中国文化典籍英译

from a giant turtle. She killed

the

black

dragon

to

save

the

people

of

Jizhou,

and

blocked

the

flood with the ashes of reeds.

Thus the sky was mended,

its

four corners lifted, the flood

tamed,

Jizhou

pacified,

and

harmful

birds

and

beasts

killed

,

and

the

innocent

people

were

able

to

live

on

the

square

earth

under

the

dome

of

the

sky.

It

was

a

time

when birds, beasts, insects and

snakes

no

longer

used

their

claws

or

teeth

or

poisonous

stings,

for

they

did

not

want

to

catch

or

eat

weaker things.

Nuwa

’

s deeds benefited the

heavens

above

and

the

earth

below.

Her

name

was

remembered

by

later generations and her light

shone on every creation.

Trans. by Ding Wangdao

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2.

寓言（

fable

）

画蛇添足·战国策

画蛇添足

[

西汉

刘向

]

楚有祠者，赐其舍

The Man Who Draws a Snake and

Adds Feet to It

By Liu Xiang

A

native

of

Chu

after

worshipping his ancestors gave

人卮酒。舍人相谓曰：

his

retainers

a

pot

of

wine.

One

“数人饮之不足，一人

of the retainers said,

“

It

’

s

insufficient

for

all

of

us,

but

饮之有余。

请画地为蛇，

too

much

for

one

of

us.

I

suggest,

therefore,

that

we

先成者饮酒。

”

draw snakes on the ground, and

the

one

who

first

finished

drawing the snake will win the

pot of wine.

”

一人蛇先成，引酒

且饮之，乃左手执卮，

When

one

retainer

had

右手画蛇，曰：

“吾能为

comple ted his drawing, he took

之足！

”未成，一人之蛇

the pot to drink. As he held it

in his left hand, he continued

成，夺其卮，曰：

“蛇固

to

draw

the

snake

with

his

right

无足，

子安能为之足？”

hand, saying:

“

I can add feet

to

it.

”

While

he

was

adding

feet

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to his snake, another man who

had

then

drawn

his

snake

snatched

the

pot

from

his

hand,

“

No

snake

has

feet.

为蛇足者，终亡其

protesting:

How can you add feet to it?

”

酒。

then he drank the wine.

The man who added feet to

the

snake

lost

his

prize

at

last.

Trans. by Qian Gechuan

遂饮其酒。

3.

诗经

（

Book of Songs

或

Book of Odes

）

中国的诗歌传统“诗六艺 ”

：风、雅、颂、赋、比、兴，

始成于《诗经》

。风、雅、颂是诗歌分类，赋、比、兴是创

作方法。

“ 风土之音曰风，朝廷之音曰雅，宗庙之音曰颂”

。

诗经·国风

周南·关雎

Ospreys

关关雎鸠，在河之洲；

Hark! The ospreys merrily call

On the islet off the river shore.

窈窕淑女，君子好逑。

The girl is lovely and slenderly tall,

Whom the gentleman would adore.

参差荇菜，左右流之；

The water plants are long and short,

窈窕淑女，寤寐求之；

Here and there they can be sought;

The lovely girl is slenderly tall,

Day and night he would her recall.

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The first courtship comes to bay,

求之不得，寤寐思服；

He longs for her wildly night and day.

悠哉游哉，辗转反侧。

The

lingering

longing

grips

him

tight,

He tosses, unable to sleep at night.

参差荇菜，左右采之；

The water plants are long and short,

Here and there they can be caught;

窈窕淑女，琴瑟友之。

The lovely girl with frail appeal,

He

’

ll befriend with zither and zeal.

参差荇菜，左右芼之；

The water plants are long and short,

窈窕淑女，钟鼓乐之。

Here and there they can be stored.

The lovely girl is slenderly tall,

With bells and drums he wins her after

all.

Trans. by Gu Zhengkun

4.

楚辞（

Elegies of Chu

,

Songs of Chu

,

The Verse of

Chu

,

Chu Ci

）

离骚

:

Grief of Parting

Ch

’

u Tz

ǔ

: The Song of the South, An Ancient

Chinese Anthology

[

战国

屈原

]

楚

辞

离骚

（节选）

By Ch

ü

Yuan

Li Sao (On Encountering Sorrow) (excerpted)

曾歔欷余郁悒兮，

Many a heavy sigh I heaved in despair,

哀朕时之不当。

Grieving that I was born in such an unlucky time.

揽茹蕙以掩涕兮，

I

plucked

soft

lotus

petals

to

wipe

my

welling

tears,

沾余襟之浪浪。

That fell down in rivers and wet my coat front.

I knelt on my outspread skirts and poured my plaint

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跪敷衽以陈辞兮，

out,

耿吾既得此中正。

And

the

righteousness

within

me

was

clearly

manifest.

驷玉虬以乘鹥兮，

I yoked a team of jade dragons to a phoenix-figured

溘埃风余上征。

car

And waited for the wind to come, to soar up on my

朝发轫于苍梧兮，

journey.

夕余至乎县圃。

欲少留此灵锁兮，

日忽忽其将暮。

In the morning I started on my way from

Ts

’

ang- wu

;

吾令羲和弭节兮，

In the evening I came to the

Garden of Paradise

.

望崦嵫而勿迫。

I wanted to stay a while in those fairy precincts,

路曼曼其修远兮，

But the swift-moving sun was dipping to the west.

吾将上下而求索。

I order

His-ho

to stay the sun- steeds

’

gallop,

To stand over

Yen- tz

ǔ

mountain and not go in.

Long,

long

had

been

my

road

and

far,

far

was

the

journey:

I would go up and down to seek my heart

’

s desire.

Trans. by David Hawkes

Ts

’

ang-wu:

Name

of

the

region

where

Ch

’

ung

Hua

(Shun)

was buried.

Hs

ü

an

Pu,

the

“

hanging

garden

”

;

in

the

Magic

Mountain

of K

’

un-lun, which is God

’

s seat on earth and the

doorway into heaven.

His-ho: Charioteer of the sun, generally represented

as female.

Yen- tz

ǔ

: Mountain of the

far west

where the sun

goes

beneath the earth.

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5.

老子《道德经》

（

Lao

Zi

，

The

Way

and

Its

Power

）

---

道家

（

Ta oism

）

道德经

[

春秋

老子

]

有物混成，

先天地

The Way and Its Power

By Lao Tzu

There is a thing, formless

yet complete. Before Heaven and

生

。寂兮寥兮，独立而

Earth

it

existed.

(That

which

不改，

周行而不殆，

可

existed before Haven and Earth

was

immaterialized

and

以为天下母

。

吾不知其

unman ifest.)

Without

sound,

名，

字之曰道，强为之

without

substance,

it

stands

alone

without

changing.

It

is

all

名曰大。

（第二十五章）

pervading

and

unfailing.

One

may

think of it as

the mother of all

beneath

Heaven

(

…

the

perpetual

source

of

everything

else

).

We

do

not

know

its

name,

but

we

term

it

Tao.

Forced

to

give

an

appellation of it, I should say

it

was

Great.

(

For

want

of

a

better

name,

I

call

it

“

< br>Nature

”

.

If I must describe it, I should

道生一，一生二，

say it is Great.

)

二生三，三生万物。万

物负阴而抱阳，

冲气以

Tao

produces

Oneness.

为和。

（第四十二章）

Oneness

produced

duality.

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Duality

evolved

into

trinity,

and

trinity

evolved

into

the

ten

thousand

(i.e.

infinite

number

of)

things.

The

ten

thousand

things

support

the

Yin

and

embrace the Yang. It is on the

blending of the breaths (of the

Yin

and

Yang)

that

their

harmony

depends.

Nature

first

begets

one

thing.

Then

one

thing

begets

another.

The

two

produce

a

third.

In

his

way,

all

things

are

begotten.

Everything

is

impregnated with Yin and Yang,

which,

in

their

constant

interplay, merges into harmony.

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6.

庄子

（

Zhuang Tzu

）

庄子

秋水篇·鱼之乐

< br>庄

子

与

惠

子

由

于

Zhuang Zi

Autumn Floods: The Happiness of Fish

Chuang Tzu and Hui Tzu were

strolling along the dam of the

濠梁之上。

庄子曰：

“鲦

Hao River when Chuang Tzu said,

鱼出 游从容，

是鱼之乐

how

the

minnows

come

out

and

dart around where they please!

也。

”

惠子曰：

“子非鱼，

That's what fish really enjoy!

安知鱼之乐？”庄子

Hui Tzu said,

---

how

do

you

know

what

fish

曰：

“子非我，安知我

fish

enjoy?

不知鱼之乐？”惠子

Chua ng

Tzu

said,

not

曰：

“我非子，固不知

I,

so

how

do

you

know

I

don't

know

子矣；

子固非鱼也，子

what fish enjoy?

之不知鱼之乐，

全矣！

”

Hui Tzu said,

庄子曰：

“请循其本。

so I certainly don't know what

you know. On the other hand,

子曰

‘汝安知鱼乐’云

you're certainly not a fish ---

者，

既已知吾知之而问

so that still proves you don't

know what fish enjoy!

我，我知之濠上也。

”

Chuang Tzu said,

back to your original question,

please. You asked me how I know

what fish enjoy --- so you

already knew I knew it when you

asked the question. I know it by

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standing here beside the Hao.

Trans. by Burton Watson

论语

[

春秋

]

孔子

The Analects / Lun Yu

by Confucius

子曰：

“学而时习之，不

The Master said,

“

Is it not a

亦

悦

乎

？