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田家翻译欧阳修篇一
《田家 欧阳修 阅读答案》
田 家
绿桑高下映平川，赛罢田神①笑语喧。
林外鸣鸠②春雨歇，屋头初日杏花繁。
注释：①赛田神：是指古代农村以祈盼丰收为内容的一种祭祀活动。②鸠：一种小鸟
9.诗中描写农村生机勃勃的兴旺景象的诗句是： （1分）
10.这首诗描绘了一幅 图画。（1分）
11.这首诗表现了诗人这样的情怀？（2分）
答案：
9．屋头初日杏花繁（1分）
10．春光明敏、欣欣向荣的“农家欢乐图”（
11．对田园生活的热爱和赞美。（2分）
1分）
田家翻译欧阳修篇二
《欧阳修传译文》
欧阳修字永叔，庐陵人。四岁时即死了父亲，母亲郑氏一直守节未嫁，在家亲自教欧阳修读书学习。因家里贫穷，以至于只能用芦荻作笔，在地上学习写字。幼年时，欧阳修就聪 敏过人，读书过目不忘。等到成年时，更是超群出众，卓有声誉。
宋朝立国已有百余年，而文章体裁风格仍然承袭五代之陈规遗风，士人大多因循守旧，所作文章见识浅薄，格调不高。苏舜元、苏舜钦、柳开、穆修等人都曾想创作古文并借此大力提供，以改变当时的文风，但因笔力不足而未能如愿。欧阳修随叔父欧阳晔任职于承受州时，在当地一大姓李氏家的废书筐中发现了唐代韩愈的遗稿《昌黎先生文集》，读后十分仰慕。于是用心寻求其中的精义，以至废寝忘食，决心要追赶他，和他并驾齐驱。考进士，名列第一，选拔到甲科，并被任命为西京推官。以后欧阳修回京返朝，升为馆阁校勘。
欧阳修论事切直了当，因此有些人把他看作仇敌一样，唯儿仁宗勉励他敢于说话，当面赐他五品官的服饰，对侍臣说：“像欧阳修这样的人，到哪里去原著啊？”让他同修起居注，于是又让他掌管制诰。按惯例，对这个官职必须先考试而后才能任命，仁宗了解欧阳修，诏令特意授予他。
主持嘉佑二年(1056)礼部进士的考试。当时士子崇尚作新奇怪的文章，号称“太学体”，欧阳修对那些险怪奇涩的文字，坚决加以排斥，凡是像这样的都不予录取。录取之事完结后，过去那些文字浮薄而又喜欢自我标榜的人等欧阳修一出现，就聚在他的马前起哄，巡街的士兵都无法制止；但是考场的文风，也从此大为改变了。
欧阳修以高风亮节严格要求自己，因多次遭到污蔑，六十岁时，就接连上书请求告老退休，皇上则下诏书对他尊宠有加，不让他退休。及任职青州时，又因为请求停止发青苗钱，
而遭到王安石的诋毁，所发乞求退休更加迫节。熙宁五年(1072年)，去世，追封为太子太师，谥号为文忠。
欧阳修的文章，才华横溢，朴实流畅，文字的多少恰到好处。议论上，简单而明了，精确而通情，善于联系事物分析不同问题，阐明深刻的道理，驳斥其错误，有很强的说服力。他的超然独到之处，文情奔放的风格，别人是无法赶上的，所以天下人一致效法尊崇他。他提携后进，唯恐不及，得到他赏识、举荐的人，大多成为天下的名士。曾巩、王安石、苏洵以及苏洵的儿子苏轼、苏辙，原来都寂然无声，不为人所知晓，欧阳修就广泛宣传他们的声名，认为他们将来一定会名闻于世。欧阳修对朋友非常忠实，朋友在世时就推荐帮助他们，朋友去世后就尽力保护周济他们的家庭。
他奉皇帝的命令纂修《唐书》的纪、志、表，又独立写成了《新五代史》，笔法严谨而文
字简练，大多继承了《春秋》笔法。苏轼为欧阳修文集作序说：“论说道理与韩愈相似，议论政事与陆贽相似，记叙事情与司马迁相似，诗词歌赋与李白相似。”有见识的人认为这番评论是很有见地的。
田家翻译欧阳修篇三
《采桑子 欧阳修 (翻译)》
百花凋零之后，这西湖竟然有一种特别的美：满地的落花凌乱错杂，柳絮扑面而来，转眼又飞得无影无踪，那湖边的垂柳整日在风中摇曳不止。
笙吹歌舞都已经平息，游人也渐渐离去。这时，我才感觉到暮春的空寂。放下窗帘，那双双对对的燕子在微风细雨中上下翻飞．
田家翻译欧阳修篇四
《欧阳修 《蝶恋花》翻译》
田家翻译欧阳修篇五
《70、欧阳修《正统论》译文》
70、欧阳修《正统论》译文
《传》上写“君子大居正”，又写着“王者大一统”。正，就是匡正那些不正当的；统，就是统一天下尚未统一的。因为有不正当和不统一的情况存在，之后是不是正统的争论就出现了。
尧舜相传，夏商周相互取代，有的因为大公，有的因为大义，都统一了天下，天下人都认为是正当的，所以君子从不讨论他们是否符合正统，这是因为符合帝王相承的义理而且始末清楚明白的缘故。到了后世出现混乱，篡权夺位的事有了，伪政权出现了，所以就有正当却不能统一天下的，周平王有吴国和徐国就是这种情况；也有统一了天下却不正当的，前世认为秦处闰位霸而不王就是这种情况。从此，关于正统之争就兴起了。
从汉代往后就是西晋，再往后，是宋、齐、梁、陈。从唐朝往前推是后魏，再往前推，就是夷狄政权。王朝的传承不是顺理成章，始末界限也不分明，因此学者就有了疑惑，而对是非的评判又大多不够公允。从周朝灭亡到显德年间，一千二百一十六年里，或治或乱，或分裂或统一，是否符合正统，不可一概而论。可疑之处大概有三点：周、秦的时候，东晋、后魏的时候，五代的时候。秦直接传承周的政权统一天下，其行为和大禹、商汤没什么区别，可是评论的人却贬黜它，这是第一个可疑之处。东晋传承了西晋，可无法再传下去，是无终；隋传承了后魏，可再往前推就找不到源头，是无始，这是第二个可疑之处。五代夺取政权的方式虽然不尽相同，但都属于乱臣贼子，可是前代议论的人认为只有梁是伪政权，这是第三个可疑之处。为什么要有争论呢？因为有疑惑。尧、舜、夏商周三代，始末明明白白，千秋万代没有人疑惑，不必争论却清楚明白。后世拥有天下的人，王朝的传承不是顺理成章，始末不分明，所以不可能不疑惑。所以说，因为有不正当和不统一，之后才有是否符合正统的争论。
争论的人很多，孰是孰非又各持己见，使后世的人无所适从，为什么呢？原来在疑惑不清的问题上，又各怀私心，从而就远离了圣人的学说。
西晋灭亡后，南方是东晋、宋、齐、梁、陈，北方是后魏、北齐、后周、隋。偏袒东晋的人说：“隋继承了陈的政权，然后天下统一。推理的统绪为：晋、宋、齐、梁、陈、隋。偏向于后魏的人说：统绪一定要有人承继。于是推理其统绪说：唐承继于隋，隋承继于后周，后周承继于后魏。彼此违背最相矛盾的是，著《南史》的人，诋毁北方统治者为虏；著《北史》的人，诋毁南方统治者为夷。这是怀有私心的不公正的说法。
自古以来，王者兴起必有大德而受之于天命，或者功德遍及百姓，或者世代累积而成就王业，怎么可以一定要归于五德中的一德呢？商汤、周武王兴起的时候，为了拯救万民，挽救弊端，出于不得已，才提出五行休王的说法，一方因彼而衰，一方因此而胜，这是历官和那些搞方术的人们的事。认为帝王兴起必定依赖五运的说法，是荒谬不可取的，不知道是从哪个人那里流传出来的。孔子去世后，周朝益加衰微混乱，先王的学说不被推崇，离奇怪诞的说法泛滥起来。后世的学者，不能努力批驳消除它，反而附和这种说法，沆瀣一气，使之越来越有地位。所以秦代从五行相胜的推理中得出自己占据水德，从汉之后，取得天下的人没有不奉行这种学说的。这就是所说的沉溺在歪理邪说中了。
天下只有公允与正义，才能消除人们的疑虑，让人不怀有私心。内心没有偏私，疑虑得以消除，那么是非之争才能平息，正统自然清楚明白。那些有悖于圣人学说的言论，可以置之不理。
（田连胜译于2012-1-19）
田家翻译欧阳修篇六
《醉翁亭记 翻译欧阳修》
环绕滁州城的都是山，城西南方的个山峰，树林和山谷特别秀丽，远远望去，那草木繁茂又幽深又秀丽的地方，是琅琊山。沿山路行走六七里，渐渐听到潺潺的水声，从两峰之间飞泻而出的，是酿泉。山势回环，路也跟着拐弯，有一座四角翘起，像鸟张开翅膀一样的亭子高踞在泉水边上，这就是醉翁亭。建造亭子的是谁?是山里的和尚智仙。给它命名的是谁?是太守用自己的别号来命名的，太守同宾客来到这里饮酒，喝少量的酒就醉了，而年纪又最大，所以给自己取个别号叫“醉翁”。醉翁的情趣不在酒上，而在秀丽的山水之间。欣赏山水的乐趣，领会在心里，寄托在酒上。
要说太阳出来，树林里的雾气散了，烟云聚拢来，山谷显得格外昏暗，朝则自暗而明，暮则自明而暗，或暗或明，变幻不定之时，就是山间的清晨和傍晚。春天野花开放，散发出一股清幽的香味，夏天好的树木枝繁叶茂，形成一片浓郁的绿阴，秋天天高气爽，冬天水位低落，石头显露出来，这是山中的春夏秋冬四季的景色。早晨进山，傍晚回来，四季的景物不同，人们的乐趣也是无穷无尽的。 至于背东西的人在路上歌唱，行人在树下休息，前面的人呼唤，后面的人答应，老老少少，来来往往，络绎不绝，这是滁州人在旅游。来到溪边钓鱼，溪水深，鱼儿肥；用酿泉的泉水酿酒，泉水香，酒甘醇；山中的野味野菜各种各样在面前摆着，这是太守举行酒宴。宴饮酣畅的乐趣，不在于音乐，投壶的射中了目标，下棋的下赢了，酒杯和酒筹交互错杂，或起或坐，这是宾客们尽情地欢乐。一个脸色苍老，满头白发，醉醺醺地坐在众人中间的是喝醉了的太守。 不久夕阳落到山顶，人影疏疏落落，太守下山回家，宾客跟在后面，树林枝叶茂密成荫，鸟雀到处鸣叫，这是游人离去鸟雀就欢乐了，但是鸟儿只知道山林的乐趣，却不懂得人的乐趣，游人只知道跟着太守一同游玩为快乐，却不知道太守因他们的快乐而快乐。喝醉了能同大家一起欢乐，酒醒后又能用文章来记述这件乐事的人，是太守。太守是谁？是庐陵的欧阳修。
田家翻译欧阳修篇七
《欧阳修《醉翁亭记》中文版和英文版(翻译)》
欧阳修·《醉翁亭记》英译
环滁皆山也。其西南诸峰，林壑尤美。望之蔚然而深秀者，琅琊也。山行六七里，渐闻水声潺潺，而泄出于两峰之间者，酿泉也。峰回路转，有亭翼然临于泉上者，醉翁亭也。作亭者谁？山之僧曰智仙也。名之者谁？太守自谓也。太守与客来饮于此，饮少辄醉，而年又最高，故自号曰“醉翁”也。醉翁之意不在酒，在乎山水之间也。山水之乐，得之心而寓之酒也。
若夫日出而林霏开，云归而岩穴暝，晦明变化者，山间之朝暮也。野芳发而幽香，佳木秀而繁阴，风霜高洁，水落而石出者，山间之四时也。朝而往，暮而归，四时之景不同，而乐亦无穷也。
至于负者歌于途，行者休于树，前者呼，后者应，伛偻提携，往来而不绝者，滁人游也。临溪而渔，溪深而鱼肥；酿泉为酒，泉香而酒冽；山肴野蔌，杂然而前陈者，太守宴也。宴酣之乐，非丝非竹，射者中，弈者胜，觥筹交错，坐起而喧哗者，众宾欢也。苍然白发，颓然乎其中者，太守醉也。
已而夕阳在山，人影散乱，太守归而宾客从也。树林阴翳，鸣声上下，游人去而禽鸟乐也。然而禽鸟知山林之乐，而不知人之乐；人知从太守游而乐，而不知太守之乐其乐也。醉能同其乐，醒能述以文者，太守也。太守谓谁？庐陵欧阳修也。
The Roadside Hut of the Old Drunkard
Ouyang Xiu
The District of Chu is enclosed all around by hills, of which those in the southwest boast the most lovely forests and dales. In the distance, densely wooded and possessed of a rugged beauty, is Mt. Langya. When you penetrate a mile or two into this mountain you begin to hear the gurgling of a stream, and presently the stream — the Brewer's Spring — comes into sight cascading
between two peaks. Rounding a bend you see a hut with a spreading roof by the stream, and this is the Roadside Hut of the Old Drunkard. This hut was built by the monk Zhixian. It was given its name by the governor, referring to himself. The governor, coming here with his friends, often gets tipsy after a little drinking; and since he is the most advanced in years, he calls himself the Old Drunkard. He delights less in drinking than in the hills and streams, taking pleasure in them and expressing the feeling in his heart through drinking.
Now at dawn and dusk in this mountain come the changes between light and darkness: when the sun emerges, the misty woods become clear; when the clouds hang low, the grottoes are
wrapped in gloom. Then in the course of the four seasons, You find wild flowers burgeoning and blooming with a secret fragrance, the stately trees put on their mantle of leaves and give a goodly shade, until wind and frost touch all with austerity, the water sinks low and the rocks at the bottom of the stream emerge. A man going there in the morning and returning in the evening during the changing pageant of the seasons can derive endless pleasure from the place.
And the local people may be seen making their way there and back in an endless stream, the old and infirm as well as infants in arms, men carrying burdens who sing as they go, passersby stopping to rest beneath the trees, those in front calling out and those behind answering. There the governor gives a feast with a variety of dishes before him, mostly wild vegetables and mountain produce. The fish are freshly caught from the stream, and since the stream is deep and the fish are fat; the wine is brewed with spring water, and since the spring is sweet the wine is superb. There they feast and drink merrily with no accompaniment of strings or flutes; when someone wins a game of touhu or chess, when they mark up their scores in drinking games together, or raise a cheerful din sitting or standing, it can be seen that the guests are enjoying themselves. The elderly man with white hair in the middle, who sits utterly relaxed and at his ease, is the governor, already half drunk.
Then the sun sinks towards the hills, men's shadows begins to flit about and scatter; and now the governor leaves, followed by his guests. In the shade of the woods birds chirp above and below, showing that the men have gone and the birds are at peace. But although the birds enjoy the hills and forests, they cannot understand the men's pleasure in them; and although men enjoy accompanying the governor there, they cannot understand his pleasure either. The governor is able to share his enjoyment with others when he is in his cups, and sober again can write an essay about it. Who is this governor? Ouyang Xiu of Luling.
（杨宪益、戴乃迭 译）
The Story of the Old Drunkard Tower
Ou-yang Hsiu
The prefecture of Chu is surrounded with hills on all sides. The wooded ravines of the
south-west peaks are particularly beautiful. Lo, there is Lang Ya Hill shrouded in deep, luxuriant blue. After a few miles' walk in the mountains, the murmur of a stream will gradually come within hearing — that is the Brewing Fountain pouring down between two peaks. By turning round the peak along a bending path there appears a tower standing like a perching bird above the fountain — that is the Old Drunkard Tower. Who built the tower? A Buddhist monk, the Wise Immortal. Who gave it the name? The Prefect refers to himself. The Prefect comes to drink here with his guests. Only a little drinking will make him drunk; and being the eldest he therefore calls himself the old drunkard. The old drunkard is not interested in the wine, but in the hills and rivers. The joy of hills and rivers, found in the heart, mingles itself with the wine.
To illustrate, the sunrise dispersing the mists over the woods, and the return of clouds
dimming the caves below the rocks — this is the alteration of light and shade, which represents the morning and evening in the mountains. Sweet smell emitting from the fresh wild grass;
luxuriant shades made by the fine trees; the high, clear skies, windy and frosty; rocks standing out of receding water — these are the changes of the four seasons in the mountains. Going out in the morning and coming back in the evening, one finds each of the four seasons has its different scenery, and the pleasure is inexhaustible.
As for the carriers on the road, the wayfarers taking rest under the trees, some shouting ahead and some score behind, and others bent with burdens going to and fro without a break — these are visitors from Chu itself. To angle at the stream where the stream is deep and the fishes are fat; to brew the fountain water into wine where the water is delicious and the wine is clear; and with mountain game and wild vegetable placed before him in a confused manner — that is the Prefect at banquet. The pleasure of revelry is music neither of string, no of bamboo. The shooters hitting the marks; the chess-players scoring victory; winecups and counters mixed together; and people sitting down and rising up with much noise — the guests are happy and merry. And amidst the crowd a man with a sallow face and white hair, being hardly able to stand firm — that is the Prefect made drunk.
Soon the sun touching the mountain, and the shadows of men being scattered in confusion — the Prefect, followed by his guests, is going back. In the shades of the groves warbling is heard up and down — the birds are enjoying themselves after the departure of the visitors. The birds enjoy
mountains and woods, but understand not the pleasure of men; and men enjoy the pleasure of following the Prefect in excursion, but they know not what pleasure the Prefect enjoys. He who shares their pleasures in drunkenness, and when awake can relate it in writing — this is the Prefect. Who is the Prefect? — Ou-yang Hsiu of Lu Ling.
（潘正英 译）
The Pavilion of the Drunken Old Man
Ouyang Xiu
Chu Zhou is surrounded with mountains. The forests and valleys on the southwest ridge are especially beautiful. Lying in the distance, where the trees grow luxuriantly and gracefully, is the Langya Mountain. Six or seven li up the mountain path, a gurgling sound grows clearer and clearer. It is from a spring that falls between two mountains. The spring is called the Wine-Making Spring. The path turns and twists along the mountain ridge, and above the spring rests a pavilion perching aloft like a bird with wings outstretched. This is the Pavilion of the Drunken Old Man. Who built this pavilion? Monk Zhixian, who lived in the mountain. And who furnished it with that name? It was the prefect, who named it after his own alias. The prefect often comes here to drink wine with his friends and he easily gets tipsy after a few cups. Being oldest in age among his companions, he calls himself "the drunken old man". The drinker's heart is not in the cup, but in the mountains and waters. The joy he gets from them is treasured in the heart, and now and then he will express it through wine-drinking.
In the morning, the rising sun disperses the forest mists, and in the evening, the gathering clouds darken the caves and valleys. This shifting from light to darkness is morning and evening in the mountains. In spring, blooming flowers send forth a delicate fragrance; in summer, the flourishing trees afford deep shades; in autumn, the sky is high and crisp, and the frost, snowy white; in winter, the water of the creek recedes and the bare bedrock emerges. These are the mountain scenes in the four seasons. Going to the mountain in the morning and returning home in the evening and enjoying the beauties of the mountain in different seasons is a delight beyond description!
Carriers are singing all along the way, and pedestrians are taking rest beneath the trees. Some are shouting from the fore and are answered by others from behind. There are hunchbacked old folks, and children led by their elders. They are people from Chuzhou who have come here in an endless stream. Some are fishing by the creek where the water is deep and the fish are big. The water itself is faintly scented and the wine brewed from it is crystal clear. Upon the prefect's banquet table is a sundry layer of dishes, including the meat of wild beasts and the flavorings of edible mountain herbs. The joy of the feast lies not in the musical accompaniment of strings or flutes, but in winning the games, such as throwing arrows into the vessel, or chess playing. Wine cups and gambling chips lay scattered in blithe disarray. The revelers, now sitting, now standing, cavort madly among themselves. These are the prefect's guests, and the old man with wizened face and white hair among them, who is half drunk, is none other than the prefect himself.
As dusk falls, one sees shifting shadows scattering in all directions. The prefect is leaving for home, and his guests are following him. The shadows of the trees are deepening, and birds are chirping high and low. The people are going home, leaving the birds free to enjoy themselves. The birds only know their joy in the wooded mountains, but are unaware of what makes the people joyful. The people only know that they are joyful on their excursion with the prefect, but are unaware that the prefect finds his joy in seeing them joyful. He, who enjoys himself with the people when drunk, and records this excursion in writing when sober, is the prefect himself. And who is the prefect? He is Ouyang Xiu of Luling.
（罗经国 译）
The Arbour of the Drunken Graybeard
Ouyang Xiu
Surrounding Chu Prefecture are all mountains. Those standing in the southwest with wooded peaks and valleys are the most sublime. The one that commands a view of luxuriant forests, imparting a sense of seclusion and veiled beauty, is Mount
Langya. A walk of six or seven li along the mountain trail brings one within earshot of gurgling water, which announces Niang Spring gushing out between two peaks. The path twists and the peak gives a changed aspect. Then one comes in sight of an arbour soaring like a bird spreading its wings over the spring. This is namely the Arbour of the Drunken Graybeard. Who set up the arbour? The monk of the
mountains called Zhi Xian. Who gave it the name? His Excellency the prefect. The prefect and his guests often come here to drink. Even with a few sips, the former would become intoxicated, and being the oldest, styled himself the Drunken
田家翻译欧阳修篇八
《70、欧阳修《正统论》译文》
70、欧阳修《正统论》译文
《传》上写“君子大居正”，又写着“王者大一统”。正，就是匡正那些不正当的；统，就是统一天下尚未统一的。因为有不正当和不统一的情况存在，之后是不是正统的争论就出现了。
尧舜相传，夏商周相互取代，有的因为大公，有的因为大义，都统一了天下，天下人都认为是正当的，所以君子从不讨论他们是否符合正统，这是因为符合帝王相承的义理而且始末清楚明白的缘故。到了后世出现混乱，篡权夺位的事有了，伪政权出现了，所以就有正当却不能统一天下的，周平王有吴国和徐国就是这种情况；也有统一了天下却不正当的，前世认为秦处闰位霸而不王就是这种情况。从此，关于正统之争就兴起了。
从汉代往后就是西晋，再往后，是宋、齐、梁、陈。从唐朝往前推是后魏，再往前推，就是夷狄政权。王朝的传承不是顺理成章，始末界限也不分明，因此学者就有了疑惑，而对是非的评判又大多不够公允。从周朝灭亡到显德年间，一千二百一十六年里，或治或乱，或分裂或统一，是否符合正统，不可一概而论。可疑之处大概有三点：周、秦的时候，东晋、后魏的时候，五代的时候。秦直接传承周的政权统一天下，其行为和大禹、商汤没什么区别，可是评论的人却贬黜它，这是第一个可疑之处。东晋传承了西晋，可无法再传下去，是无终；隋传承了后魏，可再往前推就找不到源头，是无始，这是第二个可疑之处。五代夺取政权的方式虽然不尽相同，但都属于乱臣贼子，可是前代议论的人认为只有梁是伪政权，这是第三个可疑之处。为什么要有争论呢？因为有疑惑。尧、舜、夏商周三代，始末明明白白，千秋万代没有人疑惑，不必争论却清楚明白。后世拥有天下的人，王朝的传承不是顺理成章，始末不分明，所以不可能不疑惑。所以说，因为有不正当和不统一，之后才有是否符合正统的争论。
争论的人很多，孰是孰非又各持己见，使后世的人无所适从，为什么呢？原来在疑惑不清的问题上，又各怀私心，从而就远离了圣人的学说。
西晋灭亡后，南方是东晋、宋、齐、梁、陈，北方是后魏、北齐、后周、隋。偏袒东晋的人说：“隋继承了陈的政权，然后天下统一。推理的统绪为：晋、宋、齐、梁、陈、隋。偏向于后魏的人说：统绪一定要有人承继。于是推理其统绪说：唐承继于隋，隋承继于后周，后周承继于后魏。彼此违背最相矛盾的是，著《南史》的人，诋毁北方统治者为虏；著《北史》的人，诋毁南方统治者为夷。这是怀有私心的不公正的说法。
自古以来，王者兴起必有大德而受之于天命，或者功德遍及百姓，或者世代累积而成就王业，怎么可以一定要归于五德中的一德呢？商汤、周武王兴起的时候，为了拯救万民，挽救弊端，出于不得已，才提出五行休王的说法，一方因彼而衰，一方因此而胜，这是历官和那些搞方术的人们的事。认为帝王兴起必定依赖五运的说法，是荒谬不可取的，不知道是从哪个人那里流传出来的。孔子去世后，周朝益加衰微混乱，先王的学说不被推崇，离奇怪诞的说法泛滥起来。后世的学者，不能努力批驳消除它，反而附和这种说法，沆瀣一气，使之越来越有地位。所以秦代从五行相胜的推理中得出自己占据水德，从汉之后，取得天下的人没有不奉行这种学说的。这就是所说的沉溺在歪理邪说中了。
天下只有公允与正义，才能消除人们的疑虑，让人不怀有私心。内心没有偏私，疑虑得以消除，那么是非之争才能平息，正统自然清楚明白。那些有悖于圣人学说的言论，可以置之不理。
（田连胜译于2012-1-19）
田家翻译欧阳修篇九
《欧阳修《伶官传序》原文+译文》
欧阳修《伶官传序》原文+译文
①呜呼！盛衰之理，虽曰天命，岂非人事哉！原庄宗之所以得天下，与其所以失之者，可以知人矣。
唉！盛衰的道理，虽说是天命决定的，难道说不是人事造成的吗？推究庄宗所以取得天下，与他所以失去天下的原因，就可以明白了。
②世言晋王之将终也，以三矢赐庄宗而告之曰：“梁，吾仇也；燕王，吾所立；契丹与吾约为兄弟，而皆背晋以归梁。此三者，吾遗恨也。与尔三矢，尔其无忘乃父之志！”庄宗受而藏之于庙。其后用兵，则遣从事以一少牢告庙，请其矢，盛以锦囊，负而前驱，及凯旋而纳之。
世人传说晋王临死时，把三枝箭赐给庄宗，并告诉他说：“梁国是我的仇敌，燕王是我推立的，契丹与我约为兄弟，可是后来都背叛我去投靠了梁。这三件事是我的遗恨。交给你三枝箭，你不要忘记你父亲报仇的志向。”庄宗受箭收藏在祖庙。以后宗庄出兵打仗，便派手下的随人官员，用猪羊去祭告祖先，从宗庙里恭敬地取出箭来，装在漂亮的丝织口袋里，使人背着在军前开路，等打了胜仗回来，仍旧把箭收进宗庙。
③方其系燕父子以组，函梁君臣之首，入于太庙，还矢先王，而告以成功，其意气之盛，可谓壮哉！及仇雠已灭，天下已定，一夫夜呼，乱者四应，仓皇东出，未及见贼而士卒离散，君臣相顾，不知所归，至于誓天断发，泣下沾襟，何其衰也！岂得之难而失之易欤？抑本其成败之迹，而皆自于人欤？《书》曰：“满招损，谦受益。”忧劳可以兴国，逸豫可以亡身，自然之理也。
当他用绳子绑住燕王父子，用小木匣装着梁国君臣的头，走进祖庙，把箭交还到晋王的灵座前，告诉他生前报仇的志向已经完成，他那神情气慨，是多么威风！等到仇敌已经消灭，天下已经安定，一人在夜里发难，作乱的人四面响应，他慌慌张张出兵东进，还没见到乱贼，部下的兵士就纷纷逃散，君臣们你看着我，我看着你，不知到哪里去好；到了割下头发来对天发誓，抱头痛哭，眼泪沾湿衣襟的可怜地步，怎么那样的衰败差劲呢！难道说是因为取得天下难，而失去天下容易才象这样的吗？还是推究他成功失败的原因，都是由于人事呢？《尚书》上说：“自满会招来损害，谦虚能得到益处。”忧劳可以使国家兴盛，安乐可以使自身灭亡，这是自然的道理。
④故方其盛也，举天下之豪杰，莫能与之争；及其衰也，数十伶人困之，而身死国灭，为天下笑。夫祸患常积于忽微，而智勇多困于所溺，岂独怜人也哉？
因此，当他兴盛时，普天下的豪杰，没有谁能和他相争；到他衰败时，数十个乐官就把他困住，最后身死国灭，被天下人耻笑。祸患常常是由一点一滴极小的错误积累而酿成的，纵使是聪明有才能和英勇果敢的人，也多半沉溺于某种爱好之中，受其迷惑而结果陷于困穷，难道仅只是溺爱伶人有这种坏结果吗？
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