文章)。
宪宗看了这篇文章十分生气,过了一天出示给大臣们看,将要严厉处置韩愈。裴度和崔群说:韩愈虽然让您生气,应该判罪,但也是因为他内心很诚恳,不怕被您处置,否则他干嘛这么吃力不讨好?请宽恕他以显示您的大度,这样会鼓励其他上书言事的人。皇帝说,韩愈说我过度信仰佛教我可以宽容,他干嘛说东汉之后皇帝信佛的都短命,这岂不是太荒谬了,作为臣子如此狂妄,不能原谅!于是大家都吓得不敢说话,以至于其他官员都认为韩愈罪有应得,随便找了个借口把韩愈贬官为潮州(今广东潮汕吧?当年鳄鱼泛滥成灾,想必也是蛮荒之地)刺史。
韩愈到了潮阳,又上表给皇帝说:...
宪宗对大臣们说,昨天看了韩愈的表章,想起他劝谏我不要接纳佛骨的事情,我发现他还是很爱我滴,我怎么会不知道呢?(宪宗属于一惊一乍的人物),但是韩愈作为臣子,不该说我信仰佛教就会短命,我是因为这个讨厌他的随便)宪宗打算重新启用韩愈,所以先跟大臣们打个预防针,想看看大臣们如何反应。宰相皇甫镈讨厌韩愈的刚直,恐怕他被重用,第一个跳出来回答,韩愈终究是狂妄粗心,把他调到一个好一点的州郡吧,于是授予韩愈袁州刺史。
开始,韩愈得了潮阳,开始办公,问到老百姓关心的事情,都说,本地西边的湫水中有很多鳄鱼,体型巨大,把老百姓养的家畜将近吃光,所以老百姓都很穷。过了几天,韩愈亲自去看了一下情况,命令判官某某抱着一个猪一个羊,投到湫水中,并作了一篇祭鳄鱼文,让鳄鱼们滚蛋,如果不听就派人收拾它们,不要后悔。祝愿完毕的那天晚上,湫水中
忽然刮起了狂风,伴随着打雷,几天之后,湫水全部干涸,从此潮州人再也不用担心鳄鱼。 袁州的风俗,男女到别人家做仆人的(估计是少男少女的家长借了富户的钱,把儿女作为抵押),如果超过期限不还钱,则做工的人就永远做富户家的仆人。韩愈到袁州之后,增设了相关法律,赎出那些未成年人,还给他们的父母,改变从前的约定,禁止富户这种抢男霸女的行为。
元和15年,上调韩愈为国子祭酒(国立大学的校长),转去做兵部侍郎(国防部副部长)。正赶上镇州乱兵杀死了州长田弘正,推举王廷凑代理军政长官。朝廷让韩愈去安抚人心。韩愈到了之后,召集军民,告诉他们什么是正确,什么是造反。慷慨陈词,王廷凑在一边听了对韩愈很敬畏。后来又改任韩愈为吏部侍郎(国家劳动部人事局副局长)。后来
又改为京兆尹(首都长安市市长),兼任御史大夫(言官,负责向皇帝建议该干什么,不该干什么)。因为韩愈不太去指定地点上班,,被御史中丞(根据钱穆中国历代政治制度得失,早先御史中丞这个官是御史大夫派去到皇宫中和皇帝做沟通的官)李绅(谁知盘中餐的作者)弹劾。韩愈没有被查办,不服气,还是不去上班。李绅和韩愈都是脾气性格急躁走极端的人,于是互相吵闹,别人怎么劝也不听。于是皇帝各打五十大板,派李绅作浙西观察使,韩愈改任兵部侍郎(国防部副部长)。等到李绅要去浙江之前,跑到皇帝面前哭诉,唐穆宗(很贪玩的一个皇帝)可怜他,于是让李绅作兵部侍郎,韩愈作吏部侍郎。长庆(穆宗年号,白居易有白氏长庆集)四年12月死去,时年57岁,追认韩愈为礼部尚书(教育部部长),谥号为“文”,所以后世经常称他作韩文公。 韩愈性格宽宏,通人情,和人做朋友,无论是此人荣耀还是倒霉的时候,都不会因此改变和别人的关系。(不势利眼)。年轻时曾和洛阳人孟郊(诗人,慈母手中线,游子身上衣的作者)东郡人张籍很友好,两人在没有名气地位的时候,韩愈不畏寒暑,向朝中大臣推荐两人,而张籍终于科考成功,在仕途上发展很好。后来韩愈虽然高官厚禄了,但在处理公事之余,和孟郊等平民朋友一起吃饭,谈论诗词,还和往常一样。而对于那些当权人物或土大款,却不屑一顾。同时,韩愈还很能提携年轻人,在家里聘他们做老师,虽晨炊不给(不懂?),但韩愈也毫不介意。只要是对于孔教有利,奖励仁义的事情,他都愿意去做。并且他还热心帮助操办家族或朋友不幸去世留下的孤儿女子的婚事,大约有十多人。
葡萄韩愈翻译篇三
《韩愈《送穷文》全文翻译》
《送穷文》(韩愈)译文
元和六年正月三十日,主人让名叫星的仆人结扎柳条为车,捆草为船,装上干粮,套好牛车,升起帆船,向穷鬼三次作揖并对他们说:“听说你们即将起程,不敢问你们要走哪条路,悄悄准备了车船,装了干粮,今天是吉时良辰,去哪里都是吉利的。请你们吃一顿饭,喝一杯酒,带领你们的朋友伙伴,离开旧寓去住新的住所,车扬尘,风鼓帆,比电光还迅速。你不至长久住在这里长久怨恨,我有资助送行的情谊,你们是否打算马上就走呢?”
屏气细听,好像听到一种如咏似泣细碎不清的声音,让人不禁毛发都竖起来了,耸肩缩脖。那声音似有似无,过了好一会儿才能听分明。似乎有人说:“我和你相伴已经有四十年了。你在幼年时,我没有嫌弃你的幼稚无知,你读书耕田,求官职与功名,我始终跟随你,不改初衷。门户的神灵,呵我叱我,我忍受屈辱包涵容忍,心仍然专注于你,从没有想到别处去。你贬官广东,那里气候潮湿蒸闷,不是我的乡土,所以各种鬼都来欺负我。你在太学任国子博士那四年间,下饭的早餐是切碎的菜、晚餐是一把盐,只有我在保护你,别人都嫌弃你。从当初到如今,我不曾离开你,心里没有去别处的打算,嘴里也没有说过要走的话,你从哪里听到传闻,说我即将离去?一定是先生听信了谗言,存心和我疏远。我是鬼而不是人,哪里用得着车船,只需用鼻子嗅闻食物的气味便可果腹,干粮也是舍弃不带的。我孤身一人,谁是我的朋友伙伴?你如果全都知道,可否一一加以数说?你如果全都说出来,那就可称为圣人智者;真实情况既已揭露,我敢不躲开吗?”
主人回答说:“你以为我真的不知道吗?你的伙伴,不是六也不是四,居十去掉五,满七减去二,各有主张,自有名字,使我动手就惹祸,一说话就触犯忌讳。凡是能使我面目可憎、语言乏味的,都是你们的主意。其一名叫智穷:刚强高尚,厌恶圆滑而喜欢正直,耻于做奸诈之事,不忍心伤害别人;其二名叫学穷:轻视术数名物一类学问,探究幽深微妙的道理,摄取各家学说,掌握精神要领;其三名叫文穷:不只擅长一种技巧,文章怪怪奇奇,不能在当时实施,只能用以自娱;其四名叫命穷:影子和体形不一样,脸丑心美,牟利退居人后,负责争于人先;其五名叫交穷:待朋友忠心耿耿,倾吐肺腑,抬起脚后跟站立盼望对方的到来,对方却把我视为仇敌。这五种穷鬼,是我的五种祸患。你们使我忍饥受冻,惹得别人起讹传造讥讽,你们能使我感到迷惑,而不是别人的离间所能办到的。早上悔恨我的行为,傍晚却又恢复故态。你们卑劣无耻地纠缠我,刚把你们赶走转眼又回到我身边。”
话没说完,五鬼就一起张眼吐舌,跳跃翻滚,拍手顿脚,互相瞧着不由自主地笑了起来。慢慢地对主人说:“你们知道我们的名字和我们的全部作为了,驱赶我们让我们走,实在是小聪明大糊涂。人生一辈子,有多长久?我们替你树立名声,可以流传百世。小人和君子,他们的心意是不同的。只要不趋时适俗,才和天理相通。携持美玉,却只换一张羊皮;吃饱了美好的食物,倒羡慕那糠粥,这世上理解你的人,谁能超过我们呢?你虽然遭到贬斥,我们也不忍心疏远你,如果你不相信我们的话,请你从《诗》《书》等经典中找到答案。”
主人于是垂头丧气,拱手称谢,把那柳条编的车、草扎的船烧掉,请穷鬼在贵客的座位上坐下。
葡萄韩愈翻译篇四
《葡萄 韩愈 咏物诗四首》
葡萄韩愈翻译篇五
《韩愈《祭十二郎文》原文+译文》
韩愈《祭十二郎文》原文+译文
①年、月、日,季父愈闻汝丧七日,乃能衔哀致诚,使建中远具时羞之奠,告汝十二郎之灵:
某年某月某日,小叔叔愈,在听到你去世消息的第七天,才能强忍哀痛,倾吐衷情,派遣建中打老远赶去,备办些时鲜食物作为祭品,在你十二郎灵前祭告:
②呜呼!吾少孤,及长,不省所怙,惟兄嫂是依。中年兄殁南方,吾与汝俱幼,从嫂归葬河阳,既又与汝就食江南,零丁孤苦,未尝一日相离也。吾上有三兄,皆不幸早世。承先人后者,在孙惟汝,在子惟吾,两世一身,形单影只。嫂尝抚汝指吾而言曰:“韩氏两世,惟此而已!”汝时幼小,当不复记忆,吾时虽能记忆,亦未知其言之悲也。
唉!我从小就做了孤儿,等到长大,连父亲是什么样子都记不清,只有依靠哥哥和嫂嫂。哥哥才到中年就死在南方,我和你都年幼,跟随嫂嫂把哥哥的灵柩送回河阳安葬。后来又和你跑到江南宣州找饭吃,虽然零丁孤苦,但没有一天和你分离过。我上面有三个哥哥,都不幸早死。继承先人后嗣的,在孙子辈中只有你一个,在儿子辈中只有一个。韩家子、孙两代都是独苗,身子孤单,影子也孤单。嫂嫂曾经一手抚你、一手指我说:"韩家两代人,就只有你们了!"你当时还小,大概没有留下什么记忆;我当时虽然能记得事了,但也并不懂得嫂嫂的话有多么悲酸啊!
③吾年十九,始来京城,其后四年,又归视汝。又四年,吾往河阳省坟墓,遇汝从嫂丧来葬。又二年,吾佐董丞相幕于汴州,汝来省吾,止一岁,请归取其孥。明年,丞相薨,吾去汴州,汝不果来。是年,吾又佐戎徐州,使取汝者始行,吾又罢去,汝又不果来。吾念汝从于东,东亦客也,不可以久;图久远者,莫如西归,将成家而致汝。呜呼!孰谓汝遽去吾而殁乎!吾与汝俱少年,以为虽暂相别,终当久相与处,故舍汝而旅食京师,以求升斗之禄。诚知其如此,虽万乘之公相,吾不以一日辍汝而就也。
我十九岁那年,初次来到京城。那以后四年,我才到宣州去看你。又过了四年,我往河阳扫墓,碰上你送我嫂嫂的灵柩前来安葬。又过了两年,我在汴州做董丞相的助手,你来看我,住了一年,要求回去接妻儿。第二年,董丞相去世,我离开汴州,你接家眷来与我同住的事儿便化为泡影。这一年,我在徐州协理军务,派去接你的人刚动身,我又离职,你又没有来得成。我想就算你跟我到汴州、徐州,这些地方还是异乡作客,不能把它作为长久之计:要作长远打算,不如往西边回到故乡去,等我先安好家,然后接你来。唉!谁能料到你突然离开我去世了呢?我和你都年轻,满以为尽管暂时分离,终于会长久团聚。所以才丢下你跑到京城求官做,来求得微薄的俸禄。如果早知道会出现这么个结局,即便有万乘之国的公卿宰相职位等着我,我也不愿因此离开你一天而去就任啊!
④去年,孟东野往,吾书与汝曰:“吾年未四十,而视茫茫,而发苍苍,而齿牙动摇。念
诸父与诸兄,皆康强而早世,如吾之衰者,其能久存乎?吾不可去,汝不肯来,恐旦暮死,而汝抱无涯之戚也。”孰谓少者殁而长者存,强者夭而病者全乎!
去年,孟东野到你那边去,我写信给你说:“我论年纪虽然还不到四十岁,可是两眼已经昏花,两鬓已经斑白,牙齿也摇摇晃晃。想到我的几位叔伯和几位兄长,都身体健康却都过早地逝世,像我这样衰弱的人,难道能长命吗?我不能离开这儿,你又不肯来,我生怕自己早晚死去,使你忍受无边无际的悲哀啊!”谁料年轻的先死而年长的还活着,强壮的夭折而病弱的却保全了呢?
⑤呜呼!其信然邪?其梦耶?其传之非其真邪?信也,吾兄之盛德而夭其嗣乎?汝之纯明而不克蒙其泽乎?少者强者而夭殁,长者衰者而存全乎?未可以为信也。梦也,传之非其真也,东野之书,耿兰之报,何为而在吾侧也?呜呼!其信然矣!吾兄之盛德,而夭其嗣矣!汝之纯明而不克蒙其泽乎?而不克蒙其泽矣。所谓天者诚难测,而神者诚难明矣。所谓理者不可推,而寿者不可知矣。
唉!难道这是真的吗?还是做梦呢?还是传信的弄错了真实情况呢?如果是真的,我哥哥的美好品德反而会使他的儿子短命吗?你这样纯洁聪明却不应该承受先人的恩泽吗?年轻的强壮的反而天亡,年长的衰弱的反而健康生存吗?我实在不能把这消息当成真的啊!如果这是在做梦,或者是传错了消息,可是,东野报丧的信件,耿兰述哀的讣文,为什么又分明放在我身边呢?唉!看来这是真的啊!我哥哥的美好品德反而会使他的儿子短命了,你这样纯正聪明应该继承先人的家业,却不能够承受先人的恩泽啊!所谓"天",实在难以测透;所谓“神”,实在难以弄明啊!所谓“理”,真是不能推断;所谓“寿”,根本不能预知啊!
⑥虽然,吾自今年来,苍苍者或化而为白矣;动摇者或脱而落矣,毛血日益衰,志气日益微,几何不从汝而死也?死而有知,其几何离?其无知,悲不几时,而不悲者无穷期也。
虽然如此,我从今年以来,花白的头发快要变得全白了,动摇的牙齿快要脱落了,体质一天比一天衰弱,精神一天比一天衰退,还有多少时间不跟随你死去呢!死后如果有知觉,那我们的分离还能有多久?如果没有知觉,那我哀伤的时间也就不会长,而不哀伤的日子倒是无穷无尽啊!
⑦汝之子始十岁,吾之子始五岁,少者强者不可保,如此孩提者又可冀其成立邪?呜呼哀哉!呜呼哀哉!
你的儿子才十岁,我的儿子才五岁,年轻力壮的都不能保住,像这样的小孩儿,又能期望他们长大,成人立业吗?唉!实在伤心啊!实在伤心啊!
⑧汝去年书云:“比得软脚病,往往而剧。”吾曰:“是疾也,江南之人,常常有之。”未始以为忧也。呜呼,其竟以此而殒其生乎?抑别有疾而至斯乎?
你去年来信说:“近来得了软脚病,越来越厉害。”我回信说:“这种病,江南人多数有。”并不曾把它看成值得担忧的大事。唉!难道竟然因为这种病夺去了你的生命吗?还是另有别的
重病而造成这不幸呢?
⑨汝之书,六月十七日也;东野云:汝殁以六月二日。耿兰之报,无月日。盖东野之使者不知问家人以月日?如耿兰之报,不知当言月日?东野与吾书,乃问使者,使者妄称以应之乎?其然乎?其不然乎?
你的信,是六月十七日写的;东野来信说,你是在六月二日死的;耿兰报丧的信没有说明你死在哪月哪日。或许东野的使者不晓得向家人问明死的具体日期?而耿兰报丧的信,不懂得应当说明死的具体日期?东野给我写信时,才向使者询问死期,使者不过信口胡答来应付他吗?是这样呢,还是不是这样呢?
⑩今吾使健中祭汝,吊汝之孤与汝之乳母。彼有食可守,以待终丧,则待终丧而取以来;如不能守待终丧,则遂取以来。其余奴婢,并令守汝丧。吾力能改葬,终葬汝于先人之兆,然后惟其所愿。
如今我派遣建中祭奠你,慰问你的儿子和你的乳母。他们如果有粮食可以维持到三年丧满,就等到丧满以后接他们来;如果生活困难而不能守满丧期,那就现在把他们接来。其余的奴婢,都让他们为你守丧。等到我有力量改葬的时候,一定把你的灵柩从宣州迁回,安葬在祖先的坟地,这样才算了却我的心愿。
⑾呜呼!汝病吾不知时,汝殁吾不知日,生不能相养以共居,殁不能抚汝以尽哀。殓不得凭其棺,窆不得临其穴。吾行负神明,而使汝夭。不孝不慈,而不能与汝相养以生,相守以死。一在天之涯,一在地之角,生而影不与吾形相依,死而魂不与吾梦相接,吾实为之,其又何尤!“彼苍者天”,“曷其有极”!自今已往,吾其无意于人世矣!当求数顷之田于伊、颍之上,以待余年。教吾子与汝子,幸其成长;吾女与汝女,待其嫁,如此而已。
唉!你生病我不知道时间,你去世我不知道日期,你活着我们不能同住一起,互相照顾,你死后我又不能抚摸你的遗体,尽情痛哭,入殓之时不曾紧靠你的棺材,下葬之时不曾俯视你的墓穴!我的德行有负神灵,因而使你夭亡。我不孝顺、不慈爱,因而既不能和你互相照顾,一同生活,又不能和你互相依傍,一起死去。一个在天涯,一个在地角,活着的时候,你的影子不能和我的身子互相依傍,去世以后,你的灵魂不能和我的梦魂亲近,这实在是我自己造成恶果,还能怨谁呢!《诗经》说:“彼苍者天”,“曷其有极”!(那茫茫无际的苍天啊,我的悲哀何时才有尽头呢!)从今以后,我对这个世界大概也就没有什么可以留恋的了!我该回到故乡去,在伊水、颍水旁边买几顷田,来打发我剩余的岁月。教育我的儿子和你的儿子,希望他们成才;抚养我的女儿和你的女儿,等待她们出嫁:我想要做的,不过如此罢了。
⑿呜呼!言有穷而情不可终,汝其知也邪?其不知也邪?呜呼哀哉!尚飨!
唉!话有说尽的时候,而悲痛的心情却是没完没了的,你是能够理解呢,还是什么都不知道了呢?唉!伤心啊!希望你的灵魂能来享用我的祭品啊!
葡萄韩愈翻译篇六
《韩愈-进学解 --王茜翻译 EXPLANATIONS FOR STUDIES》
韩愈-进学解 --王茜翻译 EXPLANATIONS FOR STUDIES进 学 解 EXPLANATIONS FOR STUDIES 国子先生晨入太学,召诸生立馆下,诲之曰:「业精于勤,荒于嬉。行成于思,毁于随。方今圣贤相逢,治具毕张。拔去凶邪,登崇俊良。占小善者率以录,名一艺者无不庸。爬罗剔抉,刮垢磨光。盖有幸而获选,孰云多而不扬?诸生业患不能精,无患有司之不明。行患不能成,无患有司之不公。In the morning, the imperial professor enters the imperial classroom, summons his students to stand in front of the room and gives them instructions: “You will have a good command of knowledge through diligent study, but if you only play around you will forget about what you have learned. A deed is accomplished through painstaking endeavors and is wasted because of frolics. At this time saints are arising, and punishments are reinforced so as to remove evilness and to exalt virtuousness. Those that are interested in petty gains are all put on record, and those that are proficient with only one skill are all considered incompetent. People should acquire vast knowledge before discriminating them; people should remove dirt on stones to reveal their sparkles. No wonder sometimes incompetent people win out in imperial examinations, but does this mean that the erudite ones will be neglected? You people should see if you are diligent enough but should not be concerned if the officials are wise or not; you should see if you are accomplished or not but should not be concerned if the officials are just or not.” 言未既,有笑于列者曰:「先生欺余哉!弟子事先生,于兹有年矣。先生口不绝吟于六艺之文,手不停披于百家之编。记事者必提其要,纂言者必钩其玄。贪多务得,细大不捐。焚膏油以继晷,恒兀兀以穷年:先生之于业,可谓勤矣。抵排异端,攘斥佛老。补苴罅漏,张皇幽眇。寻坠绪之茫茫,独旁搜而远绍。障百川而东之,回狂澜于既倒:先生之于儒,可谓有劳矣。沈浸[酉农]郁,含英咀华。作为文章,其书满家。上规姚姒,浑浑无涯。周诰殷盘,佶屈聱牙。春秋谨严,左氏浮夸。易奇而法,诗正而葩。下逮庄骚,太史所录。子云、相如,同工异曲:先生之于文,可谓闳其中而肆其外矣!少始知学,勇于敢为。长通于方,左右俱宜:先生之于为人,可谓成矣。然而公不见信于人,私不见助于友。跋前踬后,动辄得咎。暂为御史,遂窜南夷。三年博士,冗不见治。命与仇谋,取败几时!冬暖而儿号寒,年丰而妻啼饥。头童齿豁,竟死何裨?不知虑此,而反教人为!」 Before I finish the sentence, I catch a sneer from the students standing there: “Are you kidding? I have been learning from you for quite some years. You are always reciting poems and rev
iewing articles. You always summarize the essential ideas when you record an event, and find the connotations when you develop an article; you absorb things of diverse natures; you stay up every night and study under the shimmering light. You are indeed industrious in your studies. You expel heresies and attack Buddhism. You supplement the great works, correct inaccuracies, expound intricate principles, continue unfinished causes, learn extensively, and carry on theories left over from the ancient time. You level mountains to make rivers run towards the east, and you make vigorous efforts to turn the situations at critical moments. You are contributive to Confucianism. You are learned, and you relish the beauties of literature. You have published so many books that they fill up your home. You are pure and honest and are comparable to Yu Shun and Xia Yu. Your works are as difficult to read as Zhou Gu and Yin Pan, as precise as the Spring and Autumn Annals, as sumptuous as Zuo Shi, as innovative and exemplary as the Book of Changes, and as classic as Shi. Your works are comparable to Zhuang Zi and Li Sao, and the works of Tai Shi Gong, Ziyun and Xiangru. Your articles are meaningful and graceful. When you were young you were bold; later you learned disciplines, and are able to succeed one way or another. You are indeed accomplished. However, people do not trust you, and you do not extend help to your friends. You are always caught in a dilemma, and are often held responsible for some malpractice. You used to be a censor, but soon you ran away to the south border. Though you have been a professor for three years, you have not accomplished any achievement. You trust your life into the hand of your enemies, being totally unaware when your life is endangered. In warm winters your son complains for coldness, and in years of big harvests your wife cries because of hunger. You are bald-headed and buck-toothed, and I wonder if your appearance will get even worse after your death? Why don’t you mind your own business, instead of sitting here and teaching others?” 先生曰:「吁!子来前。夫大木为[(上)亡(下)木],细木为桷。[木薄]栌侏儒,[木畏][(外)门(内)臬][(上)户(下)占]楔,各得其宜,施以成室者,匠氏之工也。玉札、丹砂,赤箭、青芝,牛溲,马勃,败鼓之皮,俱收并蓄,待用无遗者,医师之良也。登明选公,杂进巧拙,纡余为妍,卓荦为杰,校短量长,惟器是适者,宰相之方也。昔者孟轲好辩,孔道以明。辙环天下,卒老于行。荀卿守正,大论是弘。逃谗于楚,废死兰陵。是二儒者,吐辞为经,举足为法。绝类离伦,优入圣域,其遇于世何如也? 今先生学虽勤而不繇其统,言虽多而不要其中。文虽奇而不济于用,行虽修而不显于众。犹且月费俸钱,岁糜廪粟。子不知耕,妇不知织。乘马从
徒,安坐而食。踵常途之促促,窥陈编以盗窃。然而圣主不加诛,宰臣不见斥,兹非其幸欤?动而得谤,名亦随之。投闲置散,乃分之宜。若夫商财贿之有亡,计班资之崇庳。忘己量之所称,指前人之瑕疵。是所谓诘匠氏之不以[木弋]为楹,而訾医师以昌阳引年,欲进其[豕希]苓也。」 Here is my answer for him: “Alas! Please step forward! A big wood can be used as a girder, a thin wood can be used as a square rafter, a small wood can be used as a pendentive, a stout wood can be used as a door-hinge pit, and a wedge can be used as a door bar. If a craftsman can make good uses of these different parts on a timber and build a house, he will be considered a proficient one. If a person can collect jade-colored strips, cinnabars, red bamboos, green sacred grass, the urine of an ox, the sperms of a horse, and the skin of a broken drum, and make good use of them all, he will be considered a good doctor. Wise people will be selected as high-ranking officials no matter they are skillful or clumsy. Graceful people will be considered beautiful, and the sturdy ones will be considered heroic. A prime minister's principle is to compare people’s gifts and weaknesses, and select those that are the most suitable. In the past, Meng Ke enjoyed arguing with people, and Confucius enjoyed giving people instructions. The track of his carriage was seen all over the country, and he was still traveling when he breathed his last. Xun Qing was a virtuous person, and his philosophy was broad and deep. But later he fled to the kingdom Chu to escape from slanders, and died in Lanling. These two stately persons were so elegant, authoritative and extraordinary that they were considered saints. But why is it that their destinies were so tragic? Though I am diligent and industrious, I do not understand the principles. Though I talk a lot I cannot tell the essences. Though my articles are innovative they are not useful. Though my behaviors are elegant I am not extraordinary. Every month I will use up my salary, and each year I will eat up the corns in my granary. My sons do not know how to cultivate, and my wife does not know how to weave. When they travel they will sit in carriages, and when they have dinner they will sit unbothered. A normal journey will appear to be too long and tiring for them. They will look for houses whose bolts are old and rotten so that they can steal things out. However, a wise ruler will not punish them, and a competent official will not rebuke them. How lucky they are! But once a person initiates to do anything, he will be slandered, and the notoriety will follow him; whereas if he is at leisure, people will find him peaceful. As for people who badger with the amount of their salaries and the ranking of their positions and forget about their own capabilities and incapability but condemn the injustice of their seniors, they are like the idiot who asks
a carpenter to use a peg stake as the beam column and who asks a doctor to preserve the lives of his patients with cathartics instead of tonics!”
葡萄韩愈翻译篇七
《韩愈-师说翻译》
韩愈·《师说》英译
古之学者必有师。师者,所以传道受业解惑也。人非生而知之者,孰能无惑?惑而不从师,其为惑也,终不解矣。生乎吾前,其闻道也,固先乎吾,吾从而师之;生乎吾后,其闻道也,亦先乎吾,吾从而师之。吾师道也,夫庸知其年之先后生于吾乎?是故无贵无贱,无长无少,道之所存,师之所存也。
嗟乎!师道之不传也久矣,欲人之无惑也难矣。古之圣人,其出人也远矣,犹且从师而问焉;今之众人,其下圣人也亦远矣,而耻学于师。是故圣益圣,愚益愚。圣人之所以为圣,愚人之所以为愚,其皆出于此乎?爱其子,择师而教之;于其身也,则耻师焉,惑矣。彼童子之师,授之书而习其句读者,非吾所谓传其道解其惑者也。句读之不知,惑之不解,或师焉,或不焉,小学而大遗,吾未见其明也。巫医、乐师、百工之人,不耻相师。士大夫之族,曰师曰弟子云者,则群聚而笑之。问之,则曰:“彼与彼年相若也,道相似也,位卑则足羞,官盛则近谀。”呜呼!师道之不复,可知矣。巫医、乐师、百工之人,君子不齿。今其智乃反不能及,其可怪也欤!
圣人无常师。孔子师郯子、苌弘、师襄、老聃。郯子之徒,其贤不及孔子。孔子曰:“三人行,则必有我师。”是故弟子不必不如师,师不必贤于弟子。闻道有先后,术业有专攻,如是而已。
李氏子蟠,年十七,好古文,六艺经传皆通习之,不拘于时,学于余。余嘉其能行古道,作《师说》以贻之。
On the Teacher
Han Yu
In ancient times scholars always had teachers. It takes a teacher to transmit the Way, impart knowledge and resolve doubts. Since man is not born with knowledge, who can be without doubt? But doubt will never be resolved without a teacher. He who was born before me learned the Way before me, and I take him as my teacher. But if he who was born after me learned the Way before me, I also take him as my teacher. I take the Way as my teacher. Why should I care whether a man was born before or after me? Irrespective therefore of the distinction between the high-born and the lowly, and between age and youth, where the Way is, there is my teacher.
Alas, it has been a long time since the Way of the teacher was transmitted! And so it is difficult to expect people to be without doubt. Though ancient sages far surpassed the common folk, they nevertheless asked questions of their teachers. On the other hand, the masses of today, who are far inferior to the sages, are ashamed to learn from their teachers. Consequently, the sage became more sage, and the ignorant more ignorant. Indeed, is this not the reason why the sages were sage and the ignorant folk ignorant?
He who loves his son selects a teacher for the child‗s education, but he is ashamed to learn from a teacher himself. He is indeed deluded. The teacher of a child is one who gives instruction on books and on the punctuation of sentences. This is not what I meant when I talked about one who transmits the Way and resolves doubts. To take a teacher for instruction in correct punctuation and not to take a teacher to help resolve doubts is to learn the unimportant and leave out the important. I do not see the wisdom of it. Shamans, doctors, musicians and craftsmen are not ashamed to take one another as teachers. But, when the scholar-officials speak of teachers and pupils, there are those who get together and laugh at them. When questioned, their reply is that so and so is of the same age as so and so and that their understanding of the Way is similar. If one takes another who holds a low position as his teacher, it is something to be ashamed of. If it is some high official who is taken as a teacher, it is a form of flattery. Alas, the Way of the teacher is no longer understood! Shamans, doctors, musicians and craftsmen are not respected by a gentleman, but their wisdom is beyond that of the gentleman. Is this not strange?
Our sages had no constant teachers. Confucius took T‘an-tzu, Ch‘ang-hung, Shih-hsiang and Lao-tan as his teachers, all of whom were not so wise as himself. Said Confucius, ―Among three men who walk with me, there must be a teacher of mine‖. The pupil is therefore not necessarily inferior to the teacher, and the teacher is not necessarily wiser than the pupil. What makes the difference is that one has heard the Way before the other and that one is more specialized in his craft and trade than the other – that is all.
Li P‘an, who is seventeen, is fond of ancient literature and is deeply versed in the six arts, the classics and chronicles. Not subject to the trend of the day, he has studied under me. Pleased that he can practice the ancient Way, I have written this essay on the teacher to present to him.
(刘师舜 译)
Han Yu
Since ancient times, to learn all men must have teachers, who pass on the truth and dispel ignorance. As men are not born wise, who can be free from ignorance? But ignorant men do not find teachers, they remain ignorant forever. Some teachers may be born before me and have learned the truth before me; I should therefore learn from them. Some may have been born after me, but learned the truth before me; I should also learn from them. As I seek the truth, I need not worry whether my teacher is my senior or junior. Whether he is noble or common, older or younger, whoever knows the truth can be a teacher.
Alas, since men have long ceased learning from teachers it is hard not to be ignorant. The old sages were far superior to common men, yet they sought the truth from teachers. Most men of today are far below those sages, yet they think it shameful to learn. That is why sages become more sage, while fools more foolish. No doubt this is what makes some sages and others fools.
A man who loves his son chooses a teacher for him but is ashamed to find one for himself. This is entirely wrong. All a child's teacher can do is give him a book and tell him how to read it sentence by sentence. This is not the teacher I have in mind who can pass on the truth and dispel ignorance. If we want to learn to read but not to dispel ignorance, we are learning the lesser and giving up the greater, which is hardly intelligent.
Physicians, musicians and artisans are not ashamed to learn from each other. But if one of the literati calls another man his teacher and himself pupil, people will flock to laugh at him. If you ask why, they will reply that the men are roughly equal in age and understanding. If one has a low social status, it is humiliating; if one is a high official, it looks like flattery. Clearly, to learn from a teacher is old-fashioned. Physicians, musicians and artisans are despised by gentlemen, yet they seem to be more intelligent. Is this not strange?
A sage has more than one teacher. Thus Confucius learned from Tan Zi, Chang Hong, Shi Xiang and Lao Dan. Men like Tan Zi were inferior to Confucius, yet Confucius said, ―Out of three men, there must be one who can teach me.‖ So pupils are not necessarily inferior to their teachers, nor teachers better than their pupils. Some learn the truth earlier than others, and some have special skills – that is all.
Li Pan, seventeen, is fond of ancient literature, and has studied the six arts, the classics and the commentaries, not confining himself to what is in vogue today. He has studied with me, and as I admire his respect for the old traditions I am writing this essay on teachers for him.
(杨宪益、戴乃迭 译)
Han Yu
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 classics6 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.
1. The ―doctrine‖ refers chiefly to Confucius‘ teachings.
2. Tanzi was the king of the State of Tan during the Spring and Autumn Period. Confucius learned from him about the titles of officials.
3. Changhong was an official during the reign of Emperor Jing of the Zhou Dynasty. Confucius learned from him about music.
4. Shixiang was an official of music in the State of Lu. Confucius learned from him how to play qin.
5. Laodan was another name for Laotse. Confucius learned from him about the rites.
6. The six classics are six classical works of Confucian teachings.
(罗经国 译)
贾岛初次去京城考试。一天他骑着毛驴赋诗,吟得“鸟宿池边树,僧敲月下门”之句。开始的时候想用推字 想想又觉得敲字好.不能决定用什么好,于是反复吟咏,并且用手做推与敲的姿势.韩愈当时是吏部权兆尹.贾岛不知不觉的冲撞到仪仗队的第三节,被侍从押到韩愈身前.贾岛于是对韩愈讲了自己作诗的经过.韩愈在马上停了很久,对贾岛说:敲字比较好.于是与贾岛一起回到了自己的府第.在一起谈论诗歌,两人最后成了好朋友.
游江 昨日游于江上,看见茂密修长的竹子数千株,竹林其间建有茅屋,隐隐有棋声和茶香从中飘扬而出,心底为之暗暗高兴。第二天路过前往拜访那户人家,看见琴、书、茶几、坐席等一应用具俱是一尘不染,泛发出一片豆绿的色彩,大约是竹子的翠绿光芒映射到其上的缘故。静静地坐了许久,从竹叶的缝隙中向外面望去,看见了青翠的山和宽阔的大江,江上飘荡着帆船和鱼艇,又有一丛丛的芦苇洲,耕作着的人和前来送饭的妇女,还有两个在沙滩上嬉戏的小孩儿,狗坐谨慎立在岸旁,就像一个守护着的人。这简直就是小李将军的画中之意悬挂在竹枝和竹叶间。从外面往里面,是一种感受;从里面望向外面又是一种不一样的感受。做学问的人的确能不同角度的思考看待事物,千秋万代的作文章的方法不外乎也是这样,那里只是画呢?
世说新语
有一次荀巨伯千里迢迢去探望一个生病的朋友,刚好碰上外族敌寇攻打那座郡城,朋友就劝巨伯离开,说:“我马上就要死了,您还是离开这儿吧!”巨伯说:“我远道而来看望您,您却要我离开,败坏道义来换得生存,这难道是我荀巨伯做得出来的事情吗?”最终没有离开。郡城陷落后,敌寇进了城,很奇怪荀巨伯还呆在这里,就问他:“我们大军一进城,整个郡城的人都跑光了,你是什么人,竟然还敢一个人留下来?”巨伯回答道:“我的朋友生了病,我不忍心丢下他一个人,如果你们非要杀他,我愿意用我的命来抵换。”敌寇听后内心大受震动,相互议论说:“我们这些不讲道义的人,却侵入这个有道义的地方。”于是就撤军而回了,整个郡城也因此得以保全。
观第五泄记
从庙门往右拐,有一个石头铺的小路。走几步听到很响的打雷声,心里感到害怕。山上的和尚说:“这是瀑布的声音。”快步走去,迈过一块石头缝隙,就看见了瀑布。石头青绿,陡峭如刀削,达不到寸肤(长度单位)的宽度,三面石头就像外城一样耸立。瀑布在青壁间落下,震撼着山谷,就像直着向下喷出雪花一样,突兀的岩山横拦瀑布,激起水花,就像彩虹,拍到岸边水浪突然卷起来然后才落回水中,水的气势更加雄壮,是游山看到的最壮观的景色了。游人们或坐或靠着岩石向下望,拿自己的脸接住迸起的水沫,开始就像一丝凉线,空空的都像编织物的横线,到了飞雨泻崖,还留恋不想回去。傍晚回来,游人们各自写诗赞叹。所看到的景色已经非常绮丽,回想起来更加变幻 方山子传
方山子,是光州、黄州一带的隐士。年轻时,仰慕汉代游侠朱家、郭解的为人,乡里的游侠之士都尊奉他。年岁稍长,就改变志趣,发奋读书,想以此来驰名当代,但是一直没有交上好运。到了晚年才隐居在光州、黄州一带名叫岐亭的地方。住茅屋,吃素食,不与社会各界来往。放弃坐车骑马,毁坏书生衣帽,徒步来往于山里,没有人认识他。人们见他戴的帽子上面方方的且又很高,就说:“这不就是古代乐师戴的方山冠遗留下来的样子吗?”因此就称他为“方山子”。
我因贬官居住在黄州,有一次经过岐亭时,正巧碰见了他。我说:“啊哟,这是我的老朋友陈慥陈季常呀,怎么会住在这里的呢?”方山子也惊讶地问我到这里来的原因。我把原因告诉了他,他低头不语,继而仰天大笑,请我住到他家去。他的家里四壁萧条,然而他的妻儿奴仆都显出怡然自乐的样子。
千里之马 从前,有个嗜好玩马的国君,想用千金重价求取千里马。过了三年,仍无一点收获。这时,宫里一个职位低下的小侍臣,竟然自告奋勇地站出来说:“请您把这个差使交给我吧!”国君点头同意。不到三个月,这人果然找到了一匹日行千里的良马,可是当他要买马时,这匹千里马却死了。他思虑了一会儿,仍然花费500金,将死马的尸骨买了回来。他带着千里马的尸骨回宫向国君复命时,国君见是马的尸骨,非常生气,怒斥道:“我要的是活马,你买这死马回来有什么用?不是白费了500金吗!”侍臣笑道:“请国君息怒,金不是白费的。一匹死马您都愿意昂价买了,何况活马呢?这消息传开,人们都会相信您是真心实意喜爱良马的国君,而且识货,说话算话。这样,一定有人自己 上门献马。”后来,不出一年,国君果真得到了许多别人主动献来的三匹千里马。
昔楚襄王
从前,楚襄王让宋玉、景差跟随着游兰台宫。一阵风吹来,飒飒作响, 楚王敞开衣襟,迎着风,说:“这风多么使人快乐啊!这是我和百姓所共有的吧。”宋玉说:“这只是大王的雄风,百姓怎么能和你共同享受它呢?”宋玉的话在这儿大概有讽喻的意味吧。
僧真在任
吕僧珍担任南兖州刺史时,公平对待属下,不徇私情。堂兄的儿子吕宏起先以贩葱为业,在吕僧珍回故乡做官后,就放弃贩葱,想在州府里求得一官半职。吕僧珍说:“我肩负国家大恩,没有什么可以报效的。你们本来有适合自己身份地位的职业,怎么可以胡乱要求得到不该得的职份!还是应当赶快回到葱铺去吧。”吕僧珍家在市北,前面建有督邮的官署,乡人都劝他迁移官署来扩建住宅。吕僧珍恼怒地说:“督邮这官署,从建造以来就一直在这里,怎么可以迁走它来扩建我自己的宅子呢?”
仲宾又说:过去他家有梨园,最大的梨树,每年可以收获两车梨。突然有一年梨树结的梨特别多,到处都是,是往年的好几倍。因此卖不出去,甚至拿去给猪吃,由此可以想像价格有多低。有种梨叫山梨,味道极佳,(就这样处理)太可惜了。于是用大缸贮藏了几百个梨,用缶盖上口,周四用泥封上,想多放一段时间,想吃的时候随时可以吃。结果时间长了,就把藏梨的事忘了。半年以后到梨园中,突然闻到酒气熏人。就怀疑是守园的人酿的酒熟了,就向他要,一问原来没有这事。于是(想起了之前藏的梨),就打开所藏的梨,结果全部化成了水,清冷可爱。一品尝,味道非常好,是实实在在的好酒呀,喝多了还会醉。回回国的葡萄酒,仅用葡萄酿造,最初不添加其他东西。现在知道了梨原来也可以酿酒,真是前所未闻呀。
不躬不亲
齐桓公对管仲说:“我国地方不大,物产不丰,但群臣的衣服车马都很奢侈,我想下令禁止,可以吗?”管仲说:“我听说,君王吃过的食物,臣下就会常吃,君王喜欢的服饰,臣下就会经常穿戴。而如今,君王您吃的是桂浆,穿的是纯紫的大衣,狐狸皮的白裘,这是群臣过分奢侈的原因啊。《诗经》上说:'不亲自去做,就不能取信于百姓',君王您要禁止他们奢侈,为什么不从自身做起呢?”齐桓公说:“对!”于是重新制作了纯白了衣服,大白的帽子,这样上朝一年,齐国整个风气都变得简朴了!
文公有一册里 听说周忱有一本本子,从记日子到行为处事,没有丝毫遗漏,每天的阴,晴,风,雨,也一定详细地记录。例如说某天中午之前是晴天,中午之后是阴天。某天刮东风,某天刮西风。某天的白夜和晚上下雨。人们刚开始不明白他这么做的原因。一天,有人报告装粮食的船被风吹走找不到了。周忱盘问他丢失船是哪天?中午前还是中午后?刮东风还是刮西风?那人不知道而胡乱回答。周忱一一告诉他实情。那人吃惊且佩服,欺诈于是不能成功。在这时知道了周忱的风、雨的纪录,原来也是公事,不是随便写写的。
乌峰
杞离对熊蛰父说:“先生可知道有一种乌蜂么?黄色的蜂竭尽其力来酿蜜,乌蜂不能酿蜜,而止是吃蜜,因此要封闭蜂巢的时候,蜂王派遣亲信根据黄蜂酿蜜的多少征收赋税,一定彻底驱除那些乌蜂,那些不离开的,大家叫着去杀死它。现在站在朝堂上的人无论贵贱,没有不胼手胝足地为王做事,都是有益于楚国的人啊。可唯有先生游荡着吃饭,提前于星星出现时睡觉,看见太阳升起却还没起床,这是无益于楚国的人呐。早晚就要考核了,我担忧先生会像乌蜂的遭遇一样啊。”熊蛰父说:“先生没看到人的脸么?眼睛与鼻子、嘴巴都是每天必须用的,唯独眉毛没事干,好像可以去掉啊。可是人都有眉毛而唯独你你没眉毛。这还能看么?以楚国之大,却不能容纳一个悠游吃闲饭的人,我怕这个国家成了没有眉毛的人,让看到的人嘲笑啊。”楚王听到了,更加善待熊蛰父了。
诸葛亮之为相国
诸葛亮作为一国的丞相,安抚百姓、遵守礼制、约束官员、慎用权利,对人开诚布公、胸怀坦诚。为国尽忠效力的即使是自己的仇人也加以赏赐,玩忽职守犯法的就算是自己的亲信也给予处罚,只要诚心认罪伏法就是再重的罪也给予宽大处理,巧言令色逃避责任就是再轻的过错也要从严治理,再小的善良和功劳都给予褒奖,再微不足道的过错都予以处罚。他处理事务简练实际,能从根本上解决问题,不计较虚名而重视实际,贪慕虚荣的事为他所不齿;终于使全国上下的人都害怕却敬仰他,使用严刑峻法却没有人有怨言,这是因为他用心端正坦诚而对人的劝戒又十分明确正当的缘故。可以说他是治理国家的优秀人才,其才能可以与管仲、萧何相媲美
群葩当令时
各种花正当时(惹人注目)的时候,只在花开的那几天,在此以前、以后都属于人们经过它也不过问的时候。芙蕖就不是这样:自从荷钱出水那一天,便把水波点缀得一片碧绿;等到它的茎和叶长出,则又一天一天地高起来,一天比一天好看。有风时就作出飘动摇摆的神态,没风时也呈现出轻盈柔美的风姿。因此,我们在花未开的时候,便先享受了无穷的逸致。等到花苞开花,姿态娇嫩得简直要滴水,(花儿)先后相继开放,从夏天直开到秋天,这对于花来说是它的本性,对于人来说就是应当得到的享受了。等到花朵凋谢,也可以告诉主人说,没有对不住您的地方;于是又在花蒂下生出莲蓬,蓬中结了果实,一枝枝独自挺立,还像未开的花一样,和翠绿的叶子一起挺然屹立(在水面上),不到白露节下霜的时候,它所擅长的本领不会(呈献)完毕。以上都是说它适于观赏的方面。 适宜鼻子(的地方),那么还有荷叶的清香和荷花特异的香气;(以它来)避暑,暑气就因它而减退;(以它来)纳凉,凉气就因它而产生。 至于它可口的地方,就是莲籽与藕都可以放入盘中,一齐摆上餐桌,使人满口香味芬芳。 只有霜打的枯萎的叶子,七零八落很不好看,好象成了被遗弃的废物;但是把它摘下贮藏起来,又可以在明年用来裹东西。 这样看来,芙蕖这种东西,没有一时一刻不适于观赏,没有哪部分哪一点不供家常日用。(它)有五谷的实质而不占有五谷的名义,集中百花的长处而除去它们的短处。种植的利益难道有比它还大的吗
甲乙二人
甲乙二人同去游太行山,见到山名碑。甲道:“碑上明明是大行(形),怎么却叫太行(杭)。”乙道:“本来是太行(杭),如何能叫大行(形)。”二人争执不下,去问一位老人,老人说甲对。甲走开以后,乙责怪老人不该。老人道:“偏执负气的人,不必同他争辩。这就是一个偏执负气的人,总以为自己绝对正确,同他争辩,他生起气来,更听不进真话了。既然如此,我看就让他一世不晓得有座太行山好啦!” 二十三日
二十三日,过巫山的凝真观,拜谒了妙用真人的祠堂。真人就是大家所说的巫山神女。祠堂正对着巫山,峰峦很高冲入高天,而山脚则直插入江水中,议论的人都说泰山、华山、衡山、庐山,都没有巫山奇特。可是十二峰并不能全看见,能看到的八九个山峰,只有神女峰纤
巧修长,陡起而变幻多姿,确实适宜作为神女的化身。祠中主持祭祀者说:“每年的八月十五晚上月亮朗明的时候,就能听到优美的管弦音乐,在峰顶上来回走,能听到山上的猿啼鸣,到天明才渐渐停止。”在庙的后边,半山腰中有个石坛,比较平坦。传说“夏禹遇到神女,神女就是在这个地方把符书送给禹。”在石坛上看十二峰,就像屏障一样。这一天,天空晴朗,看四周围没有丝毫云烟,只有神女峰上有几片白云,就像凤凰、白鹤在那里跳舞、散步,很久也不散去,也是很奇异的一个现象。
晋平公与臣饮
晋平公和群臣一起喝酒。喝得痛快了,于是感概地说:“没有谁比做君主更快乐的了,只有他的话没人敢于违背。”师旷在前面陪坐,拿,起琴撞了过去。平公拉开衣襟躲避,琴在墙上撞坏了。平公说:“太师撞谁?”师旷说:“现在边上有个小人说话,所以撞他。”平公说:“是我呀。”师旷说:“呀!这不是做君主的人该讲的话。”近侍要求处罚师旷,平公说:“免了,把这作为我的鉴戒。” 东方朔救乳母
汉武帝的奶妈曾经在外面犯了罪,武帝将要按法令治罪,奶妈去向东方朔求救。东方朔说:“皇上残忍且固执任性,别人求情,反而死的更快。你临刑时,千万不要说话,只可连连回头望着皇帝,我会想办法激将他。”奶妈进来辞行时,东方朔也陪侍在皇帝身边,奶妈照东方朔所说频频回顾武帝,东方朔在武帝旁边说:“你还不赶快离开!皇上现在已经长大了,难道还会想起你喂奶时的恩情吗!”武帝虽然固执任性,心肠刚硬,但是也不免引起深切的依恋之情,就悲伤地怜悯起奶妈了,立刻下令免了奶妈的罪过。
游白水书付过
绍圣元年十月十二日,我与小儿子苏过游白水佛迹院,在汤泉中沐浴,水很热,其源头估计能把东西煮熟。沿着山向东走,有稍稍偏北的地方,又一百丈瀑布。山上有八九个弯道,每个弯道就有谭。潭水深的地方,用绳子系石坠入五丈,还到不了底。潭水像雪花般飞溅,声音如雷鸣般轰响,令人既喜又惊。水边有几十个巨大的脚印,大概就是所谓佛的痕迹把。傍晚时我们顺来路返回,在夕阳映照下山仿佛在燃烧,十分的壮观。或弯腰或抬头看这些山谷。到了江边,此时月亮出来,江水击打着,用双手捧着象碧玉般的水。回到家已是二股时分,我与苏过再次饮酒。吃着橄榄菜,有中萧索感,再也睡不着了。写下这些文字交给过儿,东坡记
昔者汤
过去商汤去见伊尹,叫彭氏的儿子给自己驾车。彭氏之子半路上问商汤说:„您要到哪儿去呢?‟商汤答道:„我将去见伊尹。‟彭氏之子说:„伊尹,只不过是天下的一位普通百姓。如果您一定要见他,只要下令召见而问他,这在他已蒙受恩遇了!‟商汤说:„这不是你所知道的。如果现在这里有一种药,吃了它,耳朵会更加灵敏,眼睛会更加明亮,那么我一定会喜欢而努力吃药。现在伊尹对于我国,就好象良医好药,而你却不想让我见伊尹,这是你不想让我好啊!‟于是叫彭氏的儿子下去,不让他驾车了。如果惠王能象商汤这样,以后就可以采纳普通百姓的主张了。”
诗画皆以人重
我曾经说过诗文书画 都是凭借人的品德才变得贵重起来,苏轼、黄庭坚的墨迹流传到现在,一个字的价值等于平常金子的好几倍;章惇、蔡京、蔡卞之流的字难道写的不好吗?但是后世的人都把他们的字当成粪土一样,一分钱也不值。欧阳修曾经说过,古时候的人都会写书法,唯独那些廉洁贤能的人的字才能够流传久远,就算颜鲁公(颜真卿)的字写得不工整,后世的人见了也会把他的字当成宝贝一样,不仅是书法。诗词与文章这类都是这样。
上书自荐
“臣东方朔从小失去父母,由哥哥嫂子养大.十三岁开始读书,三年学会了文书和记事。十五岁学击剑。十六岁学习《诗经》、《尚书》,背诵了二十二万字。十九岁学习孙吴兵法,有关作战阵形的论说、打仗时队伍进退的节制等内容,也背诵了二十二万宇。我总共背诵了四十四万字。还经常熟习子路的言论。我今年二十二岁,身高九尺三寸,眼睛像挂着的珍珠那样明亮,牙齿如同编成串的贝壳整齐洁白,勇猛像孟贲,敏捷如庆忌,廉洁似鲍叔,守信同尾生。像这样的人,可以做天子的大臣了,臣东方朔冒死再拜向皇上禀奏。”
葡萄韩愈翻译篇九
《与凤翔邢尚书书(韩愈)原文译文阅读及答案》
葡萄韩愈翻译篇十
《韩愈字退之邓州南阳人翻译加全文》
《韩愈,字退之》
韩愈,字退之,邓州南阳人。操行坚正,鲠言无所忌。元和初,权知国子博士。改都官员外郎,迁职方员外郎。华阴令柳涧有罪,前刺史劾奏之,未报而刺史罢。涧讽百姓遮索军顿役直,后刺史恶之,按其狱,贬涧房州司马。愈过华,以为刺史阴相党,上疏治之。既御史覆问,得涧赃,再贬封溪尉。愈坐是复为博士。改比部郎中、史馆修撰,迁刑部侍郎。
翔法门寺有护国真身塔,塔内有释迦文佛指骨一节。宪宗遣使迎佛骨入禁中,三日,乃送佛祠。王公士人奔走膜拜,愈闻恶之,乃上表。表入,帝大怒,持示宰相,将抵以死。裴度、崔群曰:“愈言讦牾,罪之诚宜。然非内怀至忠,安能及此?愿少宽假。”帝曰:“愈,人臣,狂妄敢尔,固不可赦!”于是中外骇惧,虽戚里诸贵,亦为愈言,乃贬潮州刺史。
既至潮,以表哀谢。帝得表,颇感悔,欲复用之,曰:“愈前所论是大爱朕,然不当言天子事佛乃年促耳。” 皇甫镈素忌愈直,即奏言:“愈终狂疏,可内移。” 乃改袁州刺史。袁人以男女为隶,过期不赎,则没入之。愈,:悉计庸得 赎所没,归之父母七百余人。召拜国子祭酒,转兵部侍郎。愈性明锐,不诡随。与人交,终始不少变。成就后进士,往往知名。经愈指授,皆称“韩门弟子”,愈官显,稍谢遣。其徒李翱、李汉、皇甫湜从而效之,遽不及远甚。从愈游者,若孟郊、张籍,亦皆自名于时。
(节选自《新唐书·韩愈传》,有改动)
始潮人未知学,公命进士赵德为之师。自是潮之士,皆笃于文行,延及齐民,至于今,号称易治。潮人之事公也,饮食必祭,水旱疾疫,凡有求必祷焉。而庙在刺史公堂之后,民以出入为艰。前太守欲请诸朝作新庙,不果。元佑五年,朝散郎王君涤来守是邦。凡所以养士治民者,一以公为师。民既悦服,则出令曰:“愿新公庙者,听!”民欢趋之,卜地于州城之南七里,期年而庙成。
或曰:“公去国万里,而谪于潮,不能一岁而归。没而有知,其不眷恋于潮也,审矣。”轼曰:“不然!公之神在天下者,如水之在地中,无所往而不在也。而潮人独信之深,思之至,焄蒿凄怆①,若或见之。譬如凿井得泉,而曰水专在是,岂理也哉?”元丰七年,诏拜公昌黎伯,故榜曰:“昌黎伯韩文公之庙。”
• (节选自苏轼《潮州韩文公②庙碑》)
注:①焄蒿凄怆:熏香祭祀引起凄怆的感情。②韩文公:韩愈,谥号文公,故世称韩文公。
《韩愈,字退之》
翻译:
韩愈,字退之,邓州南阳人。他操行坚定端正,言论鲠直无所顾忌。元和初年,暂时任国子博士。改任都官员外郎。升任职方员外郎。华阴令柳涧有罪,前任刺史上奏弹劾他,没有答复而刺史离职。柳涧指使百姓拦路索要军队停驻时差役的工钱,后任刺史厌恶他,审查这个案子,把柳涧贬为房州司马。韩愈路过华州,认为刺史暗中互相勾结,上疏请求处理。御史复查后,查出柳涧有贪赃罪,再次贬为封溪尉。韩愈因此受牵连重任国子博士。改任比部郎中、史馆修撰,升任刑部侍郎。
凤翔法门寺有一座护国真身塔,塔内有释迦文佛的一节指骨。宪宗派遣使者迎接佛骨到宫中,过了三天,才送回佛寺。王公士人奔走膜拜诵经,韩愈听说后很厌恶,于是上表。奏表递上去后,皇帝大怒,拿着它给宰相看,准备处以死刑。裴度、崔群说:“韩愈出言不逊,治罪确实是应该的。然而若不是心怀最大的忠诚,怎么能说出这样的话?希望圣上稍微宽容他。”皇帝说:“韩愈身为人臣,竟敢这样狂妄,决不能赦免。”这时候朝里朝外的人们惊骇恐惧,就是外戚权贵也为韩愈说情,于是贬为潮州刺史。
韩愈到潮州后,上表悲哀地谢罪。皇帝接到奏表,十分感动追悔,打算重新任用他,说:“韩愈以前议论的事是出于对朕的爱护,但是不应该说天子事奉佛就会寿命短促。”皇甫镈向来忌恨韩愈直率,就上奏说:“韩愈毕竟太狂妄,可以暂且酌情内移。”于是改任袁州刺史。袁州人为了借钱将儿女抵押给人作奴隶,过期无力赎回,就归债主所有。韩愈计算出全部费用赎回已经归债主所有的人,还给他们父母的有七百多人。召入朝廷拜授国子祭酒,改任兵部侍郎。韩愈天性聪明敏锐,不随波逐流。与人交往,自始至终没有一点改变。成全后辈,常常帮助他们成名。凡受过韩愈指教的人,都称“韩门弟子”,韩愈官位显达后,逐渐谢绝教授。他的门徒李翱、李汉、皇甫湜从而效法他,就远远不及他。跟韩愈交往的,如孟郊、张籍,也都有成就闻名于当时。
从前,潮州人不知道学习儒道,韩公指定进士赵德做他们的老师。从此潮州的读书人,都专心于学问的研究和品行的修养,并影响到普通百姓。直到现在,潮州被称为容易治理的地方。 潮州人敬奉韩公,吃喝的时候必定要祭祀他,水灾旱荒、疾病瘟疫,凡是有求助于神灵的事,必定到祠庙里去祈祷。可是祠庙在州官衙门大堂的后面,百姓以为进出不方便。前任州官想申请朝廷建造新的祠庙,没有成功。元佑五年,朝散郎王涤先生来担任这个州的知州,凡是用来培养士子,治理百姓的措施,完全以韩公为榜样。老百姓心悦诚服以后,便下命令说:“愿意重新修建韩公祠庙的人,就来听从命令。”老百姓高高兴兴地赶来参加这项工程。在州城南面七里选了一块好地方,一年后新庙就建成了。
有人说: “韩公远离京城约万里,而贬官到潮州,不到一年便回去了,他死后有知的话,是不会深切怀念潮州的,这是明摆着的。”我说:“不是这样的,韩公的神灵在人间,好比水在地上,没有什么地方不存在。而且潮州人信仰得特别深厚,思念得十分恳切,每当祭祀时,香雾缭绕,不由涌起悲伤凄怆的感觉,就象见到了他,好比挖一口井得到了水,就说水只在这个地方,难道有这个道理的吗?”元丰七年,皇帝下诏书封韩公为昌黎伯,所以祠庙的匾额上题为“昌黎伯韩文公之庙。