第一篇：翻译原文
The Confucian Analects
Confucius(K'ung Fu-tzu, Kongzi, Kong Zi or)was born of a rather
impoverished family of noble descent in the state of Lu(in modern Shantung).He quickly achieved a reputation for scholarship and learning.During his life, he
witnessed the disintegration of unified imperial rule.He was a great admirer of the Duke of Zhou, and sought to convince various nobles to rule according to certain social customs he associated with early Zhou culture.These customs emphasized moral responsibility and the concept of the chün tzu.The chün tzu was any refined gentleman who embodied the virtue of benevolence while he maintained traditional rites, customs, and filial piety toward his ancestors, family, and the gods.Stereotypically, this gentleman was marked by his white beard, fine clothes, and long fingernails.Confucianism might be seen as a philosophy in which politics and
government are an extension of morality and tradition.As long as the ruler remained benevolent, the government will naturally work toward the good of the people(Lau n.p.).A Confucian philosopher strove to be responsible, controlled, and temperate.Confucius spent ten years traveling through the whole of China's various states.He had ambitions of attaining a political position at one of the Chinese courts, but he never succeeded in this endeavor and spent most of his life as a teacher.Realizing that the warlike leaders paid no attention to his philosophy, Confucius returned to Lu, and he spent the rest of his life training a group of gifted and devoted students.The
importance of Confucius lies in having been one of China's first great teachers as well as a political philosopher.His policy was to accept anyone as a disciple provided that the student was genuinely eager to learn, and this idea was revolutionary in a society in which education was the exclusive privilege of the aristocracy.He is also one of the first Chinese philosophers to leave behind a collection of teachings that can be
reliably ascribed to his authorship.This is the Lun yü, or the Analects as the work is commonly known in English.In the Western Han, Confucianism became generally associated with a reverence for “ancient” books and “ancient gods.” It later grew to be the official state philosophy
of the Chinese empire;it retained this preeminent position up until the
twentieth-century.Confucianism ultimately became the basis of a state religion.While it was based on the ancient gods and rites, it was associated closely with philosophical ideals as well.Inevitably, the Master's teachings became modified over the course of time.(Lun Yü, Lun YuThe official Confucian state religion, organized and maintained in Han times,ruthlessly exterminated local cults and destroyed the temples of wayside gods.All religious authority was centralized and focused in the capital city, while unorthodox belief was treated as mere superstition(Schafer 61).The Analects(Lun Yü, Lun Yu or Lunyu)is a collection of Confucius' sayings gathered in a single text, which is the only reliable record of his philosophy.The other “Confucian Classics” were compiled centuries after his death.The Analects is one of the pillars of Chinese culture and have been widely read across the centuries.The
only other comparable book in Western Culture is the Bible(Lau, n.p.)
Chapter 4
The Master said, “It is virtuous manners which constitute the excellence of a
neighborhood.If a man in selecting a residence do not fix on one where such prevail, how can he be wise?”
The Master said, “Those who are without virtue cannot abide long either in a
condition of poverty and hardship, or in a condition of enjoyment.The virtuous rest in virtue;the wise desire virtue.”
The Master said, “It is only the truly virtuous man, who can love, or who can hate, others.”
The Master said, “If the will be set on virtue, there will be no practice of
wickedness.”
The Master said, “Riches and honors are what men desire.If they cannot be obtained in the proper way, they should not be held.Poverty and meanness are what men dislike.If they cannot be avoided in the proper way, they should not be avoided.”If a superior man abandon virtue, how can he fulfill the requirements of that name? “The superior man does not, even for the space of a single meal, act contrary to virtue.In moments of haste, he cleaves to it.In seasons of danger, he cleaves to it.”
The Master said, “I have not seen a person who loved virtue, or one who hated what was not virtuous.He who loved virtue, would esteem nothing above it.He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.”Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient.“Should there possibly be any such case, I have not seen it.” The Master said, “The faults of men are characteristic of the class to which they belong.By observing a man's faults, it may be known that he is virtuous.”
The Master said, “If a man in the morning hear the right way, he may die in the evening hear regret.”
The Master said, “A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.”
The Master said, “The superior man, in the world, does not set his mind either for anything, or against anything;what is right he will follow.”
The Master said, “The superior man thinks of virtue;the small man thinks of comfort.The superior man thinks of the sanctions of law;the small man thinks of favors which he may receive.”
The Master said: “He who acts with a constant view to his own advantage will be much murmured against.”
The Master said, “If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?”
The Master said, “A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one.I am not concerned that I am not known, I seek to be worthy to be known.”
The Master said, “Shan, my doctrine is that of an all-pervading unity.” The disciple Tsang replied, “Yes.”
The Master went out, and the other disciples asked, saying, “What do his words mean?” Tsang said, “The doctrine of our master is to be true to the principles-of our nature and the benevolent exercise of them to others,-this and nothing more.”
The Master said, “The mind of the superior man is conversant with righteousness;the mind of the mean man is conversant with gain.”
The Master said, “When we see men of worth, we should think of equaling them;when we see men of a contrary character, we should turn inwards and examine ourselves.”
The Master said, “In serving his parents, a son may remonstrate with them, but gently;when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose;and should they punish him, he does not allow himself to murmur.”
The Master said, “While his parents are alive, the son may not go abroad to a distance.If he does go abroad, he must have a fixed place to which he goes.”
The Master said, “If the son for three years does not alter from the way of his father, he may be called filial.”
The Master said, “The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.”
The Master said, “The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.”
The Master said, “The cautious seldom err.” The Master said, “The superior man wishes to be slow in his speech and earnest in his conduct.”
The Master said, “Virtue is not left to stand alone.He who practices it will have neighbors.”
Tsze-yu said, “In serving a prince, frequent remonstrances lead to disgrace.Between friends, frequent reproofs make the friendship distant.”
第二篇：古诗词原文翻译
二、必背34篇古诗词 七年级上册2篇 1．《观沧海》 曹操
东临碣石，以观沧海。水何澹澹，山岛竦峙。树木丛生，百草丰茂。秋风萧瑟，洪波涌起。日月之行，若出其中；星汉灿烂，若出其里。幸甚至哉，歌以咏志。7.《泊秦淮》 杜牧
烟笼寒水月笼沙，夜泊秦淮近酒家。商女不知亡国恨，隔江犹唱后庭花。
八年级上册2篇
11.《使至塞上》 王维
单车欲问边，属国过居延。征蓬出汉塞，归雁入胡天。大漠孤烟直，长河落日圆。萧关逢候骑，都护在燕然。12.《游山西村》 陆游
莫笑农家腊酒浑，丰年留客足鸡豚。山重水复疑无路，柳暗花明又一村。
箫鼓追随春社近，衣冠简朴古风存。从今若许闲乘月，拄杖无时夜叩门。
八年级下册11篇 13．《酬乐天扬州初逢席上见赠》 刘禹锡
巴山楚水凄凉地，二十三年弃置身。怀旧空吟闻笛赋，到乡翻似烂柯人。
沉舟侧畔千帆过，病树前头万木春。今日听君歌一曲，暂凭杯酒长精神。14．《赤壁》 杜牧
折戟沉沙铁未销，自将磨洗认前朝。东风不与周郎便，铜雀春深锁二乔。15．《过零丁洋》 文天祥
辛苦遭逢起一经，干戈寥落四周星。山河破碎风飘絮，身世浮沉雨打萍。
惶恐滩头说惶恐，零丁洋里叹零丁。人生自古谁无死，留取丹心照汗青。
17.《山坡羊·潼关怀古》 张养浩
峰峦如聚，波涛如怒，山河表里潼关路。望西都，意踌躇。伤心秦汉经行处，宫阙万间都做了土。兴，百姓苦；亡，百姓苦。
18.《饮酒（其五）》 陶渊明
结庐在人境，而无车马喧。问君何能尔？心远地自偏。采菊东篱下，悠然见南山。山气日夕佳，飞鸟相与还。此中有真意，欲辨已忘言。
20.《茅屋为秋风所破歌》 杜甫
八月秋高风怒号，卷我屋上三重茅。茅飞渡江洒江郊，高者挂罥长林梢，下者飘转沉塘坳。
南村群童欺我老无力，忍能对面为盗贼。公然抱茅入竹去，唇焦口燥呼不得，归来倚杖自叹息。
俄顷风定云墨色，秋天漠漠向昏黑。布衾多年冷似铁，娇儿恶卧踏里裂。床头屋漏无干处，雨脚如麻未断绝。自经丧乱少睡眠，长夜沾湿何由彻！
安得广厦千万间，大庇天下寒士俱欢颜！风雨不动安如山。呜呼！何时眼前突兀见此屋，吾庐独破受冻死亦足！22.《己亥杂诗》 龚自珍
浩荡离愁白日斜，吟鞭东指即天涯。落红不是无情物，化作春泥更护花。
23.《送杜少府之任蜀州》 王勃
城阙辅三秦，风烟望五津。与君离别意，同是宦游人。海内存知己，天涯若比邻。无为在歧路，儿女共沾巾。24.《早春呈水部张十八员外》 韩愈
天街小雨润如酥，草色遥看近却无。最是一年春好处，绝胜烟柳满皇都。
25.《无题》 李商隐
相见时难别亦难，东风无力百花残。春蚕到死丝方尽，蜡炬成灰泪始干。
晓镜但愁云鬓改，夜吟应觉月光寒。蓬山此去无多路，青鸟
殷勤为探看。
27.《登飞来峰》 王安石
飞来山上千寻塔，闻说鸡鸣见日升。不畏浮云遮望眼，自缘身在最高层。
九年级上册3篇
29.《江城子·密州出猎》 苏轼
老夫聊发少年狂，左牵黄，右擎苍，锦帽貂裘，千骑卷平冈。为报倾城随太守，亲射虎，看孙郎。酒酣胸胆尚开张。鬓微霜，又何妨！持节云中，何日遣冯唐？会挽雕弓如满月，西北望，射天狼。
30.《破阵子·为陈同甫赋壮词以寄之》 辛弃疾
醉里挑灯看剑，梦回吹角连营。八百里分麾下炙，五十弦翻塞外声，沙场秋点兵。
马作的卢飞快，弓如霹雳弦惊。了却君王天下事，赢得生前身后名。可怜白发生！31.《观刈麦》 白居易
田家少闲月，五月人倍忙。夜来南风起，小麦覆陇黄。妇姑荷箪食，童稚携壶浆。相随饷田去，丁壮在南冈。足蒸暑土气，背灼炎天光。力尽不知热，但惜夏日长。复有贫妇人，抱子在其旁。右手秉遗穗，左臂悬敝筐。听其相顾言，闻者为悲伤。家田输税尽，拾此充饥肠。今我何功德，曾不事农桑。吏禄三百石，岁晏有余粮。念此私自愧，尽日不能忘。九年级下册2篇 32.《关睢》（《诗经·周南》）
关关睢鸠，在河之洲。窈窕淑女，君子好逑。参差荇菜，左右流之。窈窕淑女，寤寐求之。求之不得，寤寐思服。悠哉悠哉，辗转反侧。参差荇菜，左右采之。窈窕淑女，琴瑟友之。参差荇菜，左右芼之。窈窕淑女，钟鼓乐之。34.《雁门太守行》 李贺
黑云压城城欲摧，甲光向日金鳞开。角声满天秋色里，塞上
燕脂凝夜紫。
半卷红旗临易水，霜重鼓寒声不起。报君黄金台上意，提携玉龙为君死。
第三篇：温病条辨原文翻译
《温病条辨》为清代吴鞠通所著，是一部温病学专著。下面是小编整理的温病条辨原文翻译，欢迎阅读和参考！
温病条辨原文翻译
从前，淳于公说过：“一般人担心的问题，是担心病多；医生担心的问题，是担心治病的方法少。”病多而治病方法少的疾病，没有比温病更突出的了。什么原因呢？六气之中，君火、相火不用说了，风、湿与燥没有不同时夹杂有温的，只有寒同温相反，然而被寒邪伤害的人一定患热证。天下的病哪有比温病更多的呢？记载和论述方剂的书是从张仲景开始的。张仲景的书专门论述伤寒，但这只是六气之中的一种啊！其中有同时论说到风的，也有同时论说到温的，可是所讲的风，是寒中的风，所讲的温，是寒中的温，因为他的书本来就是论述伤寒的呀！其余五气一概没有涉及，因此后代也没有传下来。即使这样，然而创作的人称作圣人，阐述的人叫做贤明的人，学习的人果真能彻底究明他们的文章，通晓他们的文义，变化和推行有关的理论和治法，用它们来治六气所造成的疾病是可以的，用它们来治疗内伤也是可以的。无奈社会上很少有善于触类旁通的、以缺少治疗六气致病方法为可耻的、有才识的医生，而大都不能举一反三，由此及彼地去类推，只是拘泥不变地像按照图样去寻求好马一样地就伤寒而论伤寒。
自从王叔和以后，医生们大约都用治伤寒的方法治疗六气造成的疾病，这样做，好比用细葛布挡风，指鹿为马地混淆了伤寒、温病的界限，到治疗时立即失败，也就知道他们的医术粗疏了。因为这个原因，他们就仍旧袭用原来的方剂，稍微改变药味，冲和、解肌等方剂就纷纷地出现于记载。到陶华的《伤寒六书》出现，于是竟然用臆造的治伤寒的方法治疗六气造成的所有疾病了。不仅仅对张仲景没有讲到的内容未能阐发新的义理，就连张仲景已写定的书也都遭到了篡改。一般人喜欢《伤寒六书》内容浅近，共同宗法它，而人民的祸害就频繁了。又有一个叫吴又可的，编著《瘟疫论》，其中的方剂本来是治疗特定时期发生的流行性疾病的，但是一般的人错误地用它治疗平常时候发生的温热病。最后像方中行、喻嘉言诸医家，虽然把温病列在伤寒之外，但是治疗方法则最终没有离开伤寒。只有金代刘完素先生能通晓热病，超出各家，编著的《河间六书》分上、中、下三焦论述治疗，而不墨守六经，近似暗室中的一盏明灯，激流中的砥柱。可惜那个人敦厚朴实而缺乏文采，他的论述简略而没有发挥尽致，他的方剂有时也驳杂而不纯粹。继承他的人又不能阐明其中的含义，弥补其中的疏漏，像张景岳这一类学习医道的人，尚且在责怪诋毁他。于是，他的学术不被阐明，他的主张不被施行。社会上的平庸医生遇到温热病，没有不首先发汗解表，掺杂用消导之法，接着就猛用攻下之法，或者乱用温补，轻病因为这个缘故而加重，重病因为这个缘故而致死。对侥幸不死的就吹嘘是自己的功劳，造成死亡便闭口不说是自己的过失。即使病人也只知道重病难以挽救，却不了解是误用了药物而杀人。父亲把这一套方法传给儿子，老师把这一套方法授与学生，整个社会同一风气，牢不可破。肺腑不能说话，含冤而死了的鬼魂深夜号哭，两千多年以来，大略相同，怎能不令人感慨不已呢？
我朝政治安定，学术昌明，著明的医家一批批地出现，都知道从《灵枢》、《素问》探求医学的本源，向张仲景的著作求教医道。自从吴人叶天士先生《温病论》、《温病续论》出现，然后依照温病的名称求取温病的实质。热爱医学的人都知趋向正道，但是墨守常规的医生仍旧各自认为自己老师的学说正确，厌恶听取高明的理论。那些技术不高明的医生又只稍微了解一些粗浅的内容，不能明白精辟的含义，并在医疗实践中加以运用，因而很少能取得满意的疗效。我的朋友吴鞠通先生怀有救世的抱负，具有悟性超人的智慧，酷爱学习，从不满足，研究医理力求精深。他志向高尚，仰慕古代名医，虚怀若谷，以百家为师。他痛感社会上的医生对温病蒙昧不清，于是传述前代医家的可为法式的医学理论，抒发平生的临证心得，穷尽温病的源流，写成这部书。但是仍旧不敢自信，同时顾虑社会上的人也不相信这部书，因此在书箱里收藏了好长时间。我认为学习的人本来没有自信的时候，可是以天下最多见的温病，却竟然没有对付温病的方法，幸运地得到了这种方法，就应当赶快拿出来公开。比如拯救被水淹、被火烧的人，难道还等整好帽子束结头发吗？况且人们的心理没有不同的，高明的医学理论不会与世隔绝，这部书一旦出世，必定会很快遇到扬子云那样的人，并且将有阐明其中的主旨，弥补其中的疏漏，使遭受瘟疫的人都能登上长寿境域的人出现。这是天下后世的希望，也是吴先生的希望啊。《折扬》、《皇荂》这两种通俗的歌曲，人们听的时候都能领会，张嘴而笑；《阳春》、《白雪》这两首高雅的歌曲，能跟着唱和的却只有几个人，古来如此。了解我或者责备我，完全听凭当代的社会舆论，难道不好吗？吴先生认为我的话正确，于是共同评议审定后就交付刊印了。嘉庆十七年八月十六日，同乡愚弟汪廷珍谨序。
第四篇：多多益善原文翻译
同学们有学过《多多益善》这篇文言文吗?以下是它的原文翻译，一起来了解吧。
多多益善原文翻译
原文
多多益善
司马迁
上（汉高祖）尝从容与信（韩信）言诸将能，各有差。上问曰：“如我，能将几何？”信曰：“陛下不过能将十万。”上曰：“于公何如？”曰：“如臣，多多而益善耳。”上笑曰：“多多益善，何为为我擒？” 信曰：“陛下不能将兵，而善将将。此乃信之所以为陛下擒也。”
译文：
汉高祖刘邦曾经随便地同韩信谈论诸位将领的才能，认为他们各有高下。刘邦问：“象我，能带多少兵呢？” 韩信说：“陛下不过能带十万兵。” 刘邦说：“对你来说又怎样呢？” 韩信说：“象我这样的人，兵越多越好啊。” 刘邦笑着说：“越多越好，为什么你会被我捉住呢？” 韩信说：“陛下不善于带兵，却善于统率将领。这就是我被陛下捉住的原因。”
注释
上：指汉高祖刘邦
尝：同“常”,曾经
从容：闲暇时随意
信：指韩信
言：谈论、讨论
诸：各位、众
能不(fǒu)：即优劣.不同“否”,这里指没有才能
差：差别
将：率领、统帅
几何：多少
于：对于
益：更加
耳：了
何为：即“为何”,为什么
为：被
禽：同“擒”,捉住
善：擅于
此乃：这才
天授：天生的扩展阅读
多多益善（文言文阅读题）
上常从容与信言诸将能不,各有差.上问曰：“如我,能将几何?”信曰：“陛下不过能将十万.”上曰：“于君何如?”曰：“臣多多而益善耳.”上笑曰：“多多益善,何为为我禽?”信曰：“陛下不能将兵,而善将将,此乃信之所以为陛下禽也.”
【注释】
（1）[上]皇帝,这里指汉高祖刘邦.（2）[常]通“尝”.（3）[不]通“否”.（4）[几何]多少.（5）[于君何如]比起您来又怎么样呢?（6）[禽]通“擒”,捉住.【练习】
1、解释句中加点字的意义.① 于君何如（加点字于）（）② 多多而益善耳（加点字善）（）择其善者而从之（加点字善）（）
③此乃信之所以为陛下禽也（加点字信）（）与朋友交而不信乎（加点字信）（）
③ 此乃信之所以为陛下禽也（）
乃取一葫芦置于地（）
2、在文中找出有通假字和词类活用现象的句子.①有通假字的句子： 同.②有活用现象的句子： 解释为.3、写出成语及成语的意思：
① 从文中找出的成语是： 意思是：
②《论语>十则中的成语是：
答案
1、① 于：对于 于：在② 善：好 善：通假字：擅长
③ 乃：是 乃：于是
2、① 上常从容与信言诸将能不 不：通“否”
何为为我禽 禽 捉住.②能将几何 将：名词活用为动词 率领
3、①多多益善：形容越多越好
②熟能生巧：熟练了就能找到窍门
第五篇：《穿井得人》原文翻译
穿井得人原是指家中打井后省得一个劳力，却传说成打井时挖得一个人，用来比喻话传来传去而失真。《穿井得人》属于初中必学文言文。接下来，小编为您介绍了《穿井得人》原文翻译，欢迎欣赏与借鉴。
原文：
宋之丁氏，家无井而出溉汲，常一人居外。及其家穿井，告人曰：“吾家穿井得一人。”
有闻而传之者，曰：“丁氏穿井得一人。”国人道之，闻之于宋君。
宋君令人问之于丁氏。丁氏对曰：“得一人之使，非得一人于井中也。”
求闻之若此，不若无闻也。
注释：
①选自《吕氏春和·慎行览·察传》。
②溉汲——从井里打水浇地。溉：音gai，浇灌。汲：音ji，从井里打水。
③及——等到。
④国人道之——都城的人谈论这件事。国：古代国都也称“国”。
⑤闻之于宋君——这件事被宋君听到了。之：代词，指“丁氏穿井得一人”一事，是“闻”的宾语。于：介词：当“被”讲，引进主动者。宋君：宋国国君。
⑥问之于丁氏——向丁氏问这件事。于：介词：当“向”讲。
⑦使——使用，指劳动力。
译文：
宋国有一家姓丁的，家中没有井，须到外面打水浇地，因此经常有一个人住在外面。等到他家打了一眼井之后，便对别人说：“我家打井得到一个人。”
有人听到这话，传播说：“丁家打井打出了一个人。”都城的人都谈论这件事，一直传到宋国国君那里。
宋国国君派人去问姓丁的。丁家的人回答说：“得到一个人的劳力，并不是从井中挖出一个人来呀。” 早知道是这个结果，还不如不问。
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