古文英译的重点篇目全汇总

古文英译得重点篇目全汇总《 道德经》道 德 经1/3/5章英译文第一章道可道，非常道；名可名，非常名无名，天地之始；有名，万物之母故常无欲，以观其妙；常有欲，以观其徼此两者，同出而异名，同谓之玄玄之又玄，众妙之门Chapter IThe divine law may be spoken of,but it is not the common law>Things may be named,but names are not the things>In the beginning heaven and earth are nameless;when named, all things become known>So we should be free from desiresin order to understand the internalmystery of the divine law;and we should have desiresin order to observe its external manifestations>Internal mystery and external manifestationscome from the same origin,but have different names,They may be called essence、The essential of the essenceis the key to the understanding of all mysteries>第三章不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。

就是以圣人之治，虚其心，实其腹；弱其志，强其骨常使民无知无欲，使夫智不敢为也为无为，则无不治Chapter 3H onor on manas that none would contend for honor>V alue no rare goodsso that none would steal or rob>Display nothing desirablelest people be tempted and disturbed>Therefore the sage rulesby purifying people，s soul,filing their bellies,weakening their willsand strengthening their bones>H e always keeps them knowledgelessand desirelessso that the clever dare not interfere>Where there is not interference,there is order>第五章天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。

天地之间，其犹橐畲！虚而不屈，动而愈出多言数穷，不如守中Chapter 5H eaven and earth are ruthless,they treat everything as straw or dog^The sage is ruthless,he treats everyone as straw or dog>Are not heaven and earthlike a pair of bellows?Empty, it won，t be exhausted;Forced, more air will come out>If more is said than done,it would be better to take the mean>道 德 经8/25/29章英译第八章上善若水，水善利万物而不争处众人之所恶，故几于道居善地，心善渊，与善仁，言善信，正善治，事善能，动善时夫唯不争，故无尤Chapter 8The highest good is like waterWater benefits everything by givingwithout taking or contending>It likes the place others dislike,so it follows closely the divine law>The place should be low,the mind broad,the gifts kind,the speech trustworthy,the rule sound,the deed well-done,the action timely、Without contention,a man is blameless、有物混成，先天地生。

寂兮寥兮，独立不改，周行而不殆，可以为天下母吾不知其名，强字之曰道，强为之名曰大大曰逝，逝日远，远曰反故道大，天大，地大，人亦大域中有四大，而人居其一焉人法地，地法天，天法道，道法自然Chapter 25There was a chaotic lump that had been formed prior to the H eaven andthe Earth、 It is soundless and shapeless, but it exists independentlyfor long and would never stop> It moves in endless cycles, and can bethe origin of everything in the universe、 I do not know its name, andmake do with the mark the Dao, or the Way, and name it Da, or the GreatIt is vast and flows round without stopping, and extends to the farthest,and then returns to its origin、 Da is also called Shi (i> e、 constantlyon the move) > Shi is also called Yuan (i> e> far-reaching), and Yuanis also called Fan (i、 e、 returning to the very beginning)Therefore, the Way is great, the H eaven is great, the Earth is great, theMan is also great> In the universe there are four greats, and the Manis one of the four>The Man copies the Earth as example, the Earth copies the H eaven as example,the H eaven copies the Way as example, and the Way just copies the GreatNature、将欲取天下而为之， 吾见其不得已。

天下神器， 不可为也， 不可执也 为者败之，执者失之就是以圣人无为故无败，无执故无失故物或行或随， 或嘘或吹 或强或羸， 或载或栗 就是以圣人去甚， 去奢， 去泰Chapter 29R uling a country must be based on the principle of nature> Governingin a way not according to nature will not work>R uling a country is a mysterious thing、 It can not be done dogmatically>Nor can it be done stubbornly>Doing it dogmatically will cause failure, and doing it stubbornly willcause failure too>People' s characteristics are different> Some people are positive andsome negative, some people prefer warm and some cool, some people arestrong and some weak, some people are in peace and some in danger>Therefore, when a sage rules a country, he handles things based onpeople' s unique characteristics in the most natural way, deleting theextreme and superfluous, letting no talent to be neglected and no materialto be wasted>道 德 经 ( 重 点 篇 目 ) 英 译 33 34 3 6 章知人者智，自知者明。

胜人者有力，自胜者强知足者富强行者有志，不失其所者久，死而不亡者寿Chapter 33It is wisdom to know others;It is enlightenment to know one' s self>The conqueror of men is powerful;The master of himself is strong、It is wealth to be content;It is willful to force one' s way on others>Endurance is to keep one, s place;L ong life it is to die and not perish>大道泛兮，其可左右万物恃之以生而不辞，功成而不名有衣养万物而不为主，常无欲可名于小；万物归焉而不为主，可名为大以其终不自为大，故能成其大Chapter 34The Great Tao flows everywhere,(L ike a flood) it may go left or right>The myriad things derive their life from it,And it does not deny them>When its work is accomplished,It does not take possession、It clothes and feeds the myriad things,Yet does not claim them as its own>Often (regarded) without mind or passion,It may be considered small>Being the home of all things, yet claiming not,It may be considered great>Because to the end it does not claim greatness>Its greatness is achieved、将欲歙之，必固张之。

将欲弱之，必固强之将欲废之，必固兴之将欲取之，必固与之就是谓微明柔弱胜刚强鱼不可脱于渊，国之利器，不可以示人C h a p t e r 3 6I n h a l eb e f o r e y o u e x h a l e !S t r e n g t h e nw h a t i s t o b e w e a k e n e d !R a i s ew h a t i s t o f a l l !G i v eb e f o r e y o u t a k e !S u c h i s t h e t w i l i g h t b e f o r e t h e d a y >T h e s o f t a n d w e a k m a y o v e r c o m e t h e h a r d a n d s t r o n g、F i s h s h o u l d n o t g o o u t o f d e e p w a t e r >T h e s h a r p e s t w e a p o n o f a s t a t es h o u l d n o t b e s h o w n t o o t h e r s >道 德 经4 9 4 5 4 2章英译道生一，一生二，二生三，三生万物。

万物负阴而抱阳，冲气以为与人之所恶，唯孤、寡不毂，而王公以为称故物或损之而益，或益之而损人之所教，我亦教之，强梁者不得其死吾将以为教父Ch a p t e r 42T h e W a y b e g o t o n e ,An d t h e o n e , t w o ;T h e n t h e t w o b e g o t t h re eAn d t h re e , a l l e l s e >Al l t h i n g s b e a r t h e s h a d e o n t h e i r b a c k sAn d t h e s u n i n t h e i r a rm s ;By t h e b l e n d i n g o f b re a t hFro m t h e s u n a n d t h e s h a d e ,Eq u i l i b ri u m c o m e s t o t h e w o rl d >O rp h a n e d , o r n e e d y , o r d e s o l a t e , t h e s eAre c o n d i t i o n s m u c h f e a re d a n d d i s l i k e d ;Yet in public address, the kingAnd the nobles account themselves thus>So a loss sometimes benefits oneOr a benefit proves to be loss、What others have taughtI also shall teach:If a violent man does not comeTo a violent death,I shall choose him to teach me、大成若缺，其用不弊；大盈若冲，其用不穷。

大直若屈，大巧若拙，大辩若讷静胜躁，寒胜热清静为天下正Chapter 45Perfection does not seem flawless,but it can be used for long>What is full still has vacancy,but it can be used endlessly、The straight may seem crooked;the most skillful may seem clumsy;the most eloquent may seem slow of speech>Be calm rather than rash;be cool rather than hot>Serenity is the right way in the world>圣人无常心，以百姓心为心善者吾善之，不善者吾亦善之，德善信者吾信之，不信者吾亦信之，德信圣人在天下，歙歙焉；为天下浑其心百姓皆注其耳目，圣人皆孩之Chapter 49The Sage has no decided opinions and feelings, 1But regards the people' s opinions and feels as his own>The good ones I declare good;The bad ones I also declare good>That is the goodness of V irtue、The honest ones I believe;The liars I also believe;That is faith of V irtue、The Sage dwells in the world peacefully, harmoniously>The people of the world are brought into a community of heart,And the Sage regards them all so his own children^1、 H sin, lit> “ heart、" Both thinking and feeling are denoted by thisword> It is impossible to say a “ decided heart、 "道德经第60 63 64章英译治大国，若烹小鲜。

以道莅天下，其鬼不神；非其鬼不神，其神不伤人；非其神不伤人，圣人亦不伤人夫两不相伤，故德交归焉Chapter 60Governing a great state is like cooking small fish>L et the kingdom be governed according to the Tao, and the manes of thedeparted will not manifest their spiritual energy> It is not that thosemanes have not that spiritual energy, but it will not be employed to hurtmen> It is not that it could not hurt men, but neither does the rulingsage hurt them>When these two do not injuriously affect each other, their good influencesconverge in the virtue (of the Tao)>为无为，事无事，味无味。

大小多少，报怨以德图难于其易，为大于其细；天下难事，必作于易，天下大事，必作于细就是以圣人终不为大，故能成其大夫轻诺必寡信，多易必多难就是以圣人犹难之，故终无难矣Chapter 63Act through non-action,H andle affairs through noninterference,Taste what has no taste,R egard the small as great, the few as many,R epay resentment with integrity、Undertake difficult tasks by approaching what is easy in them;Do great deeds by focusing on their minute aspects、All difficulties under heaven arise from what is easy,All great things under heaven arise from what is minute>For this reason,The sage never strives to do what is great、Therefore,H e can achieve greatness、One who lightly assents will seldom be believed;One who thinks everything is easy will encounter much difficulty>For this reason,Even the sage considers things difficultyTherefore,In the end he is without difficulty>其安易持，其未兆易谋。

其脆易泮，其微易散为之于未有，治之于未乱合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下为者败之，执者失之就是以圣人无为故无败；无执故无失民之从事，常于几成而败之慎终如始，则无败事，就是以圣人欲不欲，不贵难得之货；学不学，复众人之所过，以辅万物之自然，而不敢为Chapter 64What is secure is easily grasped,What has no omens is easily forestalled,What is brittle is easily split,What is minuscule is easily dispersed、Act before there is a problem;Bring order before there is disorder、A tree that fills the arms' embrace is born from a downy shoot;A terrace nine layers high starts from a basketful of earth;An ascent of a hundred strides begins beneath one' s foot>Who acts fails;Who grasps loses、For this reason,The sage does not act>Therefore,H e does not fail>H e does not grasp>Therefore,H e does not lose>In pursuing their affairs, people often fail when they are close to success>Therefore,If one is as cautious at the end as at the beginning, there will be nofailures、For this reason,The sage desires to be without desire and does not prize goods that arehard to obtain;H e learns not to learn and reverts to what the masses pass by>Thus,he can help the myriad creatures be natural, but dares not act>道德经英译 第66 70节江海所以能为百谷王者，以其善下之，故能为百谷王。

就是以圣人欲上民，必以言下之；欲先民，必以身后之就是以圣人处上而民不重，处前而民不害就是以天下乐推而不厌以其不争，故天下莫能与之争Chapter 66The river and sea can be kings of the hundred valley streams because theyare good at lying below them>For this reason,They can be kings of the hundred valley strearns>For this reason, too,If the sage wants to be above the people,in his words, he must put himself below them;If he wishes to be before the people,in his person, he must stand behind them>Therefore,H e is situated in front of the people,but they are not offended;H e is situated above the people,but they do not consider him a burden、All under heaven happily push him forward without wearying>Is this not because he is without contention?Therefore,No one under heaven can contend with him>吾言甚易知，甚易行。

天下莫能知，莫能行言有宗，事有君夫唯无知，就是以不我知知我者希，则我者贵就是以圣人被褐怀玉Chapter 70My words are very easy to understand, very easy to practice、But no one is able to understand them,And no one is able to practice them>Words have authority>Affairs have an ancestry>It is simply because of their ignorance, that they do not understand me;Those who understand me are few, thus I am ennobled、For this reason,The sage wears coarse clothing over his shoulders, but carries jade withinh i s b o s o m 、道德经73/80第 73、 80章勇于敢，则杀，勇于不敢，则活。

此两者或利或害天之所恶，孰知其故？就是以圣人犹难之天之道，不争而善胜，不言而善应，不召而自来，^ 然而善谋天网恢恢，疏而不失Ch a p t e r 73H e w h o i s b ra v e i n d a ri n g w i l l b e k i l l e d ,H e w h o i s b ra v e i n n o t d a ri n g w i l l s u rv i v e >O n e o f t h e s e t w o c o u rs e s i s b e n e f i c i a l ,T h e o t h e r i s h a rm f u lW h o k n o w s t h e re a s o n f o r h e a v e n ' s d i s l i k e s ?Th e Wa y o f h e a v e nd o e s n o t w a r y e t i s g o o d a t c o n q u e r i n g ,d o e s n o t s p e a k y e t i s g o o d a t a n s w e r i n g ,i s n o t s u m m o n e d y e t c o m e s o f i t s e l f ,i s r e l a x e d y e t g o o d a t m a k i n g p l a n s 、H e a v e n? s n e t i s v a s t ;Th o u g h i t s m e s h e s a r e w i d e , n o t h i n g e s c a p e s 、小国寡民，使有什伯之器，而不用。

使民重死，而不远徙虽有舟舆，无所乘之虽有甲兵，无所陈之使民复结绳而用之至治之极甘美食，美其服，安其居，乐其俗邻国相望，鸡犬之声相闻，民至老死不相往来C h a p t e r 8 0L e t t h e r e b e aw h e r e m i l i t a r yL e t t h e p e o p l ea n d b a n i s h t h es m a l l s t a t e w i t h f e w p e o p l e ,d e v i c e s f i n d n o u s e ;l o o k s o l e m n l y u p o n d e a t h ,t h o u g h t o f m o v i n g e l s e w h e r e ^Th e y m a y h a v e c a r t s a n d b o a t s ,b u t t h e r e i s n o r e a s o n t o r i d e t h e m ;Th e y m a y h a v e a r m o r a n d w e a p o n s ,b u t t h e y h a v e n o r e a s o n t o d i s p l a y t h e m 、L e t t h e p e o p l e g o b a c k t o t y i n g k n o t s t o k e e p r e c o r d s >L e tt h e i rt h e i rt h e i rt h e i rf o o d b e s a v o r y ,c l o t h e s b e a u t i f u l ,c u s t o m s p l e a s u r a b l e ,d w e l l i n g s s e c u r e 、Th o u g h t h e y m a y g a z e a c r o s s a t a n e i g h b o r i n g s t a t e , a n d h e a r t h e s o u n d so f i t s d o g s a n d c h i c k e n s ,Th e p e o p l e w i l l n e v e r t r a v e l b a c k a n d f o r t h , t i l l t h e y d i e o f o l d a g e >《 孙子兵法与三十六计》诸 子 （ 孙子兵法：计篇）英译孙子日：兵者，国之大事，死生之地，存亡之道，不可不察也。

故经之以五事，校之以计，而索其情：一曰道，二曰天，三曰地，四曰将，五曰法道者，令民于上同意，故可与之死，可与之生，而不畏危；天者，阴阳、寒暑、时制也；地者，远近、险易、广狭、死生也；将者，智、信、仁、勇、严也；法者，曲制、官道、主用也凡此五者，将莫不闻，知之者胜，不知之者不胜故校之以计而索其情，曰：主孰有道？将孰有能？天地孰得？法令孰行？兵众孰强？ 士卒孰练？赏罚孰明？吾以此知胜负矣将听吾计，用之必胜，留之；将不听吾计，用之必败，去之计利以听，乃为之势，以佐其外势者，因利而制权也兵者，诡道也故能而示之不能，用而示之不用，近而示之远，远而示之近利而诱之，乱而取之，实而备之，强而避之，怒而挠之，卑而骄之，佚而劳之，亲而离之，攻其无备，出其不意此兵家之胜，不可先传也夫未战而庙算胜者，得算多也；未战而庙算不胜者，得算少也多算胜，少算不胜，而况于无算乎！吾以此观之，胜负见矣M a k i n g A s s e s s m e n t sS u n z i s a i d :War is a question of vital importance to the state, a matter of life anddeath, the road to survival or ruin> H ence, it is a subject which callsfor careful study>To assess the outcome of a war, we need to examine the belligerent partiesand compare them in terms of the following five fundamental factors:The first is the way （ dao 道 ） ；the second, heaven （ tian 天） ；the third,earth （ di 地） ；the fourth, command （ jiang 将 ） ；and the fifth, rules andregulations （ fa 法 ） 、By "the way” , I mean moral influence, or that which causes the people tothink in line with their sovereign so that they will follow him throughevery vicissitude, whether to live or to die, without fear of moral peril、By "heaven” , I mean the effects of night and day, of good and bad weather,of winter's cold and summer，s heat; in short, the conduct of militaryoperations in accordance with the changes of natural forces、By "earth” , I mean distance, whether it is great or small; the terrain,whether it is treacherous or secure; the land, whether it is open orconstricted; and the place, whether it portends life or death、By "command” , I mean the wisdom, trustworthiness, benevolence, courageand firmness of the commander>By "rules and regulations^, I mean the principles guiding the organizationof army units, the appointment and administration of officers and themanagement of military supplies and expenditures^There is no general who has not heard of these five factors> Yet it ishe who masters them that wins and he who does not that loses> Therefore,when assessing the outcome of a war, compare the two sides in terms ofthe above factors and appraise the situation accordingly>Find out which sovereign possesses more moral influence, which generalis more capable, which side has the advantages of heaven and earth, whicharmy is better disciplined, whose troops are better armed and trained,which command is more impartial I meting out rewards and punishments, andI will be able to forecast which side will be victorious>The general who employs my assessment methods is bound to win; I shalltherefore stay with him> The general who does not heed my words willcertainly lose; I shall leave him>H aving paid heed to my assessment of the relative advantages anddisadvantages, the general must create a favorable strategic situationwhich will help bring the victory to function> By this I mean beingflexible and making the most of the advantages to gain the initiative inwar>War is a game of deception> Therefore, feign incapability when in factcapable; feign inactivity when ready to strike; appear to be far away whenactually nearby, and vice versa、 When the enemy is greedy for gains, handout a bait to lure him; when he is in disorder, attack and overcome him;when he boasts substantial strength, be doubly prepared against him; andwhen he is formidable, evade him> If he is given to anger, provoke him>If he is timid and careful, encourage his arrogance> If his forces arerested, wear them down> If he is united as one, divide him、 Attack wherehe is least prepared、 Take action when he least expects you>H erein lies a strategist's subtlety of command which is impossible tocodify in hard-and-fast rules beforehand>H e who makes full assessment of the situation at the prewar council meetingin the temple (translator，s note: an ancient Chinese practice) is morelikely to win> H e who makes insufficient assessment of the situation atthis meeting is less likely to win、 This being the case, what chanceshas he of winning if he makes no assessment at all? With my assessmentmethod, I can forecast who is likely to emerge as victor>《 孙子兵法：作战》英译孙子曰： 凡用兵之法， 驰车千驷， 革车千乘， 带甲十万， 千里馈粮。

则内外之费，宾客之用，胶漆之材，车甲之奉，日费千金，然后十万之师举矣其用战也胜，久则钝兵挫锐，攻城则力屈，久暴师则国用不足夫钝兵挫锐，屈力弹货，则诸侯乘其弊而起，虽有智者，不能善其后矣故兵闻拙速，未睹巧之久也夫兵久而国利者，未之有也故不尽知用兵之害者，则不能尽知用兵之利也善用兵者，役不再籍，粮不三载，取用于国，因粮于敌，故军食可足也国之贫于师者远输，远输则百姓贫；近师者贵卖，贵卖则百姓财竭，财竭则急于丘役力屈、财弹，中原内虚其家，百姓之费，十去其七；公家之费，破军罢马，甲胄矢弩，戟楣蔽橹，丘牛大车，十去其六故智将务食于敌，食敌一钟，当吾二十钟；［ 什 忌 ］ 杆一石，当吾二十石故杀敌者，怒也；取敌之利者，货也故车战得车十乘以上，赏其先得者，而更其旌旗，车杂而乘之，卒善而养之，就是谓胜敌而益强故兵贵胜，不贵久故知兵之将，生民之司命，国家安危之主也Waging WarSunzi Said:Generally, a war operation requires one thousand light chariots, as manyheavy chariots and a hundred thousand armoured soldiers with provisionsenough to carry them a thousand li> What with the expenses at home andin the field, stipends for the entertainment of state guests anddiplomatic envoys, the cost of materials such as glue and lacquer (formaintenance of equipment) and sums for the maintenance of chariots andarmour, the total expenditure will amount to one thousand pieces of golda day、 Only after all this money is in hand can an army of one hundredthousand men be raised、In a war which involves such a huge army, the main objective should bea quick victory> If the war is prolonged, the weapons will be bluntedand the men，s morale will be dampened> When they storm cities, theirstrength will be exhausted、 Protracted campaigns will be a serious strainon the treasury> Now, when your weapons are blunted and your moraledampened, your strength exhausted and your treasury spent, theneighboring states will take advantage of your distress and strike> Inthat case, no one, however wise, will be able to avert the disastrousconsequences which ensue、Thus, while we have heard of blundering in seeking swift decisions in war,we have yet to see a smart operation that drags on endlessly> For therehas never been a prolonged war from which a country has benefited> Thosewho are not fully aware of the harm in waging war are equally unable tounderstand fully the method of conducting war advantageously>Those adept in waging war do not require a second conscription orreplenishment of provisions from the home country> They obtain theirmilitary supplies from home but commandeer provisions from the enemyterritory> Thus their army will always be plentifully supplied> Whena country is impoverished by military operations, it is because of thelong distance transportation involved、 Transporting supplies over longdistances render the people destitute、Proximity of an army causes pricesto go up, and high prices are a drain on the people, s resources> Whenthe resources are exhausted, exactions and levies are bound to increase、With military strength thus depleted and wealth consumed, the people，shomes will be stripped bare、 Seventy percent of the people，s income isdissipated and sixty percent of the government，s revenue goes to pay formaintenance of broken down chariots, worn-out horses, armour and helmets,arrows and crossbows, halberds and bucklers, spears and shields, draughtoxen and heavy wagonsTherefore, a wise general does his best to feed his troops on the enemy'sgrain, for one zhong (1, 000 litres) of grain obtained from enemy territoryis equivalent to 20 zhong shipped from home country, and one dan (60 kilos)of fodder from enemy territory to 20 dan from home>In order to embolden your men to annihilate the enemy, you must boost theirmorale; in order to encourage your men to seize enemy provisions, you mustgive them material rewards> Therefore, in a chariot battle, when morethan ten chariots have been captured, reward those who captured the firstone and replace the enemy banners and flags with your own> The capturedchariots should be used together with yours> Prisoner of war should betreated kindly and taken into your ranks> This is what is meant by boostingone's own strength in the process of overpowering the enemy、So, what is important in war is quick victory, not prolonged operations>Thus, the commander who knows how to conduct a war is the arbiter of thepeople，s fate, the man on whom the nation's security depends>古文英译-孙子兵法《 谋攻》孙子曰：凡用兵之法，全国为上，破国次之；全军为上，破军次之；全旅为上，破旅次之；全卒为上，破卒次之；全伍为上，破伍次之。

就是故百战百胜，非善之善也；不战而屈人之兵，善之善者也故上兵伐谋，其次伐交，其次伐兵，其下攻城攻城之法为不得已修橹幅编具器械、三月而后成， 距 又 三 月 而 后 已 将不胜其忿， 而蚁附之， 杀士三分之一而城不拔者，此攻之灾也故善用兵者，屈人之兵而非战也，拔人之城而非攻也，毁人之国而非久也，必以全争于天下，故兵不顿而利可全，此谋攻之法也故用兵之法，十则围之，五则攻之，倍则分之，敌则能战之，少则能逃之，不若则能避之故小敌之坚，大敌之擒也夫将者，国之辅也辅周则国必强，辅隙则国必弱故君之所以患于军者三：不知军之不可以进而谓之进，不知军之不可以退而谓之退，就是为縻军；不知三军之事而同三军之政者，则军士惑矣；不知三军之权而同三军之任，则军士疑矣三军既惑且疑，则诸侯之难至矣，就是谓乱军引胜故知胜有五：知可以战与不可以战者胜；识众寡之用者胜；上下同欲者胜；以虞待不虞者胜；将能而君不御者胜此五者，知胜之道也故曰：知己知彼，百战不贻；不知彼而知己，一胜一负；不知彼不知己，每战必贻Attacking by StratagemSunzi said:Generally in war, the best policy is to take the enemy state whole andintact, to destroy it is not、 To have the enemy，s army surrender in itsentirety is better than to crush it; likewise, to take a battalion, acompany or a five-man squad intact is better than to destroy it>Therefore, to fight a hundred battles and win each and every one of themis not the wisest thing to do、 To break the enemy，s resistance withoutfighting is> Thus, the best policy in war is to thwart the enemy's strategy>The second best is to disrupt his alliances through diplomatic means>The third best is to attack his army in the field、 The worst policy ofall is to attack walled cities、 Attack a walled city only when there isno alternative> For it takes at least three months to make mantlets andshielded vehicles ready and prepare the necessary arms and equipment; forit takes another three months to build the earthen mounds for soldiersto ascend the walls> The commander who loses his impatience orders histroops to assault like swarming ants, with the result that one third ofhis men are slain and the city remain untaken、 Such is the calamity ofattacking walled cities> Therefore, he who is skilled in war subdues theenemy，s army without fighting、 He captures the enemy，s cities withoutassaulting them> He overthrows the enemy kingdom without prolongedoperations in the field> By taking all under heaven with his "whole andintact strategy,/ z he wins total victory without wearing out his troops>This is the method of attacking by stratagem、Consequently, the art of using troops is: when you outnumber the enemyten to one, surround him; when five to one, attack him; when two to one,divide him; and if equally matched, stand up to him> (tr、: Another versionof the text reads "when two to one, stand up to him; and if equally matched,divide him、 〃 ) If you are fewer than the enemy in number, retreat、 Ifyou are no match for him, try to elude him> For no matter how stubbornlya small force may fight, it must in the end succumb to greater strengthand fall captive to it、The commander is the country's bulwark> His proficiency in war can makethe country strong, his deficiency makes it weak^ There are three waysby which a sovereign may bring disaster to his army: One, he arbitrarilyorders his army to advance or retreat when in fact it should not, thushampering the initiative of the army > Two, he interferes with theadministration of the army when he is ignorant of its internal affairs,thus causing confusion among the officers and men> Three, he interfereswith the officers， command, unaware of the principle that an army shouldadopt different tactics according to different circumstances> This willcreate misgivings in the minds of the officers and men> When an army isc o n f u s e d a n d f r a u g h t w i t h m i s g i v i n g s , n e i g h b o r i n g s t a t e s w i l l t a k ea d v a n t a g e o f t h e s i t u a t i o n a n d a t t a c k、 T h i s w i l l d i s r u p t t h e a r m y a n dh e l p t h e e n e m y t o w i n、T h e r e f o r e , t h e r e a r e f i v e f a c t o r s t o c o n s i d e r i n a n t i c i p a t i n g w h i c h s i d ew i l l w i n , n a m e l y : T h e s i d e w h i c h k n o w s w h e n t o f i g h t a n d w h e n n o t t o w i l lw i n ; T h e s i d e w h i c h k n o w s t h e d i f f e r e n c e b e t w e e n c o m m a n d i n g a l a r g e a r m ya n d a s m a l 1 a r m y w i l l w i n ; T h e s i d e w h i c h h a s u n i t y o f p u r p o s e a m o n g i t so f f i c e r s a n d m e n w i l l w i n ; T h e s i d e w h i c h e n g a g e s e n e m y t r o o p s t h a t a r eu n p r e p a r e d w i t h p r e p a r e d n e s s o n i t s o w n p a r t w i l l w i n ; a n d T h e s i d e w h i c hh a s a c a p a b l e c o m m a n d e r w h o i s f r e e o f i n t e r f e r e n c e f r o m t h e s o v e r e i g nw i l l w i n、 B e a r i n g t h e s e p o i n t s i n m i n d , o n e i s a b l e t o f o r e c a s t v i c t o r yi n a w a r > T h e r e f o r e I s a y : K n o w y o u r e n e m y a n d k n o w y o u r s e l f a n d y o u c a nf i g h t a h u n d r e d b a t t l e s w i t h o u t p e r i l > I f y o u a r e i g n o r a n t o f t h e e n e m ya n d k n o w o n l y y o u r s e l f , y o u w i l l s t a n d e q u a l c h a n c e s o f w i n n i n g a n d l o s i n g、I f y o u k n o w n e i t h e r t h e e n e m y n o r y o u r s e l f , y o u a r e b o u n d t o b e d e f e a t e di n e v e r y b a t t l e、三十六计 36 Military Strategies第一计 瞒天过海备周则意怠，常见则不疑。

阴在阳之内，不在阳之对太阳，太阴Strategy One Cross the Sea Without H eaven, s KnowledgeP e o p l e w h o t a k e a m p l e p r e c a u t i o n s a r e l i a b l e t o b e o f f g u a r d F a m i l i a rs i g h t s d o n o t r o u s e s u s p i c i o n > Y i n i s t h e i n n e r i n s t e a d o f t h e o p p o s i t ea s p e c t o f y a n g > T h e g r e a t y a n g c o n t a i n s t h e g r e a t y i n >第二计 围魏救赵共敌不如分敌，敌阳不如敌阴Strategy Two Besiege Wei to R escue ZhaoI n s t e a d o f a t t a c k i n g h e a d l o n g a p o w e r f u l , c o n c e n t r a t e d e n e m y , b r e a k i tu p i n t o s m a l l e r , v u l n e r a b l e g r o u p s > I n s t e a d o f s t r i k i n g f i r s t , b i d e y o u rt i m e a n d s t r i k e o n l y a f t e r t h e e n e m y h a s s t r u c k >第 三 计 借刀杀人敌已明，友未定，引友杀敌。

不自出力，以损推演Strategy Three Murder with a Borrowed KnifeWhen the enemy' s intention is obvious and the ally? s attitude hesitant,induce the ally to fight the enemy while preserving one' s own strength、This can be inferred from Sun>第 四 计 以逸待劳困敌之势，不以战损刚益柔Strategy Four Wait L eisurely for an Exhausted EnemyIt is possible to lead the enemy into an impasse without fighting> Theactive is weakened to strengthen the passive、第 五 计 趁火打劫敌之害大，就势取利刚决柔也Strategy Five L oot a Burning H ouseWhen the enemy suffers from a major crisis, seize the chance to gainadvantage> R esolution prevails over pliancy、第 六 计 声东击西敌志乱萃，不虞。

坤下兑上之象利其不自主而取之Strategy Six Make Noise in the East and Attack in the WestThe enemy' s command becomes confused and unrestrained, with the symbolof Kun below and Dui above, signifying river water ready to overflow thebank> Subdue the enemy when it has thus lost its discipline>第 七 计 无中生有诳也，非诳也，实其所诳也少阴、太阴、太阳Strategy Seven Create Something out of NothingMake a false move, not to pass it for a genuine one but to transform itinto a genuine one after the enemy has been convinced of its falsity>Genuine strength grows under the cover of false appearance, just as yingrowing to the extreme transforms into yang>第 八 计 暗渡陈仓示之以动，利其静而有主，“ 益动而巽” 。

Strategy Eight Advance Secretly by Way of ChencangMake a false move to tie up the main force of the enemy> It is of benefitto set forth in conformity to the situation、第 九 计 隔岸观火阳乖序乱，阴以待逆暴戾恣睢，其势自毙顺以动豫，豫顺以动Strategy Nine Watch a Fire from Across the R iverWhen the discord of the enemy becomes apparent, take no action but insteadwait for the oncoming upheaval> Cruel internecine struggles can onlycause the enemy to die at its own hand> Movement at an opportune momentbrings happiness、第 十 计 笑里藏刀信而安之，阴以图之。

备而后动，勿使有变刚中柔外也Strategy Ten H ide a Dagger in a SmileR eassure the enemy to make it slack, work in secret to subdue it; preparefully before taking action to prevent the enemy from changing its mind:This is the method of hiding a strong will under a compliant appearance>第 十 一 计 李代桃僵势必有损，损阴以益阳Strategy Eleven Sacrifice a Plum to Save a PeachIf loss is inevitable, decrease yin to increase yang>第 十 二 计 顺手牵羊微隙在所必乘，微利在所必得少阴，少阳Strategy Twelve L ead Away a Goat in PassingTake advantage of the smallest flaw; seize the smallest profit、 Make useof a minor mistake of the enemy to gain a minor victory、第 十 三 计 打草惊蛇疑以叩实，察而后动。

复者，阴之媒也S t r a t e g y T h i r t e e n B e a t t h e G r a s s t o F r i g h t e n t h e S n a k eA s c e r t a i n t h e d o u b t f u l ; f i n d o u t a b o u t t h e e n e m y b e f o r e t a k i n g a c t i o n 、R e t u r n a n d b r i n g t h e e n e m yJ s s e c r e t s t o l i g h t 、第 十 四 计 借尸还魂有用者， 不可借； 不能用者， 求借 借不能用者而用之匪我求童蒙， 童蒙求我S t r a t e g y F o u r t e e n F i n d R e i n c a r n a t i o n i n A n o t h e r s C o r p s eT h e u s e f u l d e c l i n e s t o b e u s e d , w h e r e a s t h e u s e l e s s a s k s t o b e u s e d 、 M a k eu s e o f t h e u s e l e s s 、 I t i s n o t I w h o s e e k h e l p f r o m t h e c a l l o w y o u t h b u tt h e c a l l o w y o u t h w h o s e e k s h e l p f r o m m e >第 十 五 计 调虎离山待天以困之，用人以诱之。

往蹇来返S t r a t e g y F i f t e e n L u r e t h e t i g e r o u t o f t h e m o u n t a i n sW a i t f o r H e a v e n t o e n c u m b e r t h e e n e m y a n d m a k e p l o t s t o a l l u r e i t > W h e ng o i n g l e a d s t o o b s t r u c t i o n , c o m e b a c k >第 十 六 计 欲擒故纵逼则反兵，走则减势紧随勿迫累其气力，消其斗志，散而后擒，兵不血刃需，有孚，光S t r a t e g y S i x t e e n L e a v e a t L a r g e , t h e B e t t e r t o C a p t u r eC l o s e i n u p o n t h e [ d e f e a t e d ] e n e m y a n d i t w i l l s t r i k e b a c k ; l e t i t g o a n di t s p o s i t i o n w i l l w e a k e n F o l l o w i t c l o s e l y b u t d o n o t p r e s s t o o h a r d >F r i t t e r a w a y i t s s t r e n g t h a n d s a p i t s w i l l > A f t e r i t h a s s c a t t e r e d , s u b d u ei t w i t h o u t s t a i n i n g t h e s w o r d s w i t h b l o o d > W a i t i n g > S i n c e r i t y b r i n g sg l o r y >第 十 七 计 抛砖引玉类以诱之，击蒙也。

S t r a t e g y S e v e n t e e n C a s t a B r i c k t o A t t r a c t J a d eL u r e t h e e n e m y w i t h c o u n t e r f e i t s ^ Pu n i s h t h e ca l l o w y o u t h >第 十 八 计 擒贼擒王摧其坚，夺其魁，以解其体龙战于野，其道穷也Strategy Eighteen To Catch Bandits, First Catch the R ingleaderC r u s h t h e en em y ' s m a i n fo r ce a n d ca p t u r e i t s ch i ef t o di s i n t egr a t e i t sb o dy > A dr a go n co m p el l ed t o fi gh t o n l a n d i s fa ced wi t h a n i m p a s s e、翻译硕士三十 六 计 英 译 （ 下）第 十 九 计 釜底抽薪不敌其力，而消其势，兑下乾上之象。

Strategy Nineteen R emove Firewood from Under the CaldronA v o i d a co n t es t o f s t r en gt h wi t h t h e en em y b u t s eek t o wea k en i t s p o s i t i o ni n a cco r da n ce wi t h t h e i m a ge o f D u i u n der n ea t h Q i a n、第 二 十 计 混水摸鱼乘其阴乱，利其弱而无主随，以向晦入宴息Strategy Twenty Muddle the Water to Seize FishT a k e a dv a n t a ge o f t h e en em y ' s i n t er n eci n e fi gh t a n d m a k e u s e o f i t swea k n es s a n d l a ck o f j u dgem en t s S u i : A t n i gh t fa l l , r et u r n h o m e t o r es t >第 二 十一计金蝉脱壳存其形，完其势；友不疑，敌不动。

巽而止蛊Strategy Twenty-One The Cicada Sloughs Its SkinMa i n t a i n t h e o r i gi n a l s h a p e a n d p l a y o u t t h e o r i gi n a l p o s e, s o t h a t t h ea l l y do es n o t do u b t a n d t h e en em y do es n o t m o v e、 S u b m i s s i o n a n d s t i l l n es sl ea d t o deca y >第二十二计关门捉贼小敌困之剥，不利有攸往Strategy Twenty-Two Bold the Door to Seize the ThiefF o r ce t h e s m a l l en em y i n t o a q u a gm i r eB o : I t i s n o t fa v o r a b l e t o s etfo r t h > [ I t i s di s a dv a n t a geo u s t o p u r s u e a wea k , t o t t er i n g en em y fo r l o n gdi s t a n ce、 ]第二十三计远交近攻形禁势格，利从近取，害以远隔。

上火下泽Strategy Twenty-Three Befriend Distant States While Attacking NearbyStatesWhen circumscribed in situation and restricted in disposition, seekprofit from nearby and keep peril at a distance> Fire above the lake>第二十四计假道伐虢两大之间，敌胁以从，我假以势困，有言不信Strategy Twenty-Four Attack H u by a Borrowed PathA small state is sandwiched between two great powers> If one of themattempts to bring it to submission, the other will be able to take controlunder the pretext of aiding it> Kun: When one utters words, one is notbelieved、第二十五计偷梁换柱频更其阵，抽其劲旅，待其自败，而后乘之。

曳其轮也Strategy Twenty-Five Steal the Beams and Change the PillarsChange the enemy' s formation frequently, dislocate its main force anddeal the blow when it tends toward defeat> Stop the wheel、第 二 十六计指桑骂槐大凌小者，警以诱之刚中而应，行险而顺Strategy Twenty-Six Point at the Mulberry and Abuse the L ocustThe strong may use punishment to lead the weak into submission、 Properseverity obtains response; risky action meets no obstruction>第二十七计假痴不癫宁伪作不知不为，不伪作假知妄为静不露机，云雷屯也Strategy Twenty-Seven Feign Folly Instead of MadnessFeign ignorance and make no more rather than feign knowledge and make rashmoves> Stay motionless and hide one' s intention> Clouds and thundersymbolize Tun、第 二 十八计上屋抽梯假之以便，唆之使前，断其援应，陷之死地。

遇毒，位不当也Strategy Twenty-Eight Climb up the R oof and R emove the L adderProvide the army with an apparent chance, entice it to advance, cut itoff from coordination or reinforcement, and place it in an impasse> Onegets poisoned at an improper position、第 二 十 九 计 树上开花借局布势，力小势大鸿渐于陆，其羽可以为仪也Strategy Twenty-Nine Flowers Bloom in the TreeExploit external forces to create favorable conditions, so that a smallarmy acquires great energy> The wild goose gradually approaches thecloudy paths> Its feathers can be used in ritual decoration>第 三 十 计 反客为主乘隙插足，扼其主机，渐之进也。

Strategy Thirty R everse the Positions of H ost and GuestTake the opportunity to put in your foot and seize the heart of the enemy>Proceed step by step^第 三 十 一 计 美人计兵强者， 攻其将； 将智者， 伐其情 将弱兵颓， 其势自萎 利用御寇， 顺相保也Strategy Thirty-One Beauty TrapIf the enemy forces are strong, try to subdue their general; if the generalis wise, try to crush his will power > When the general becomes infirm andthe soldiers listless, their combat power will dwindle> It is of benefitto resist an invasion; security can be attained by internal unity>第 三 十 二 计 空城计虚者虚之，疑中生疑。

刚柔之际，奇而复奇Strategy Thirty-Two Empty-City SchemeBear a weak appearance when in a weak position to create doubts in thealready doubtful enemy> Used by the weak against the strong, it workswonders of the most wondrous kind>第 三 十 三 计 反间计疑中之疑比之自内，不自失也Strategy Thirty-Three Turn the Enemy, s Agents Against H imL ead the enemy into his own trap、 Union from within; one will not loseoneself>第三十 四 计 苦肉计人不自害，受害必真假真真假，间以得行童蒙之吉，顺以巽也Strategy Thirty-Four Self-torture SchemeMan does not inflict injury on himself, and a person' s injury proves hima victim> Espionage can be conducted when the enemy takes a false injuryto be genuine> The callow youth submits、 Good fortune>第 三 十 五 计 连环计将多兵众，不可以敌，使其自累，以杀其势。

在师中吉，承天宠也Strategy Thirty-Five Interlaced StratagemsDo not engage an enemy that has many generals and numerous soldiers、Weaken its position by making its troops interlaced> The general secureshis rule in the army: Good fortune, with the blessing of H eaven、第 三 十 六 计 走为上全师避敌左次无咎，未失常也Strategy Thirty-Six R unning Away as the Best ChoiceEvade the enemy to preserve the troops> The army retreats: No blame>It does not violate the normal practice of war、《 论语》论语- - - - 学而（ 一）子曰：“ 学而时习之，不亦悦乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”（ 二）有子曰：“ 其为人也孝悌，而好犯上者，鲜矣。

不好犯上而好作乱者，未之有也君子务本，本立而道生孝悌也者，其为仁之本与？ ”（ 三）子曰：“ 巧言令色，鲜矣仁（ 四）曾子曰：“ 吾日三省乎吾身为人谋，而不忠乎？与朋友交，而不信乎？传，不习乎？ ”（ 五）子曰：“ 道千乘之国，敬事而信，节用而爱人，使民以时 ”（ 六 ）子曰：“ 弟子入则孝，出则悌，谨而信，泛爱众而亲仁行有余力，则以学文 ”（ 七）子夏日：“ 贤贤易色；事父母能竭其力，事君能致其身；与朋友交；言而有信虽曰未学，吾必谓之学矣 ”（ A ）子曰：“ 君子不重则不威，学则不固主忠信，无友不如己者过则勿惮改 ”（ 九）曾子曰：“ 慎终追远，民德归厚矣 ”（ 十） 子禽问于子贡曰： “ 夫子至于就是邦也， 必闻其政， 求之与？抑与之与？ ”子贡曰： “ 夫子温、良、恭、俭、让以得之夫子求之也，其诸异乎人之求之与！ ”（ 十一）子曰：“ 父在，观其志父没观其行三年无改于父之道，可谓孝矣 ”（ 十二）有子曰：“ 礼之用，与为贵先王之道斯为美；小大由之有所不行，知与而与，不以礼节之，亦不可行也 ”（ 十三 ）有子曰：“ 信近于义，言可复也恭近于礼，远耻辱也因不失其亲，亦可宗也。

”（ 十四）子曰：君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已 十五） 子贡曰： “ 贫而无谄，富而无骄何如？ ” 子曰： “ 可也未若贫而乐道，富而好礼者也 ”子贡曰：“ 《 诗》云：' 如切如磋，如琢如磨 ‘其斯之谓与？”子曰：“ 赐也！始 可 与 言 《 诗》已矣，告诸往而知来者 ”（ 十六）子曰：“ 不患人之不己知，患不知人也 ”TH E ANAL ECTSBOOK ONE1、The Master said, To learn and at due times to repeat what one has learnt,is that not after all a pleasure? That friends should come to one fromafar, is this not after all delightful? To remain unsound even thoughone, s merits are unrecognized by others, is that not after all what isexpected of a gentleman?2、 Master Yu said, Those who in private life behave well towards theirparents and elder brothers, in public life seldom show a disposition toresist the authority of their superiors、 And as for such men startinga revolution, no instance of it has ever occurred、 It is upon the trunkthat a gentleman works、 When that is firmly set up, the Way grows、 Andsurely proper behavior towards parents and elder brothers is the trunkof Goodness?3、 The Master said, 'Clever talk and a pretentious manner, are seldomfound in the Good>4、 Master Tseng said, Every day I examine myself on these three points:in acting on behalf of others, have I always been loyal to their interests?In intercourse with my friends, have I always been true to my word? H aveI failed to repeat the precepts that have been handed down to me?5、 The Master said, A country of a thousand war-chariots cannot beadministered unless the ruler attends strictly to business, punctuallyobserves his promises, is economical in expenditure, shows affectiontowards his subjects in general, and uses the lavour of the peasantry onlyat the proper times of year>6、 The Master said, A young man' s duty is to behave well to his parentsat home and to his elders abroad, to be cautious in giving promises andpunctual in keeping them, to have kindly feelings towards everyone, butseek the intimacy of the Good、 If, when all that is done, he has any energyto spare, then let him study the polite arts>7、 Tzu-hsia said, A man whoTreats his betters as betters,Wears an air of respect,Who into serving father and motherKnows how to put his whole strength,Who in the service of his prince will lay down his life,Who in intercourse with friends is true to his word -others may say of him that he still lacks education, but I for my partshould certainly call him an educated man>8、 The Master said, If a gentleman is frivolous, he will lose the respectof his inferiors and lack firm ground upon which to build up his education>First and foremost he must learn to be faithful to his superiors, to keeppromises, to refuse the friendship of all who are not like him> And ifhe finds he has made a mistake, then he must not be afraid of admittingthe fact and amending his ways>9、 Master Tseng said, When proper respect towards the dead is shown atthe End and continued after they are far away the moral force of a peopleh a s r e a ch e d i t s h i g h e s t p o i n t >10> T z u -C h, i n s a i d t o T z u -k u n g , W h e n o u r M a s t e r a r r i v e s i n a f r e s hc o u n t r y h e a l w a y s m a n a g e s t o f i n d o u t a b o u t i t s p o l i c y > D o e s h e d o t h i sb y a s k i n g q u e s t i o n s , o r d o p e o p l e t e l l h i m o f t h e i r o w n a c c o r d ? T z u -k u n gs a i d , O u r M a s t e r g e t s t h i n g s b y b e i n g c o r d i a l , f r a n k , c o u r t e o u s , t e m p e r a t e ,d e f e r e n t i a l T h a t i s o u r M a s t e r s w a y o f e n q u i r i n g - a v e r y d i f f e r e n tm a t t e r , c e r t a i n l y , f r o m t h e w a y i n w h i c h e n q u i r i e s a r e g e n e r a l l y m a d e >11> T h e M a s t e r s a i d , W h i l e a m a n ' s f a t h e r i s a l i v e , y o u c a n o n l y s e eh i s i n t e n t i o n s ; i t i s w h e n h i s f a t h e r d i e s t h a t y o u d i s c o v e r w h e t h e r o rn o t h e i s c a p a b l e o f c a r r y i n g t h e m o u t、 I f f o r t h e w h o l e t h r e e y e a r s f o rm o u r n i n g h e m a n a g e s t o c a r r y o n t h e h o u s e h o l d e x a c t l y a s i n h i s f a t h e r ' sd a y , t h e n h e i s a g o o d s o n i n d e e d >12 > M a s t e r Y u s a i d , I n t h e u s a g e s o f r i t u a l i t i s h a r m o n y t h a t i s p r i z e d ;t h e W a y o f t h e F o r m e r K i n g s f r o m t h i s g o t i t s b e a u t y > B o t h s m a l l m a t t e r sa n d g r e a t d e p e n d u p o n i t > I f t h i n g s g o a m i s s , h e w h o k n o w s t h e h a r m o n yw i l l b e a b l e t o a t t u n e t h e m > B u t i f h a r m o n y i t s e l f i s n o t m o d u l a t e d b yr i t u a l , t h i n g s w i l l s t i l l g o a m i s s >13、 M a s t e r Y u s a i d ,I n y o u r p r o m i s e s c l e a v e t o w h a t i s r i g h t ,A n d y o u w i l l b e a b l e t o f u l f i l l y o u r w o r d、I n y o u r o b e i s a n c e s c l e a v e t o r i t u a l ,A n d y o u w i l l k e e p d i s h o n o r a t b a y、M a r r y o n e w h o h a s n o t b e t r a y e d h e r o w n k i n ,A n d y o u m a y s a f e l y p r e s e n t h e r t o y o u r A n c e s t o r s、14、T h e M a s t e r s a i d , A g e n t l e m a n w h o n e v e r g o e s o n e a t i n g t i l l h e i s s a t e d ,w h o d o e s n o t d e m a n d c o m f o r t i n h i s h o m e , w h o i s d i l i g e n t i n b u s i n e s s a n dc a u t i o u s i n s p e e c h , w h o a s s o c i a t e s w i t h t h o s e t h a t p o s s e s s t h e W a y a n dt h e r e b y c o r r e c t s h i s o w n f a u l t s - s u c h a o n e m a y i n d e e d b e s a i d t o h a v ea t a s t e f o r l e a r n i n g >15、 Tzu-kung said, 4Poor without cadging, rich without swagger> ' Whatof that? The Master said, Not bad > But better still, 'Poor, yetdelighting in the Way, rich, yet a student of ritual、 ' Tzu-kung said,The saying of the Songs,As thing cut, as thing filed,As thing chiseled, as thing polishedrefers, I suppose, to what you have just said? The Master said, Ssu, nowI can really begin to talk to you about the Songs, for when I allude tosayings of the past, you see what bearing they have on what was to comeafter、16^ The Master said, （ The good man） does not grieve that other peopledo not recognize his merits his only anxiety is lest he should fail torecognize theirs>论语一 一 述而（ 一 ）子 曰 ：“ 述 而 不 作 ，信 而 好 古 ，窃 比 我 于 老 彭 。

”（ 二 ）子 曰 ：“ 默 而 识 之 ，学 而 不 厌 ，诲 人 不 倦 ，何 有 于 我 哉 ！ ”（ 三 ）子 曰 ：“ 德 之 不 修 ，学 之 不 讲 ， 闻 义 不 能 徙 ，不 善 不 能 改 ，就 是 吾 忧 也 ”（ 四 ）子 之 燕 居 ， 申申如也，夭 夭 如 也 五 ）子 曰 ：“ 甚 矣 ，吾 衰 也 久 矣 ！吾 不 复 梦 见 周 公 ”（ 六 ）子 曰 ：“ 志 于 道 ，据 于 德 ，依 于 仁 ，游 于 艺 ”（ 七 ）子 曰 ：“自行束修以上，吾 未 尝 无 诲 焉 ”（ A ）子 曰 ：“ 不 愤 不 启 ，不 怫 不 发 ，举 一 隅 ，不 以 三 隅 反 ，则 不 复 也 ”（ 九 ）子 食 于 有 丧 者 之 侧 ，未 尝 饱 也 子 于 就 是 日 哭 ，则 不 歌 十 ）子 谓 颜 渊 曰 ：“ 用 之 则 行 ，舍 之 则 藏 ，唯 我 与 尔 有 就 是 夫 "子 路 曰 ：“ 子行三 军 ，则 谁 与 ？ ”子 曰 ：“ 暴 虎 冯 河 ，死 而 无 悔 者 ，吾 不 与 也 必 也 临 事 而 惧 ，好 谋 而 成 者 也 。

”（ 十 一 ）子 曰 ：“ 富 而 可 求 也 ，虽 执 鞭 之 士 ，吾 亦 为 之 ，如 不 可 求 ，从 吾 所 好 ”（ 十 二 ）子 之 所 慎 ：齐 ，战 ，疾 十三 ）子 在 齐 闻 韶 ，三 月 不 知 肉 味 曰 ：“ 不 图 为 乐 之 至 于 斯 也 ”（ 十 四 ）冉 有 曰 ：“ 夫 子 为 卫 君 乎 ？ " 子 贡 曰 ：“ 诺 ，吾 将 问 之 ”入 曰 ：“ 伯夷叔齐 ，何 人 也 ？ ”曰：“ 古 之 贤 人 也 ”曰：“ 怨 乎 ？ ”曰 ：“ 求 仁 而 得 仁 ，又 何 怨 ？ ”出 曰 ：“ 夫 子 不 为 也 ”（ 十 五 ）子 曰 ：“ 饭 疏 食 ，饮 水 ， 曲 肱 而 枕 之 ，乐 亦 在 其 中 矣 不 义 而 富 且 贵 ，于 我 如 浮 云 ”（ 十 六 ）子 曰 ：“ 加 我 数 年 ，五 十 以 学 易 ，可 以 无 大 过 矣 ”（ 十 七 ）子 所 雅 言 ：诗 、书 、执 礼 ， 皆雅言也 十 八 ）叶 公 问 孔 子 于 子 路 ，子 路 不 对 子 曰 ：“ 汝 奚 不 曰 ：其 为 人 也 ，发愤忘食 ，乐 以 忘 忧 ，不 知 老 之 将 至 云 尔 。

”（ 十九）子曰：“ 我非生而知之者，好古，敏以求之者也 ”（ 二十）子 不 语 : 怪 、力、乱、神 二十一）子曰：“ 三人行，必有我师焉，择其善者而从之，其不善者而改之 ”（ 二十二）子曰：“ 天生德于予，桓雎其如予何？ ”（ 二十三） 子曰： “ 二三子，以我为隐乎？吾无隐乎尔， 吾无行而不与二三子者，就是丘也 ”（ 二十四）子以四教：文、行、忠、信 二十五）子曰： “ 圣人，吾不得而见之矣，得见君子者斯可矣 ”子曰： “ 善人，吾不得而见之矣，得见有恒者，斯可矣亡而为有，虚而为盈，约而为泰，难乎有恒矣 ”（ 二十六）子钓而不纲，弋不射宿 二十七）子曰：“ 盖有不知而作之者，我无就是也多闻则其善者而从之，多见而识之，知之次也 ”（ 二十八）互乡难与言，童子见，门人惑子曰：“ 与其进也，不与其退也人洁己以进，与其洁也，不保其往也」（ 二十九）子曰：“ 仁远乎哉？我欲仁，斯仁至矣 ”（ 三十）陈司败问：“ 昭公知礼乎？ ”孔子曰：“ 知礼 ”孔子退，揖巫马期而进之，曰：“ 吾闻君子不党，君子亦党乎？君取于吴为同姓，谓之吴孟子君而知礼，孰不知礼？ ”巫马期以告子曰：“ 丘也幸。

苟有过，人必知之 ”（ 三十一）子与人歌而善，必使反之，而后与之 三十二）子曰：“ 文，莫吾犹人也？躬行君子，则吾未之有得 ”（ 三十三）子曰：“ 若圣与仁，则吾岂敢抑为之不厌，诲人不倦，则可谓云尔已矣 ”公西华日：“ 正唯弟子不能学也 ”（ 三十四）子疾病，子路请祷子曰：“ 有诸？ ”子路对曰：“ 有之《 诔》曰：' 祷尔于上下神祗J ”子曰：“ 丘之祷久矣（ 三十五）子曰：" 奢则不孙，俭则固与其不孙也，宁固 ”（ 三十六）子曰：“ 君子坦荡荡，小人长戚戚 ”（ 三十七）子温而厉，威而不猛，恭而安BOOK V II1, 2, 3、 The Master said, I have , transmitted what was taught to me withoutmaking up anything of my own、 '* I have been faithful to and loved theAncients> In these respects, I make bold to think, not even our old P' engcan have excelled me、 The Master said, I have listened in silence andnoted what was said, I have never grown tired of learning nor wearied ofteaching others what I have learnt> These at least are merits which Ican confidently claim、 The Master said, The thought that ' I have leftmy moral power (te) untended, my learning unperfected, that I have heardof righteous men, but been unable to go to them; have heard of evil men,but been unable to reform them'- it is these thoughts that disquiet me、4、 In his leisure hours the Master's manner was very free-and-easy, andhis expression alert and cheerful>5、 The Master said, H ow utterly have things gone to the bad with me! Itis long now indeed since I dreamed that I saw the Duke of Chou [a mentorvenerated by Confucius]>6、 The Master said, Set your heart upon the Way, support yourself by itspower, lean upon Goodness, seek distraction in the arts、7、 The Master said, From the very poorest upwards一 一 beginning even withthe man who could bring no better present than a bundle of driedflesh- none has ever come to me without receiving instruction>8、 The Master said, Only one who bursts with eagerness do I instruct;only one who bubbles with excitement, do I enlighten> If I hold up onecorner and a man cannot come back to me with the other three, I do notcontinue the lesson>9、 If at a meal the Master found himself seated next to someone who wasin mourning, he did not eat his fill> When he had wailed at a funeral,during the rest of the day he did not sing>10> The Master said to Yen H ui, The maximWhen wanted, then go;When set aside; then hide>is one that you and I could certainly fulfill> Tzu-lu said, Supposingyou had command of the Three H osts [〃 i、e> , the whole army〃--note by A、W], whom would you take to help you? The Master said, The man who was readyto ，beard a tiger or rush a river， without caring whether he lived ordied一 一 that sort of man I should not take> I should certainly take someonewho approached difficulties with due caution and who preferred to succeedby strategy>11 > The Master said, If any means of escaping poverty presented itself,that did not involve doing wrong, I would adopt it, even though myemployment were only that of the gentleman who holds the whip [i> e> ,the most menial task] > But so long as it is a question of illegitimatemeans, I shall continue to pursue the quests that I love>12> The rites to which the Master gave the greatest attention were thoseconnected with purification before sacrifice, with war and with sickness>13> When he was in Ch，i the Master heard the Succession, and for threemonths did not know the taste of meat^ H e said, ' I did not picture tomyself that any music existed which could reach such perfection as this>14> Jan Ch，iu said, Is our Master on the side of the Prince of Wei? Tzu-kungsaid, Yes, I must ask him about that> H e went in and said, What sort ofpeople were Po I and Shu Ch5 i? The Master said, They were good men wholived in the days of old> Tzu-kung said, Did they repine? The Master said,They sought Goodness and got Goodness、 Why should they repine? On comingout Tzu-kung said, Our Master is not on his side>15> The Master said, H e who seeks only coarse food to eat, water to drinkand bent arm for pillow, will without looking for it find happiness toboot> Any thought of accepting wealth and rank by means that I know tobe wrong is as remote from me as the clouds that float above>16、 The Master said, Give me a few more years, so that I may have spenta whole fifty in study, and I believe that after all I should be fairlyfree from error>17、 The occasions upon which the Master used correct pronunciations werewhen reciting the Songs or the Books and when practicing ritual acts、At all such times he used the correct pronunciation>18> The ' Duke of She* asked Tzu-lu about Master K' ung (Confucius)、Tzu-ludid not reply、 The Master said, Why did you not say ' This is the characterof the man: so intent upon enlightening the eager that he forgets hishunger, and so happy in doing so, that he forgets the bitterness of hislot and does not realize that old age is at hand> That is what he is>19、 The Master said, I for my part am not one of those who have innateknowledge、 I am simply one who loves the past and who is diligent ininvestigating it、20> The Master never talked of prodigies, feats of strength, disordersor spirits、21、 The Master said, Even when walking in a party of no more than threeI can always be certain of learning from those I am with> There wi11 begood qualities that I can select for imitation and bad ones that will teachme what requires correction in myself>22、 The Master said, H eaven begat the power （ te） that is in me、 Whathave I to fear from such a one as H uan T' ui [A Minister of War]?23> The Master said, My friends, I know you think that there is somethingI am keeping from you、 There is nothing at all that I keep from you、I take no steps about which I do not consult you, my friends> Were itotherwise, I should not be Ch' iu [A familiar name of Confucius himself] >24、 The Master took four subjects,论 语 季 氏 英 译（ 一 ） 季 氏 将 伐 颛 臾 ， 冉 有 季 路 见 于 孔 子 曰 ： “ 季 氏 将 有 事 于 颛 臾 。

” 孔 子 曰 ： “ 求 ，无 乃 尔 就 是 过 与 ？夫 颛 臾 ，昔 者 先 王 以 为 东 蒙 主 ，且 在 邦 域 之 中 矣 ，就是社稷之臣 也 ，何 以 伐 为 ？ ”冉 有 曰 ：“ 夫 子 欲 之 ，吾 二 臣 者 ，皆不欲也 ”孔 子 曰 ：“ 求 ，周 任 有 言 曰 ：陈 力 就 列 ，不 能 者 止 危 而 不 持 ，颠 而 不 扶 ，则 将 焉 用 彼 相 矣 且尔 言 过 矣 虎 兜 出 于 种 ，龟 玉 毁 于 楼 中 ，就 是 谁 之 过 与 ？ " 冉 有 曰 ： “ 今 夫 颛 臾 ，固 而 近 于 费 ，今 不 取 ，后 世 必 为 子 孙 忧 ”孔 子 曰 ：“ 求 ，君 子 疾 夫 舍 曰 欲 之 ，而必 为 之 辞 丘 也 ，闻 有 国 有 家 者 ， 不 患 寡 而 患 不 均 ， 不 患 贫 而 患 不 安 ， 盖 均 无 贫 ，与 无 寡 ，安 无 倾 夫 如 就 是 ，故 远 人 不 服 ，则 修 文 德 以 来 之 既 来 之 ，则 安 之 今 由 与 求 也 ，相 夫 子 ，远 人 不 服 而 不 能 来 也 ，邦 分 崩 离 析 而 不 能 守 也 ，而谋动干戈 于 邦 内 ，吾 恐 季 孙 之 忧 ，不 在 颛 臾 ，而 在 萧 墙 之 内 也 。

”（ 二 ）孔 子 曰 ：“ 天 下 有 道 ，则 礼 乐 征 伐 自 天 子 出 ；天 下 无 道 ，则礼乐征伐自诸侯 出 子 诸 侯 出 ，盖 十 世 希 不 失 矣 自大夫出，五 世 希 不 失 矣 陪 臣 执 国 命 ，三世 希 不 失 矣 天 下 有 道 ，则 政 不 在 大 夫 天 下 有 道 ，则 庶 人 不 议 ”（ 三 ）孔 子 曰 ：“ 禄 之 去 公 室 ，五 世 矣 政 逮 于 大 夫 ，四世 矣 故 夫 三 桓 之 子 孙 ，微 矣 ”（ 四 ）孔 子 曰 ：“ 益 者 三 友 ，损 者 三 友 友 直 ，友 谅 ，友 多 闻 ，益 矣 友 便 辟 ，友 善 柔 ，友 便 佞 ，损 矣 ”（ 五 ）孔 子 曰 ：“ 益 者 三 乐 ，损 者 三 乐 乐 节 礼 乐 ，乐 道 人 之 善 ，乐 多 贤 友 ，益矣乐骄乐，乐佚游，乐宴乐，损矣 ”（ 六） 孔子曰： “ 伺于君子有三愆：言未及之而言谓之躁，言及之而不言谓之隐，未见颜色而言谓之瞽 ”（ 七）孔子曰：“ 君子有三戒：少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之在斗；及其老也，血气既衰，戒之在得。

”（ 八）孔子曰：“ 君子有三畏：畏天命，畏大人，畏圣人之言小人不知天命而不畏也，狎大人，侮圣人之言 ”（ 九）孔子曰：“ 生而知之者上也，学而知之者次也，困而学之，又其次也困而不学，民斯为下矣 ”（ 十 ）孔子曰：“ 君子有九思：视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义 ”（ 十一）孔子曰：“ 见善如不及，见不善如探汤吾见其人矣，吾闻其语矣隐居以求其志，行义以达其道，吾闻其语矣，吾未见其人也 十二）齐景公有马千驷，死之日，民无得而称焉伯夷叔齐，饿于首阳之下，民到于今称之，其斯之谓与？ ”（ 十三）陈亢问于伯鱼曰：“ 子亦有异闻乎？ ”对曰：“ 未也尝独立，鲤趋而过庭，曰：' 学诗乎？'对曰：‘ 未也 ' ' 不 学 诗 ，无以言 ' 鲤退而学诗她日，又独立，鲤趋而过庭曰：‘ 学礼乎？‘对曰：‘ 未也 ' ' 不 学 礼 ，无以立 ' 鲤退而学礼闻斯二矣 ”陈亢退而喜，曰：“ 问一得三：闻诗，闻礼，又闻君子之远其子也 ”（ 十四）邦君之妻，君称之曰“ 夫人” ，夫人自称曰“ 小童” ，邦人称之曰" 君夫人” ，称诸异邦曰" 寡小君” ，异邦人称之亦曰" 君夫人” 。

B O O K S I X T E E N1 > （ 1） T h e H e ad o f t h e C h i F am i l y d e c i d e d t o at t ac k C h u an -y u 、 （ 2） J anC h ' i u an d T z u T u c am e t o s e e M as t e r K ' u n g an d s ai d t o h i m , T h e H e ad o ft h e C h i F am i l y h as d e c i d e d t o t ak e s t e p s w i t h r e g ar d t o C h u an -y u 、 （ 3）M as t e r K ' u n g s ai d , C h ' i u , I f e ar y o u m u s t b e h e l d r e s p o n s i b l e f o r t h i sc r i m e 、 （ 4） C h u an -y u w as l o n g ag o ap p o i n t e d b y t h e F o r m e r K i n g s t o p r e s i d eo v e r t h e s ac r i f i c e s t o M o u n t T u n g -m e n g 、 M o r e o v e r , i t l i e s w i t h i n t h eb o u n d ar i e s o f o u r S t at e , an d i t s r u l e r i s a s e r v an t o f o u r o w n H o l y G r o u n dan d M i l l e t 、 H o w c an s u c h an at t ac k b e j u s t i f i e d ? （ 5） J an C h ' i u s ai d ,I t i s o u r e m p l o y e r w h o d e s i r e s i t 、 Ne i t h e r o f u s t w o m i n i s t e r s d e s i r e si t 、 （ 6） M as t e r K ' u n g s ai d , C h ' i u , am o n g t h e s ay i n g s o f C h o u J e n t h e r ei s o n e w h i c h r u n s : 4H e w h o c an b r i n g h i s p o w e r s i n t o p l ay s t e p s i n t o t h er an k s ; h e w h o c an n o t , s t ay s b e h i n d , ' O f w h at u s e t o an y o n e ar e s u c hc o u n s e l o r s as y o u , w h o s e e y o u r m as t e r t o t t e r i n g , b u t d o n o t g i v e h i m ah an d , s e e h i m f al l i n g , b u t d o n o t p r o p h i m u p ? （ 7） M o r e o v e r , y o u r p l e ais a false one> For if a tiger or wild buffalo escapes from its cage ora precious ornament of tortoise-shell or jade gets broken in its box, whosefault is it? (8) Jan Ch' iu said, The present situation is this: Chuan-yuis strongly fortified and is close to Pi、 If he does not take it now,in days to come it will certainly give trouble to his sons or grandson>(9) Master K' ung said, Ch' iu, a true gentleman, having once denied thathe is in favor of a course, thinks it wrong to make any attempt to condonethat course> (10) Concerning the head of a State or Family I have heardthe saying:H e is not concerned lest his people should be poor,But only lest what they have should be ill-apportioned、H e is not concerned lest they should be few,But only lest they should be divided against one another、And indeed, if all is well-apportioned, there will be no poverty; if theyare not divided against one another, there will be no lack of men> (11)If such a state of affairs exists, yet the people of far-off lands stilldo not submit, then the ruler must attract them by enhancing the prestage(te) of his culture; and when they have been duly attracted, he contentsthem> And where there is contentment there will be no upheavals> (12)Today with you two, Yu and Ch' iu, acting as counselors to your master,the people of far lands do not submit to him, and he is not able to attractthem、 The State itself is divided and and tottering, disrupted and left,but he can do nothing to save it and is now planning to wield buckler andaxe within the borders of his own land> I am afraid that the troublesof the Chi Family are due not to what is happening in Chuan-yu, but towhat is going on behind the screen-wall of his own gate>2、 Master K' ung said, When the Way prevails under H eaven all ordersconcerning ritual, music and punitive expeditions are issued by the Sonof H eaven himself> When the Way does not prevails, such orders are issuedb y t h e f e u d al p r i n c e s ; an d w h e n t h i s h ap p e n s , i t i s t o b e o b s e r v e d t h att e n g e n e r at i o n s r ar e l y p as s b e f o r e t h e d y n as t y f al l s、 I f s u c h o r d e r s ar ei s s u e d b y S t at e M i n i s t e r s , f i v e g e n e r at i o n s r ar e l y p as s b e f o r e t h e y l o s et h e i r p o w e r > W h e n t h e r e t ai n e r s o f g r e at H o u s e s s e i z e a c o u n t r y ' sc o m m i s s i o n , t h r e e g e n e r at i o n s r ar e l y u n d e r H e av e n , c o m m o n e r s d o n o td i s c u s s p u b l i c af f ai r s >3、 M as t e r K ' u n g s ai d , P o w e r o v e r t h e e x c h e q u e r w as l o s t b y t h e D u c alH o u s e f i v e g e n e r at i o n s ag o , an d g o v e r n m e n t h as b e e n i n t h e h an d s o fM i n i s t e r s f o r f o u r g e n e r at i o n s、 S m al l w o n d e r t h at t h e d e s c e n d an t s o f t h eT h r e e H u an ar e f as t l o s i n g t h e i r p o w e r !4、M as t e r K ' u n g s ai d , T h e r e ar e t h r e e s o r t s o f f r i e n d t h at ar e p r o f i t ab l e ,an d t h r e e s o r t s t h at ar e h ar m f u l > F r i e n d s h i p w i t h t h e u p r i g h t , w i t h t h et r u e -t o -d e at h an d w i t h t h o s e w h o h av e h e ar d m u c h i s p r o f i t ab l e 、F r i e n d s h i p w i t h t h e o b s e q u i o u s , f r i e n d s h i p w i t h t h o s e w h o ar e g o o d atac c o m m o d at i n g t h e i r p r i n c i p l e s , f r i e n d s h i p w i t h t h o s e w h o ar e c l e v e r att al k i s h ar m f u l >5、 M as t e r K ' u n g s ai d , T h e r e ar e t h r e e s o r t s o f p l e as u r e t h at ar ep r o f i t ab l e , an d t h r e e s o r t s o f p l e as u r e t h at ar e h ar m f u l > T h e p l e as u r eg o t f r o m t h e d u e o r d e r i n g o f r i t u al an d m u s i c , t h e p l e as u r e g o t f r o md i s c u s s i n g t h e g o o d p o i n t s i n t h e c o n d u c t o f o t h e r s , t h e p l e as u r e o f h av i n gm an y w i s e f r i e n d s i s p r o f i t ab l e > B u t p l e as u r e g o t f r o m p r o f l i g at ee n j o y m e n t s , p l e as u r e g o t f r o m i d l e g ad d i n g ab o u t , p l e as u r e g o t f r o mc o m f o r t an d e as e i s h ar m f u R6、 M as t e r K ' u n g s ai d , T h e r e ar e t h r e e m i s t ak e s t h at ar e l i ab l e t o b em ad e w h e n w ai t i n g u p o n a g e n t 1e m an > T o s p e ak b e f o r e b e i n g c al l e d u p o nt o d o s o ; t h i s i s c al l e d f o r w ar d n e s s > No t t o s p e ak w h e n c al l e d u p o n t od o s o ; t h i s i s c al l e d s e c r e t i v e n e s s、 T o s p e ak w i t h o u t f i r s t n o t i n g t h ee x p r e s s i o n o f h i s f ac e ; t h i s i s c al l e d 'b l i n d n e s s '、7、 M as t e r K ' u n g s ai d , T h e r e ar e t h r e e t h i n g s ag ai n s t w h i c h a g e n t l e m anis on his guard、 In his youth, before his blood and vital humors havesettled down, he is on his guard against lust> H aving reached his prime,when the blood and vital humors have finally hardened, he is on his guardagainst strife> H aving reached old age, when the blood and vital humorsare already decaying, he is on his guard against avarice>8、 Master K' ung said, There are three things that a gentleman fears:he fears the will of H eaven, he fears great men, he fears the words ofthe Divine Sages> The small man does not know the will of H eaven and sodoes not fear it、 H e treats great men with contempt, and scoffs at thewords of the Divine Sages>9、 Master K' ung said, H ighest are those who are born wise> Next arethose who become wise by learning、 After them come those who have to toilpainfully in order to acquire learning> Finally, to the lowest class ofthe common people belong those who toil painfully without ever managingto learn>10> Master K' ung said, The gentleman has nine cares> In seeing he iscareful to see clearly, in hearing he is careful be kindly; in his mannerto be respectful, in his words to be loyal, in his work to be diligent>When in doubt he is careful to ask for information; when angry he has acare for the consequences, and when he sees a chance of gain, he thinkscarefully whether the pursuit of it would be consonant with the R ight、11, 12> Master K' ung said, 'When they see what is good, they grasp atit as though they feared it would elude them> When they see what is notgood, they test it cautiously, as though putting a finger into hot water> 'I have heard this saying; I have even seen such wen、 'It is by dwellingin seclusion that they seek the fulfillment of their aims; it is by deedsof righteousness that they extend the influence of their Way> ' I haveheard this saying; but I have never seen such men> 'Duke Ching of Ch' ihad a thousand teams of horses; but on the day of his death the peoplecould think of no good deed for which to praise him> Po I and Shu Ch' istarved at the foot of Mount Shou-yang; yet the people sing their praisesdown to his very cay、 ' Does not this saying illustrate the other?13> Tzu-ch' in questioned Po Yu saying, As his son you must after allsurely have heard something different from what the rest of us hear> PuYu replied saying, No、 Once when he was standing alone and I was hurryingpast him across the courtyard, he said, H ave you studied the Songs? Ireplied saying, No> （ H e said） If you do not study the Songs, you willfind yourself at a loss in conversation^ So I retired and studied theSongs> Another day he was again standing alone, and as I hurried acrossthe courtyard, he said, H ave you studied the rituals? I replied saying,No> （ H e said） If you do not study the rituals, you will find yourselfat a loss how to take your stand、 So I retired and studied the rituals、These two things I heard from him>Tzu-ch, in came away delighted, saying, I asked about one point, but gotinformation about three> I learnt about the Songs, about the rituals,and also learnt that a gentleman keeps his son at a distance>14> The wife of the ruler of a State is referred to by the ruler as 'ThatpersonJ、 She refers to herself as L ittle Boy> The people of the countrycall her 'That person of the Prince' s '、 When speaking of her to peopleof another State the ruler calls her 'This lonely one' s little prince'、But people of another State likewise call her 'That person of thePrince, s '、《 论语》颜渊十二英译（ - ）颜渊问仁。

子曰：“ 克己复礼为仁一 日克己复礼，天下归仁焉为仁由己，而由人乎哉？ ”颜渊曰：“ 请问其目 ”子曰：“ 非礼勿视，非礼勿听，非礼勿言，非礼勿动 ”颜渊曰：“ 回虽不敏，请事斯语矣」（ 二）仲弓问仁子曰： “ 出门如见大宾，使民如承大祭，己所不欲，勿施于人，在邦无怨，在家无怨 ”仲弓曰：“ 雍虽不敏，请事斯语矣「（ 三 ）司马牛问仁子曰： “ 仁者其言也仞J曰： “ 其言也仞，斯谓之仁已乎？ ”子曰：“ 为之难，言之，得无仞乎？ ”（ 四）司马牛问君子子曰：“ 君子不忧不惧 ”曰：“ 不忧不惧，斯谓之君子已乎？ ”子曰：“ 内省不疚，夫何忧何惧？ ”（ 五 ）司 马 牛 忧 曰 ：“ 人 皆 有 兄 弟 ，吾 独 亡 ”子 夏 日 ：“ 商 闻 之 矣 ，死 生 有 命 ，富 贵 在 天 君 子 敬 而 无 失 ，与 人 恭 而 有 礼 ，四 海 之 内 ，皆兄弟也君子何患乎无兄 弟 也 ”（ 六 ）子 张 问 明 子 曰 ：“ 浸 润 之 潜 ，肤 受 之 诉 ，不 行 焉 ，可 谓 明 也 已 矣 浸润之 潜 ，肤 受 之 诉 ，不 行 焉 ，可 谓 远 也 已 矣 。

”（ 七 ）子 贡 问 政 ，子 曰 ：“ 足 食 ，足 兵 ， 民 信 之 矣 "子 贡 日 ：“ 必 不 得 已 而 去 ，于 斯 三 者 何 先 ？ ”曰 ：“ 去 食 自古皆有死， 民无信不立 ”（ A）棘 子 成 曰 ：“ 君 子 质 而 已 矣 ，何 以 文 为 ？ "子 贡 日 ：“ 惜 乎 ，夫子之说君子也 驷 不 及 舌 文 ，犹 质 也 ；质 ，犹 文 也 虎 豹 之 椁 ，犹 犬 羊 之 椁 ”（ 九 ）哀 公 问 与 有 若 曰 ：“ 年 饥 ，用 不 足 ，如 之 何 ？ ”有 若 对 曰 ：“ 合 彻 乎 ？ ”曰：“ 二 ，吾 犹 不 足 ，如 之 何 其 彻 也 ？ " 对 曰 ：“ 百 姓 足 ，君 孰 与 不 足 ？百 姓 不 足 ，君 孰 与 足 ？ ”（ 十 ）子 张 问 崇 德 辨 惑 子 曰 ：“ 主 忠 信 ，徙 义 ，崇 德 也 爱 之 欲 其 生 ，恶之欲其 死 既 欲 其 生 ，又 欲 其 死 ，就 是 惑 也 诚 不 以 富 ， 以祗以异 ”（ 十 一 ）齐 景 公 问 政 于 孔 子 孔 子 对 曰 ：“ 君 君 ，臣 臣 ，父 父 ，子 子 。

”公 曰 ：“ 善哉 ！信 如 君 不 君 ， 臣 不 臣 ，父 不 父 ，子 不 子 ，虽 有 粟 ，吾 得 而 食 诸 ？ ”（ 十 二 ）子 曰 ：“ 片 言 可 以 折 狱 者 ，其 由 也 与 ？子 路 无 宿 诺 ”（ 十三 ）子 曰 ：“ 听 讼 ，吾 犹 人 也 ，必 也 使 无 讼 乎 ”（ 十 四 ）子 张 问 政 子 曰 ：“ 居 之 无 倦 ，行 之 以 忠 ”（ 十 五 ）子 曰 ：“ 博 学 于 文 ，约 之 以 礼 ，亦 可 以 弗 畔 矣 夫 ”（ 十 六 ）子 曰 ：“ 君 子 成 人 之 美 ，不 成 人 之 恶 小 人 反 就 是 ”（ 十 七 ）季 康 子 问 政 于 孔 子 孔 子 对 曰 ：“ 政 者 正 也 ，子 帅 以 正 ，孰 敢 不 正 ”（ 十 八 ）季 康 子 患 盗 ， 问 与 孔 子 孔 子 对 曰 ：“ 苟 子 之 不 欲 ，虽 赏 之 不 窃 ”（ 十 九 ）季 康 子 问 政 于 孔 子 曰 ：“ 如 杀 无 道 ，以就有道，何 如 ？ ”孔 子 对 曰 ：“ 子为 政 ， 焉 用 杀 子 欲 善 ， 而 民 善 矣 。

君 子 之 德 风 ，小 人 之 德 草 ， 草 上 之 风 ， 必 偃 ”（ 二 十 ）子 张 问 ：“ 士 何 如 ，斯 可 谓 之 达 矣 ”子 曰 ：“ 何 哉 ，尔 所 谓 达 者 ？ ”子张 对 曰 ：“ 在 邦 必 闻 ，在 家 必 闻 ”子 曰 ：“ 就 是 闻 也 ，非 达 也 夫 达 也 者 ，质直而 好 义 ，察 言 而 观 色 ，虑 以 下 人 在 邦 必 达 ，在 家 必 达 夫 闻 也 者 ，色取仁而行违 ，居 之 不 疑 ，在 邦 必 闻 ，在 家 必 闻 ”（ 二 十 一 ）樊 迟 从 游 于 舞 零 之 下 ， 曰 ：“ 敢 问 崇 德 修 慝 辨 惑 ？ ”子 曰 ：“ 善 哉 问 先 事 后 得 ，非 崇 德 与 ？攻 其 恶 ，无 攻 人 之 恶 ，非 修 慝 与 ？ 一 朝 之 忿 ，忘其身以及其 亲 ，非 惑 与 ？ ”（ 二 十 二 ）樊 迟 问 仁 子 曰 ：“ 爱 人 ”问 知 子 曰 ：“ 知 人 ”樊 迟 不 达 ，子 曰 ：“ 举 直 错 诸 枉 ，能 使 枉 者 直 ”樊 迟 推 ，见 子 夏 日 ：“向 也 吾 见 于 夫 子 而 问 知 ，子日 ：举 直 错 诸 枉 ，能 使 枉 者 直 。

何 谓 也 ？ "子 夏 日 ：“ 富 哉 言 乎 ！舜 有 天 下 ，选于 众 ，举 皋 陶 ，不 仁 者 远 矣 汤 有 天 下 ，选 于 众 ，举 伊 尹 ，不 仁 者 远 矣 ”（ 二 十 三 ）子 贡 问 友 子 曰 ：“ 忠 告 而 善 道 之 ，不 可 则 止 ，无 自 辱 焉 ”（ 二 十 四 ） 曾子曰：“ 君 子 以 文 会 友 ， 以友辅仁 ”C h a p t e r 1 21、 Y e n Y u a n a s k e d a b o u t p e r f e c t v i r t u e、 T h e M a s t e r s a i d , “ T o s u b d u eo n e ' s s e l f a n d r e t u r n t o p r o p r i e t y , i s p e r f e c t v i r t u e > I f a m a n c a n f o ro n e d a y s u b d u e h i m s e l f a n d r e t u r n t o p r o p r i e t y , a n u n d e r h e a v e n w i l lascribe perfect virtue to him> Is the practice of perfect virtue froma man himself, or is it from others?” Yen Yuan said, “ I beg to ask thesteps of that process、 ” The Master replied, “ L ook not at what is contraryto propriety; listen not to what is contrary to propriety; speak not whatis contrary to propriety; make no movement which is contrary to propriety> "Yen Yuan then said, “ Though I am deficient in intelligence and vigor,I will make it my business to practice this lesson> "2、 Chung-kung asked about perfect virtue> The Master said, “ It is, whenyou go abroad, to behave to every one as if you were receiving a greatguest; to employ the people as if you were assisting at a great sacrifice;not to do to others as you would not wish done to yourself; to have nomurmuring against you in the country, and none in the family> “ Chung-kungsaid, “ Though I am deficient in intelligence and vigor, I will make itmy business to practice this lesson> "3、 Sze-ma Niu asked about perfect virtue、 The Master said, “ The manof perfect virtue is cautious and slow in his speech^ ” "Cautious andslow in his speech! ” said Niu, “ Is this what is meant by perfect virtue?”The Master said, “ When a man feels the difficulty of doing, can he beother than cautious and slow in speaking?v4、 Sze-ma Niu asked about the superior man> The Master said, “ Thesuperior man has neither anxiety nor fear> ” “ Being without anxiety orfear! ” said Nui; " does this constitute what we call the superior man?”The Master said, “ When internal examination discovers nothing wrong,what is there to be anxious about, what is there to fear?”5、 Sze-ma Niu, full of anxiety, said, uOther men all have their brothers,I only have not、” Tsze-hsia said to him, “ There is the following sayingwhich I have heard-' Death and life have their determined appointment;riches and honors depend upon H eaven、'“ L et the superior man never fail reverentially to order his own conduct,and let him be respectful to others and observant of propriety:-then allwithin the four seas will be his brothers> What has the superior man todo with being distressed because he has no brothers?n6、Tsze-chang asked what constituted intelligence> The Master said, “ H ewith whom neither slander that gradually soaks into the mind, norstatements that startle like a wound in the flesh, are successful may becalled intelligent indeed> Yea, he with whom neither soaking slander,nor startling statements, are successful, may be called farseeing> "7、 Tsze-kung asked about government> The Master said, “ The requisitesof government are that there be sufficiency of food, sufficiency ofmilitary equipment, and the confidence of the people in their ruler、"Tsze-kung said, a If it cannot be helped, and one of these must bedispensed with, which of the three should be foregone first?” “ Themilitary equipment, “ said the Master> Tsze-kung again asked, “ If itcannot be helped, and one of the remaining two must be dispensed with,which of them should be foregone?” The Master answered, “ Part with thefood> From of old, death has been the lot of an men; but if the peoplehave no faith in their rulers, there is no standing for the state、 "8、 Chi Tsze-ch, ang said, “ In a superior man it is only the substantialqualities which are wanted;-why should we seek for ornamentalaccomp1ishments?v Tsze-kung said, "Alas! Your words, sir, show you tobe a superior man, but four horses cannot overtake the tongue> Ornamentis as substance; substance is as ornament> The hide of a tiger or a leopardstripped of its hair, is like the hide of a dog or a goat stripped of itshair> "9、 The Duke Ai inquired of Yu Zo, saying, “ The year is one of scarcity,and the returns for expenditure are not sufficient;-what is to be done?”Yu Zo replied to him, “ Why not simply tithe the people?n "With twotenths, said the duke, “ I find it not enough;-how could I do with thatsystem of one tenth?” Yu Zo answered, a If the people have plenty, theirprince will not be left to want alone> If the people are in want, theirprince cannot enjoy plenty alone> "10> Tsze-chang having asked how virtue was to be exalted, and delusionsto be discovered, the Master said, “ H old faithfulness and sincerity asfirst principles, and be moving continually to what is right, -this is theway to exalt one' s virtue> “ You love a man and wish him to live; youhate him and wish him to die> H aving wished him to live, you also wishhim to die> This is a case of delusion> 4It may not be on account ofher being rich, yet you come to make a difference> ' "11> The Duke Ching, of Ch' i, asked Confucius about governments Confuciusreplied, aThere is government, when the prince is prince, and theminister is minister; when the father is father, and the son is son> "“ Good!” said the duke; "if, indeed, the prince be not prince, the notminister, the father not father, and the son not son, although I have myrevenue, can I enjoy it?”12> The Master said, "Ah! it is Yu, who could with half a word settlelitigations! Tsze-lu never slept over a promise> "13> The Master said, uIn hearing litigations, I am like any other body>What is necessary, however, is to cause the people to have nolitigations> "14、 Tsze-chang asked about government> The Master said, “ The art ofgoverning is to keep its affairs before the mind without weariness, andto practice them with undeviating consistency^ ”15> The Master said, uBy extensively studying all learning, and keepinghimself under the restraint of the rules of propriety, one may thuslikewise not err from what is right> "16> The Master said, “ The superior man seeks to perfect the admirablequalities of men, and does not seek to perfect their bad qualities> Themean man does the opposite of this、 "17、Chi K' ang asked Confucius about government> Confucius replied, “ Togovern means to rectify、 If you lead on the people with correctness, whowill dare not to be correct?18> Chi K' ang, distressed about the number of thieves in the state,inquired of Confucius how to do away with them> Confucius said, “ If you,sir, were not covetous, although you should reward them to do it, theywould not steal> "19、 Chi K' ang asked Confucius about government, saying, “ What do yousay to killing the unprincipled for the good of the principled?”Confucius replied, “ Sir, in carrying on your government, why should youuse killing at all? L et your evinced desires be for what is good, and thepeople will be good> The relation between superiors and inferiors is likethat between the wind and the grass> The grass must bend, when the windblows across it、 "20> Tsze-chang asked, “ What must the officer be, who may be said to bedistinguished?” The Master said, “ What is it you call beingdistinguished?” Tsze-chang replied, u It is to be heard of through thestate, to be heard of throughout his clan> “ The Master said, “ That isnotoriety, not distinction>aNow the man of distinction is solid and straightforward, and lovesrighteousness、 H e examines people' s words, and looks at theircountenances> H e is anxious to humble himself to others、 Such a man willbe distinguished in the country; he will be distinguished in his clan>“ As to the man of notoriety, he assumes the appearance of virtue, buthis actions are opposed to it, and he rests in this character without anydoubts about himself> Such a man will be heard of in the country; he willbe heard of in the clan、 "21> Fan Ch' ih rambling with the Master under the trees about the rainaltars, said, aI venture to ask how to exalt virtue, to correct cherishedevil, and to discover delusions > “ The Master said, “ Truly a goodquestion! If doing what is to be done be made the first business, andsuccess a secondary consideration:-is not this the way to exalt virtue?To assail one' s own wickedness and not assail that of others;-is not thisthe way to correct cherished evil? For a morning' s anger to disregardone' s own life, and involve that of his parents;-is not this a case ofdelusion?”22、 Fan Ch? ih asked about benevolence> The Master said, It is to loveall men、” H e asked about knowledge、 The Master said, “ It is to knowall men> “ Fan Ch' ih did not immediately understand these answers> TheMaster said, uEmploy the upright and put aside all the crooked; in thisway the crooked can be made to be upright> “ Fan Ch' ih retired, and,seeing Tsze-hsia, he said to him, “ A L ittle while ago, I had an interviewwith our Master, and asked him about know1edge> H e said, 'Employ theupright, and put aside all the crooked;-in this way, the crooked will bemade to be upright> ' What did he mean?" Tsze-hsia said, “ Truly richis his saying! Shun, being in possession of the kingdom, selected fromamong all the people, and employed Kai-yao-on which all who were devoidof virtue disappeared> T' ang, being in possession of the kingdom,selected from among all the people, and employed I Yin-and an who weredevoid of virtue disappeared> "23> Tsze-kung asked about friendship、 The Master said, ^Faithfullyadmonish your friend, and skillfully lead him on、 If you find himimpracticable, stop> Do not disgrace yourself> "24> The philosopher Tsang said, “ The superior man on grounds of culturemeets with his friends, and by friendship helps his virtue^ ”《 诸子百家》韩 愈 《 师说》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？就是故无贵无贱，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，而耻学于师就是故圣益圣，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J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！圣人无常师孔子师郑子、装弘、师襄、老聃郑子之徒，其贤不及孔子孔子曰：“ 三人行，则必有我师 ”就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，如就是而已李氏子蟠，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 TeacherH an YuIn ancient times scholars always had teachers> It takes a teacher totransmit the Way, impart knowledge and resolve doubts> Since man is notborn with knowledge, who can be without doubt? But doubt will never beresolved without a teacher、 H e who was born before me learned the Waybefore me, and I take him as my teacher> But if he who was born afterme learned the Way before me, I also take him as my teacher、 I take theWay as my teacher> Why should I care whether a man was born before orafter me? Irrespective therefore of the distinction between the high-bornand the lowly, and between age and youth, where the Way is, there is myteacher>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 ancientsages far surpassed the common folk, they nevertheless asked questionsof their teachers> On the other hand, the masses of today, who are farinferior 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 ignorantfolk ignorant?H e who loves his son selects a teacher for the child 's education, buthe is ashamed to learn from a teacher himself> H e is indeed deluded、The teacher of a child is one who gives instruction on books and on thepunctuation of sentences^ This is not what I meant when I talked aboutone who transmits the Way and resolves doubts> To take a teacher forinstruction in correct punctuation and not to take a teacher to helpresolve doubts is to learn the unimportant and leave out the important>I do not see the wisdom of it> Shamans, doctors, musicians and craftsmenare not ashamed to take one another as teachers、 But, when thescholar-officials speak of teachers and pupils, there are those who gettogether and laugh at them、 When questioned, their reply is that so andso is of the same age as so and so and that their understanding of theWay is similar^ If one takes another who holds a low position as histeacher, it is something to be ashamed of> If it is some high officialwho is taken as a teacher, it is a form of flattery> Alas, the Way ofthe teacher is no longer understood! Shamans, doctors, musicians andcraftsmen are not respected by a gentleman, but their wisdom is beyondthat of the gent1eman> Is this not strange?Our sages had no constant teachers 、 Confucius took T' an-tzu,Ch' ang-hung, Shih-hsiang and L ao-tan as his teachers, all of whom werenot so wise as himself> Said Confucius, Among three men who walk withme, there must be a teacher of m i n e "、 The pupil is therefore notnecessarily inferior to the teacher, and the teacher is not necessarilywiser than the pupil> What makes the difference is that one has heardthe Way before the other and that one is more specialized in his craftand trade than the other - that is all、L i 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 thetrend of the day, he has studied under me、 Pleased that he can practicethe ancient Way, I have written this essay on the teacher to present tohim>《 卖柑者说》杭有卖果者，善藏柑，涉寒暑不溃。

出之惮然，玉质而金色置于市，贾十倍，人争鬻之予贸得其一，剖之，如有烟扑口鼻，视其中，干若败絮予怪而问之曰：“ 若所市于人者， 将以实透豆奉祭祀， 供宾客乎？将衙外以惑愚瞽乎？甚矣哉为欺也！ ”卖者笑曰： “ 吾业就是有年矣吾赖就是以食吾躯吾售之，人取之，未闻有言，而独不足子所乎？世之为期者不寡矣， 而独我也乎？吾子未之思也 今夫佩虎符、坐皋比者，洸洸乎干城之具也，果能授孙、吴之略耶？峨大冠、拖长绅者，昂昂乎庙堂之器也，果能建伊、皋之业耶？盗起而不知御，民困而不知救，吏奸而不知禁，法教而不知理，坐縻縻粟而不知耻观其坐高堂，骑大马，醉醇醴而饮肥鲜者，孰不巍巍乎可畏、赫赫乎可象也？又何往而不金玉其外、败絮其中也哉！今子就是之不察，而以察吾柑！ ”予默然无以应退而思其言，类东方生滑稽之流岂其忿世嫉邪者耶？而托于柑以讽耶？The Orange V endorL iu JiA fruit vendor of H angzhou was so skilled in storing oranges the wholeyear round that when he brought out his splendid wares, bright as goldand smooth as jade, people flocked to buy at ten times the market price、I purchased one myself, but to my amazement when I opened it somethinglike smoke puffed into my mouth and nostrils, and I found the inside asshriveled as old cotton wadding>“ Are you selling these to be put in sacrificial vessels and offered tothe spirits?” I demanded、 ” To be served to guests? Or just to imposeon fools? This is a disgraceful swindle> "“ I have earned my living in this way for years, “ the man replied witha smile> “ And none of my customers has ever complained、 Who are you,sir, to find fault? There are plenty of worse cheats in the world thanme, r d have you know! Those generals with tiger tallies seated on tigerskins look like magnificent defenders of the state but have they masteredmilitary strategy? Those ministers with imposing headgear and belts looklike dignified officers of the court, but can they really administer thestate? They neither prevent revolts nor relieve the sufferings of thepeople, neither check corrupt officials nor rectify violations of the law>Instead they sit around wasting government grain without any sense ofshame> True, they stay in lofty mansions, ride on big horses, feast onwine and meat and appear splendid and awe-inspiring, yet their fine goldand jade exteriors hold nothing but old cotton wadding> Why don，t youinvestigate them instead of finding fault with my oranges?”I was silenced and had no answer> After leaving him, I thought over whathe had said> H e appeared to be a cynic like Dongfang Shuo (1), so disgustedwith the abuses of our time that he used his oranges to ridicule men、《 醉翁亭记》环滁皆山也。

其西南诸峰， 林壑尤美 望之蔚然而深秀者， 琅珊也 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，低偻提携，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；山肴野藏，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 Old Drunkard? s ArbourOu-Yang ShiouThe district of Ch' u is entirely surrounded by hills, and the peaksto the south-west are clothed with a dense and beautiful growth of trees,over which the eye wanders in rapture away to the confines of Shantung>A walk of two or three miles on those hills brings one within earshotof the sound of falling water which gushes forth from a ravine, and isknown as the Wine-Fountain; while hard by in a nook at a bend in the roadstands a kiosque, commonly spoken of as the Old Drunkard? s Arbour>It was built by a Buddhist priest, called Deathless Wisdom, who lived amongthese hills; and who received the above name from the Governor himself>For the latter used to bring his friends hither to take wine; and as hepersonally was incapacitated by a very few cups, and was, moreover, wellstricken in years, he gave himself the sobriquet of the Old Drunkard>But it was not wine that attracted him to this spot; it was the charmingscenery which wine enabled him to enjoy>The sun' s rays, peeping at dawn through the trees, by-and-by to beobscured behind gathering clouds, leaving naught but gloom around, giveto this spot the alternations of morning and night>The wild flowers that exhale their perfume from the darkness of some shadydell; the luxuriant foliage of the dense forest of beautiful trees; theclear frosty wind; and the naked boulders of the lessening torrent;— theseare the indications of spring, summer, autumn, and winter>Morning is the time to go thither, returning with the shades off night;and although the place presents a different aspect with the changes ofthe season, its charms are subject to no interruption, but continue always>Burden-carriers sing their way along the road, travellers rest awhileunder the trees; shouts from one, responses from another; old peoplehobbling along; children in arms, children dragged along by hand;backwards and forwards all day long without a break;一these are the peopleof Ch' u、A cast in the stream, and a fine fish taken from some spot where the eddyingpools begin to deepen; a draught of cool wine from the fountain; and afew such dishes of meats and fruits as the hills are able toprovide;一these, nicely spread out beforehand, constitute theGovernorJ s feast>And in the revelry of the banquet hour there is no thought of toil ortrouble> Every archer hits his mark, and every player wins his partie;goblets flash from hand to hand, and a buzz of conversation is heard asthe guests move unconstrainedly about> Among them is an old man with whitehair, bald at the top of his head、 This is the drunken Governor, who,when the evening sun kisses the tips of the hills, and the falling shadowsare drawn out and blurred, bends his steps homewards in company with hisfriends^ Then in the growing darkness are heard sounds above and below:the beasts of the field and the birds of the air are rejoicing at thedeparture of man、 They, too, can rejoice in hills and trees, but theycannot rejoice as man rejoices>So also the Governor? s friends、 They rejoice with him, though they knownot at what it is that he rejoices> Drunk, he can rejoice with them; sober,he can discourse with them;一such is the Governor、 And should you askwho is the Governor, I reply, “ Ou-yang H siu of L u-ling、 ”《 黔之驴》黔无驴，有好事者船载以入。

至则无可用，放之山下虎见之，庞然大物也，以为神蔽林间窥之，稍出近之，想悠然然莫相知她日， 驴一鸣， 虎大骇， 远遁，以为且噬己也， 甚怒 然往来视之， 觉无异能者益习其声，又近出前后，终不敢搏稍近，益狎，荡倚冲冒驴不胜恶，蹄之虎因喜，计之曰： ”技止此耳」因跳踉大阚，断其喉，尽其肉，乃去噫 ！ 形之庞也类有德， 声之宏也类有能向不出其技， 虎虽猛， 疑畏， 卒不敢取今若就是焉，悲夫！The Donkey of GuizhouL iu ZongyuanThere were no donkeys in Guizhou until an eccentric took one there by boat;but finding no use for it he set it loose in the hills> A tiger who sawthis monstrous looking beast thought it must be divine、 It first surveyedthe donkey from under cover, then ventured a little nearer, still keepinga respectful distance however>One day the donkey brayed, and the tiger took fright and fled, for fearof being bitten> It was utterly terrified> But it came back for anotherlook, and decided this creature was not so formidable after all> Then,growing used to the braying, it drew nearer, thought it still dared notattack > Coming nearer still, it began to take liberties, shoving,jostling, and charging roughly, till the donkey lost its temper and kickedout>“ So that is all it can do!” thought the tiger, greatly pleased>Then it leapt on the donkey and sank its teeth into it, severing its throatand devouring it before going on its way>Poor donkey! Its sized made it look powerful, and its bray made it soundredoubtable> H ad it not shown all it could do, even the fierce tiger mightnot have dared to attack> But the donkey gave itself away!《 爱莲说》水陆草木之花，可爱者甚蕃。

晋陶渊明独爱菊；自李唐来，世人盛爱牡丹；予独爱莲之出淤泥而不染，濯清涟而不妖，中通外直，不蔓不枝，香远益清，亭亭静植，可远观而不可亵玩焉予谓菊， 花之隐逸者也； 牡丹， 花之富贵者也；莲， 花之君子者也噫 ！ 菊之爱，陶后鲜有闻；莲之爱，同予者何人？牡丹之爱，宜乎众矣L ove of Water-lilyL overs of flowering plants and shrubs we have had by scores, but Tao Qianalone devoted himself to the chrysanthemum、 Since the opening days ofthe Tang dynasty, it has been fashionable to admire the peony; but myfavourite is the water-1ily> H ow stainless it rises from its slimy bed!H ow modestly it reposes on the clear pool 一 an emblem of purity and truth!Symmetrically perfect, its subtle perfume is wafted far and wide, whilethere it rests in spotless state, something to be regarded reverently froma distance, and not be profaned by familiar approach>In my opinion the chrysanthemum is the flower of retirement and culture;the peony the flower of rank and wealth; the water-lily, the L ady V irtuesans pareilie、Alas! few have loved the chrysanthemum since Tao Qian, and none love thewater-lily like myself, whereas the peony is a general favourite with allmankind>《 庖丁解牛》吾生也有涯，而知也无涯，以有涯随无涯，殆已！已而为知者，殆而已矣！ 为善无近名，为恶无近刑。

缘督以为经，可以保身，可以全生，可以养亲，可以尽年庖丁为文惠君解牛，手之所触，肩之所倚，足之所履，膝之所崎，若然警然，奏刀靡然莫不中音：合 于 《 桑林》之舞，乃 中 《 经首》之会文惠君曰：“ 嘻，善哉！技盖至乎此乎？ ”庖丁释刀对曰：“ 臣之所好者，道也，进乎技矣始臣之解牛之时，所见无非牛者；三年之后，未尝见全牛也；方今之时，臣以神遇而不以目视，官知止而神欲行依乎天理，批大隙，导大薪，因其固然技经肯紫之未尝，而况大甄乎！良庖岁更刀，割也；族庖月更刀，折也；今臣之刀，十九年矣，所解数千牛矣，而刀刃若新发于硼彼节者有间，而刀刃者无厚；以无厚入有间，恢恢乎其于游刃必有余地矣就是以十九年而刀刃若新发于硼虽然，每至于族，吾见其难为，怵然为戒，视为止，行为迟，动刀甚微，^ 然已解，如土委地提刀而立，为之四顾，为之踌躇满志，善刀而藏之「文惠君曰：“ 善哉！吾闻庖丁之言，得养生焉 ”Fundamentals for Nourishing L ifeZhuang ZiThere is a limit to our life, but to knowledge there is no limit、 To pursuewhat is unlimited with what is limited is an exhausting undertakings Ifwe, knowing this, still seek to increase our knowledge, we will be depleted>When doing what is good, keep away from fame^ When doing what is bad,avoid punishments Following the middle course is the way of preservingthe body, maintain one, s nature, preserving health and completing one, snatural span of life>A cook was cutting up an ox for Wen H ui、 Wherever his hand touched, hisshoulder leaned, his foot tread and his knee thrust, there was the soundof ripping and the sound of slicing, which kept time with the rhythm ofthe dance of Mulberry Grove and were as melodious as the music of Jingshou>“ Ah! V ery good!” Wen H ui said, “ H ow did you achieve such perfectionin your skill?”The cook put down his knife and replied, “ What I love is the Tao, whichis more advanced than skills> When I first began to cup up an ox, I sawnothing but the whole ox、 Three years later, I saw no more the whole ox^N ow I de a l wi th th e ox i n my mi n d i n ste a d of my e ye s> T h e se n se s stopf un c ti on i n g , b ut th e mi n d i s a c ti va te d、 F ol l owi n g th e ox, s n a tura l ve i n s,my k n i f e sl i ps th roug h ope n i n g s b e twe e n i ts musc l e s a n d sl i de s th roug hc re vi c e s i n th e j oi n ts> I ta k e a dva n ta g e of wh a t i s a l re a dy th e re > T h ek n i f e h a s n e ve r h e si ta te d a t th e j un c ture of b l ood ve sse l s, n ot to me n ti onth e b i g bo nes A g ood c ook c h a n g e s h i s k n i f e e ve ry ye a r b e c a use h e use sh i s k n i f e to c ut> A n ordi n a ry c ook c h a n g e s h i s k n i f e e ve ry mon th b e c a useh e use s h i s k n i f e to h a c k > M y k n i f e h a s b e e n i n use f or n i n e te e n ye a rsa n d h a s c up up se ve ra l th ousa n d oxe n , a n d ye t i ts e dg e i s sti l l sh a rp a si f i t we re n e wl y wh e tte d、 T h e re a re c re vi c e s i n th e j oi n ts, b ut th e b l a deof th e k n i f e a h s n o th i c k n e ss、 T h e re i s c e rta i n l y pl e n ty of room f or th eb l a de of a k n i f e wi th out th i c k n e ss to e n te r th e j oi n ts wh e re th e re a rec re vi c e s> T h i s i s wh y th e b l a de of th e k n i f e th a t h a s b e e n i n use f orn i n e te e n ye a rs i s sti l l sh a rp a s i f i t we re n e wl y wh e tte d> N e ve rth e l e ss,wh e n I c ome to a c ompl i c a te d j oi n t a n d se e th a t th e re wi l l b e di f f i c ul ty,I proc e e d c a uti ousl y, f i xi n g my e ye s on i t, movi n g sl owl y a n d c utti n gg e n tl y un ti l th e pa rt i s qui c k l y se pa ra te d a n d drops l i k e a c l od of e a rthto th e g roun d> T h e n sta n di n g wi th th e k n i f e i n my h a n d, I l ook a l l a roun dwi th tri umph a n t sa ti sf a c ti on > I th e n c l e a n th e k n i f e a n d put i t a wa y、"W e n H ui sa i d, “ V e ry g ood! F rom th e c ook ' s words I h a ve l e a rn e d th e wa yof n urturi n g l i f e > "《 塞翁失马》近塞上之人，有善术者。

马无敌亡而入胡，人皆吊之其父曰：“ 此何遽不为福乎？ ” 居数月，其马将胡骏马而归人皆贺之，其父曰： “ 此何遽不能为祸乎？ ”家富良马，其子好骑，堕而折其髀，人皆吊之，其父曰：“ 此何遽不为福乎？ ”居一年，胡人大入塞，丁壮者控弦而战近塞之人，死者十九此独以跛之故，父子相保故福之为祸，祸之为福，化不可极，深不可测也T h e Ol d M a n a t th e F ort f rom H ua i n a n tseL i u A nT h e re wa s a n ol d ma n a t a f ron ti e r f ort i n th e n orth wh o un de rstood T a oi sm^On e da y h e l ost h i s h orse , wh i c h wa n de re d i n to th e l a n d of th e H u tri b e sme n 、H is neighbors came to condole with him, and the man said, “ H ow do youknow that this is bad luck?”After a few months, the horse returned with some fine horses of the H ubreed, and the people congratulated him、 The old man said, “ H ow do youknow that this is good luck?”H e then became very prosperous with so many horses> The son one day brokehis legs riding, and all the people came to condole with him again> Theold man said, “ H ow do you know that this is bad luck?”One day the H u tribesmen invaded the frontier fort> All the young menfought with arrows to defend it, and nine tenths of them were killed>Because the son was a cripple, both father and son escaped unharmed、Therefore, good luck changes into bad, and bad luck changes into good>The workings of events are beyond comprehension^《 捕蛇者说》永州之野产异蛇，黑质而白章，触草木尽死；以啮人，无御之者。

然得而腊之以为饵，可以已大风、挛腕、瘦、疣，去死肌，杀三虫其始，太医以王命聚之，岁赋其二募有能捕之者，当其租入永之人争奔走焉有蒋氏者，专其利三世矣问之，则曰：“ 吾祖死于就是，吾父死于就是，今吾嗣为之十二年，几死者数矣 ”言之，貌若甚戚者余悲之，旦日：“ 若毒之乎？余将告于莅事者，更若役，复若赋，则如何？ ”蒋氏大戚，汪然出涕，曰：“ 君将哀而生之乎？则吾斯役之不幸，未若复吾赋不幸之甚也 向吾不为斯役， 则久已病矣 自吾氏三世居就是乡， 积于今六十岁矣而乡邻之生日蹙， 弹其地之出， 竭其庐之入， 号呼而转徙， 饿渴而顿踣 触风雨，犯寒暑，呼嘘毒疣，往往而死者相藉也曩与吾祖居者，今其室十无一焉；与吾父居者， 今其室十无二三焉 与吾居十二年者， 今其室十无四五焉 非死即徙尔，而吾以捕蛇独存悍吏之来吾乡，叫嚣乎东西，黑突乎南北；哗然而骇者，虽鸡狗不得宁焉吾恂恂而起，视其缶，而吾蛇尚存，则弛然而卧谨食之，时而献焉退而甘食其土之有，以尽吾齿盖一岁之犯死者二焉，其余则熙熙而乐，岂若吾乡邻之旦旦有就是哉! 今虽死乎此， 比吾乡邻之死则已后矣， 又安敢毒耶？ ”余闻而愈悲，孔子曰：“ 苛政猛于虎也！ ”吾尝疑乎就是。

今以蒋氏观之，犹信呜呼！孰知赋敛之毒有甚就是蛇者乎！故为之说，以俟夫观人风者得焉The Snake-CatcherL iu ZongyuanThe country around Yongzhou yields a curious snake 一 black with whitespots> Any plant it touches dies, and its bite is fatal、 But if caughtand dried for medicine, it cures leprosy, palsy and boils, heals putridsores and checks all noxious humours> In earlier times it was decreedthat two snakes should be presented each year to the imperial physician,and that those who captured them should be exempted from other taxes>So the people of Yongzhou made every effort to catch them>I questioned a man named Jiang, whose family had made a living in thisway for three generations^“ My grandfather died of snake-bite, so did my father, “ he told me ingreat distress> ,Now I have followed in their steps for twelve years,and narrowly escaped death several times> "I pitied him、“ If you hate this calling, w I said, a I can ask the authorities torelease you from it and let you pay land tax instead、 What do you say?”Jiang was appalled、 Tears welled up in his eyes>“ H ave pity on me, sir!” he cried> “ Though this is a wretched life,it is better than paying taxes> If not for these snakes, I would havecome to grief long ago> For the sixty years that my grandfather, fatherand I have lived here, our neighbours have been more and more hard putto it every day、 When their soil is exhausted, their savings spent, theyleave their homes lamenting to fall hungry and thirsty by the wayside;or toil winter and summer in the wind and rain, contracting diseases tilltheir corpses pile up、 Of my grandfather's generation, not one in tenis left; not three in ten of my father's; and not five in ten of thosewho were my neighbours twelve years ago> The rest are dead or gone whileI alone live on 一 because I catch snakes 、 When those bullyingtax-collectors come to our area, they bellow and curse from east to westand rampage from north to south, making such a fearful din that the verybirds and dogs have no peace> Then I tiptoe from my bed to look into mypitcher, but breathe freely again at the sight of my snakes and lie downonce more> I feed my snakes carefully, and present them in due season,then come home to enjoy the fruits of my fields in comfort> I risk deathtwice a year, but live happily for the rest, unlike my neighbours who facedeath every day> Though I die of snake-bite, I shall have outlived mostof them> H ow could I hate this calling?”At this I pitied the fellow even more、I used to doubt that saying of Confucius: "Tyranny is more rapacious thana tiger> “ But Jiang's case convinced me of its truth> Alas, to thinkthat taxation can prove more dire than a poisonous snake! So I have writtenthis essay for those who study conditions in the countryside、《 列子汤问》薛谭学讴于秦青，未穷青之技，自谓尽之，遂辞归。

秦青弗止，饯于郊衢，抚节悲歌，声振林木，响遏行云薛谭乃谢求反，终身不敢言归L earning V ocal MusicXue Tan had been learning vocal music from Qin Qing, and after a shorttime he thought he had mastered his teacher' s virtuosity and told histeacher that he was going home、 H is teacher Qin Qing didn, t urge himto stay、The farewell party took place by the road side not far from the city onthe day of Xue' s departure、 During the dinner, Qin Qing sang a farewellsong for his pupil、 So accompanied by the melody of a plucked instrument,the vocalist began>[Oh! What a magnificent song! It was simply a miracle of vocal music、]The nearby woods were shaken by his voice, and the branches of the treesrocked and swayed on the waves of his song、 [The leaves of the trees feltproud because the singing of this wonderful vocalist was accompanied bytheir rhythmic rustling、] H is voice reached the sky where the white cloudspaused to enjoy his touching singing、Xue Tan who felt ashamed, changed his mind and asked sincerely to continuehis study> From that moment on he never asked to go home again、《 墨 子 • 言语》子禽问曰：“ 多言有益乎？ ”墨子曰：“ 虾蟆蛙蝇，日夜而鸣，舌千榔然而不听。

今鹤鸡时夜而鸣，天下振动多言何益？唯其言之时也 ”The Secret of TalkingThe philosopher Mozi was taking a walk with his pupil Ziqin around a pond>The pupil asked：uMaster, do people really gain profit from talking much?”Mozi replied:“ That depends on what they talk about、 For instance, the frogs in thepond croak from morning till night, but who would ever pay attention totheir croaking since it has no meaning? The croaking of frogs only annoyus、 But what about the crowing of a rooster? A rooster crows only a fewtimes at the erack of dawn, yet people pay great attention to its crowing,because they know it means first morning light > Therefore, it isunimportant whether one talks much or little; the key point is that oneshould speak to a useful purpose> "列 子 《 华子病忘》【 原文】宋阳里华子中年病忘，朝取而夕忘，夕与而朝忘，在途则忘行，在室则忘坐，今不识先，后不识今；阖室毒之。

谒史而卜之，弗占；谒巫而祷之，弗禁；谒医而攻之，弗已鲁有儒生，自媒能治之，华子之妻，予以居产之半，请其方儒生日：“ 此固非卦兆之所占，非祈请之所祷，非药石之所攻；吾试化其心，变其虑，庶几其胶乎！ ”于就是试露之而求衣，饥之而求食，幽之而求明儒生欣然告其子曰：“ 疾可己也然吾子方密传世，不以告人试屏左右，独与居室七日” 从之，莫知其所施为也，而积年之疾，一朝都除华子既悟，乃大怒，黜妻罚子，操戈逐儒生宋人执而问其以华子曰：“ 曩吾忘也，荡荡然不觉天地之有无，今顿识既往数十年存亡、得失、哀乐、 好恶， 扰扰万诸起矣， 吾恐将来之存亡、 得失、 哀乐、 好恶乱吾心如此也，须臾之忘，可复得乎？ ”【 白话】宋国阳里得华子中年时得了健忘症，早晨拿得东西到晚上就忘了，晚上放下得东西到早晨就忘了； 在路上忘记走路， 在家里忘记坐下； 不知道先后， 不知道今古全家都为她苦恼请史官来占卜，不能灵验；请巫师来祈祷，没有效果；请医生来诊治，也不见好转鲁国有个儒生自我推荐说能治好她得病，华子得妻子与儿女以家产得一半作为报酬，请她开药方儒 生 9 9 说：“ 这种病本来就不就是算卦龟卜所能占验，不就是祈祷请求所能生效，不就是药物针灸所能诊治得。

我试试变化她得心灵，改换她得思虑，也许能够治好于就是试着脱掉她得衣服，她便去寻找衣服；不给她吃饭，她便去寻找食物；把她关在黑暗处，她便去寻找光明儒生高兴地告诉她得儿子说：“ 病可以治好了但我得方法秘密，只传子孙不告诉旁人请其她人回避一下，让我单独与她在室内待七天大家按她得要求办了 没有人知道儒生干了些什么，而华子多年积累起来得病突然全都除去了华子清醒以后，便大发雷霆，废黜妻子，惩罚儿子，并拿起戈矛驱逐儒生宋国人把她捉住并问她为什么这样做华子说：“ 过去我健忘，脑子里空空荡荡不知道天地就是有还就是无现在突然明白了过去得一切，数十年来得存亡、得失、哀乐、好恶，千头万绪纷纷扰扰全部出现了 我害怕将来得存亡、 得失、 哀乐、 好恶还像这样扰乱我得心，再求片刻得淡忘，还能得到吗？ ”子贡听说后感到奇怪，把这事告诉了孔子孔子说：“ 这不就是您所能懂得得啊！ ”回头叫颜回把此事记录下来 英译】The Man Who ForgotL iehtseThere was a man in Yang L i of the country of Sung by the name of H uatse,who developed in his middle age a peculiar malady of forgetting everything^H e would take a thing in the morning and forget about it at night, andreceive a thing at night and forget about it in the morning> While inthe streets he forgot to walk, and while standing in the house, he forgotto sit down、 H e could not remember the past in the present, and couldnot remember the present in the future、 And the whole family were greatlyannoyed by it> They consulted the soothsayer and they could not divineit, and they consulted the witch and prayers could not cure it, and theyconsulted the physician and the physician was helpless、 But there wasa Confucian scholar in the country of L u who said he could cure him> SoH uatse, s wife offered him half of their property if he could cure himof this strange malady>And the Confucian scholar said: "H is malady is not something which canbe cured by soothsaying or prayer or medicine、 I shall try to cure hismind and change the objects of his thought, and maybe he, 11 be cured> "So he exposed H uatse to cold and H uatse asked for clothing, exposed H uatseto hunger, and H uatse asked for food and shut H uatse up in a dark room,and H uatse asked for light>The Confucian scholar elatedly told H uatse' s son, “ Your father, smalady can be cured, but my method is a secret and I do not want othersto know> Please ask every one to go away and I alone shall stay with himin his room for seven days> "The family followed the instructions、 They had no inkling of what theConfucian scholar did but H uatse, s illness of years was suddenly cured>When H uatse was cured he was furious> H e scolded his wife and punishedhis children and drove away the Confucian scholar from his house with aspear> The people of the country stopped him and asked for his reasons>H uatse replied: "When I was submerged in the sea of forgetfulness, I didnot know whether the heaven and earth existed or not、 Now I can suddenlyrecall all the gains and losses and successes and disappointments and joysand sorrows and loves and hatreds of the past decades and thousands ofmatters start to worry me> I am afraid that in the future, the gains andlosses and successes and disappointments and joys and sorrows and lovesand hatreds will continue to oppress my mind as they are oppressing menow、 Can I ever recover a moment of forgetfulness?”《 病梅》江宁之龙蟠，苏州之邓尉，杭州之西溪，皆产梅。

或曰：梅以曲为美，直则无姿；以欹为美，正则无景；以疏为美，密则无态此文人画士，心知其意，未可明诏大号以绳天下之梅也又不可以使天下之民，斫直、删密、锄正，以天梅、病梅为业以求钱也梅之欹、之疏、之曲，又非蠢蠢求钱之民，能以其智力为也有以文人画士孤癖之隐，明告鬻梅者：斫其正，养其旁条；删其密，天其稚枝；锄其直，遏其生气；以求重价，而江浙之梅皆病文人画士之祸之烈至此哉！予购三百盆，皆病者，无一完者既泣之三日，乃誓疗之， 纵之， 顺之毁其盆，悉埋于地， 解其棕缚以五年为期， 必复之， 全之 予本非文人画士， 甘受诟厉，辟病梅之馆以贮之呜呼！安得使予多暇日，又多闲田，以广贮江宁、杭州、苏州之病梅，穷予生之光阴以疗梅也哉！My Plum Tree InfirmaryGong ZizhenL ongpan in Nanjing, Mount Dengwei outside Suzhou and Xixi near H angzhouare all noted for their plum trees> Some say plum trees look best gnarled,lacking charm when straight; or look best lop-sided, being not worth aglance upright; or best when sparse, lacking form when luxuriant> Ofcourse, this is what literati and connoisseurs think, but it should notbe proclaimed as a binding rule for all plum trees in the world; nor shouldeveryone be required to chop down straight trees, cut back the luxuriantand root out those growing upright, to make a living out of killing anddeforming plum trees、 Making plum trees lop-sided, sparse or gnarled wasnot something that could be dreamed up by dolts out to make money; butthose who sell plum trees have been told about the eccentric tastes ofliterati and artists; so they chop off the main branches but keep theoffshoots, cut back luxuriant growth and kill tender sprigs, root upstraight trees and sap their vitality 一 all in order to fetch high prices>As a result, all the plum trees in Jiangsu and Zhejiang are deformed; sofearful is the destruction caused by these literati and artists!I bought three hundred potted plums, all deformed, not a single whole oneamong them、 For three days I wept over them, then vowed to cure them>I loosened and straightened the branches, smashed the pots, united thecoir drops round the trees and planted them in the ground, determined tonurse them back to health within five years> Not being an artist or oneof the literati, I will gladly put up with abuse for setting up thisinfirmary for deformed plum trees> My one regret is that I have not moretime to spare, more land lying idle, for all the stunted plums of Nanjing,H angzhou and Suzhou, so that I can devote my whole life to curing them!《 桃花源记》晋太元中， 武陵人， 捕鱼为业， 缘溪行， 忘路之远近， 忽逢桃花林。

夹岸数百步，中无杂树，芳草鲜美，落英缤纷渔人甚异之复前行，欲穷其林林尽水源，便得一山山有小口，彷佛若有光便舍船从口入初极狭，才通人；复行数十步，豁然开朗土地平旷，屋舍俨然有良田美池桑竹之属，阡陌交通， 鸡犬相闻 其中往来种作，男女衣著， 悉如外人； 黄发垂髯，并怡然自乐见渔人， 乃大惊，问所从来， 具答之 便要还家， 设酒杀鸡作食 村中闻有此人，咸来问讯自云先世避秦时乱，率妻子邑人，来此绝境，不复出焉；遂与外人间隔问今就是何世，乃不知有汉，无论魏晋此人一一为具言，所闻皆叹惋余人各复延至其家，皆出酒食停数日，辞去此中人语云：“ 不足为外人道也 ”既出，得其船，便扶向路，处处志之及郡下，诣太守，说如此太守即遣人随其往，寻向所志，遂迷，不复得路南阳刘子骥，高尚士也闻之，欣然亲往未果，寻病终后遂无问津者Peach-Blossom SpringsTao YuanmingIn the years of Taiyuan (376-396) during the reign of Emperor Xiaowu inthe Jin Dynasty, there lived in Wuling a man who made his living as afisherman> Sailing up a stream one day, he forgot how far he had travelledwhen all at once he say a grove of peach blossoms stretching hundreds ofpaces on both banks of the stream、 There were no other kinds of treesbut verdant grass in full splendor and angry flowers in profusion> Enticedby the sight, the fisherman sailed on to have a complete view of the grove>The grove stretched as far as the source of the stream, where the fishermanfound a hill with an opening that seemed to be lit within> H e left hisboat and entered the opening> At first the opening was very narrow, barelyallowing him to pass, but as he went on some dozens of paces, a wide viewsuddenly opened before him> There was an expansive plain scattered withorderly houses, lush fields, beautiful ponds and clumps of mulberry andbamboo trees> Footpaths crisscrossed the fields, where the crowing ofcocks and the barking of dogs were heard within distance、 The men andwomen working in the fields were attired in the same manner as the peopleliving outside; both old and young enjoyed a happy life>They were amazed to see the fisherman and asked him where he had come from>When he had answered all the questions, they invited him to their homes,feasting him on wine and chicken> At the news of a stranger coming totheir village, all the villagers came to make inquiries、 On their part,they told him how their ancestors had arrived at this remote corner ofthe world together with their wives, children and fellow villagers inorder to escape from the tyrannous rule of the Qin Dynasty, and how theyhad settled down here, cutting themselves off from the rest of the world^When the fisherman asked them what dynasty they were living in, they wereignorant of the H an Dynasty, let alone the Wei and Jin dynasties> Whenthe fisherman told them all he knew, they all sighed, deeply moved by hisstory> The other villagers invited him to their homes by turns, feastinghim on wine and meat> H e stayed in the village for several days beforehe took leave、 At his departure, the villagers said to him, "Don' t sayanything about this place to the outsiders、 "After he left the place, he found his boat and made markings along theroute he made his return trip、 As soon as he reached the prefecture, hereported his experience to the magistrate, who immediately sent men togo with him and retrace the markings> H owever, the fisherman got lostand could not find his way again、L iu Ziji, a worthy scholar in Nanyang, heard of the story and was keenon visiting the place, but he died of illness before he could set out>No one has ever cared to make further inquires since then^《 前赤壁赋》壬戌之秋，七月既望，苏子与客泛舟，游于赤壁之下。

清风徐来，水波不兴举酒属客，诵明月之诗，歌窈窕之章少焉，月出于东山之上，徘徊于斗牛之间白露横江，水光接天纵一苇之所如，凌万顷之茫然浩浩乎如冯虚御风，而不知其所止；飘飘乎如遗世独立，羽化而登仙于就是饮酒乐甚，扣舷而歌之歌曰：" 桂棹兮兰桨，击空明兮沂流光渺渺兮予怀，望美人兮天一方 ” 客有吹洞箫者，倚歌而与之其声呜呜然，如怨如慕，如泣如诉；余音姨姨，不绝如缕舞幽壑之潜蛟，泣孤舟之蔑妇苏子愀然，正襟危坐而问客曰：“ 何为其然也？ ”客曰：“ 月明星稀，乌鹊南飞，此非曹孟德之诗乎？西望夏口，东望武昌，山川相缪，郁乎苍苍，此非孟德之困于周郎者乎？方其破荆州，下江陵，顺流而东也，触胪千里，旌旗蔽空，醐酒临江，横槊赋诗，固一世之雄也，而今安在哉？况吾与子渔樵于江渚之上，侣鱼敏而友麋鹿，驾一叶之扁舟，举匏樽以相属寄蜉蟾于天地，渺沧海之一粟哀吾生之须臾，羡长江之无穷挟飞仙以遨游，抱明月而长终知不可乎骤得，托遗响于悲风 ”苏子曰：“ 客亦知夫水与月乎？逝者如斯，而未尝往也；盈虚者如彼，而卒莫消长也盖将自其变者而观之，则天地曾不能以一瞬；自其不变者而观之，则物与我皆无尽也，而又何羡乎？且夫天地之间，物各有主，苟非吾之所有，虽一毫而莫取。

惟江之清风，与山间之明月，耳得之而为声， 目遇之而成色；取之无禁，用之不竭就是造物者之无尽藏也，而吾与子之所共适 ”客喜而笑， 洗盏更酌 肴核既尽， 杯盘狼藉 相与枕藉乎舟中， 不知东方之既白Boating at the Red CliffSu ShiIn the seventh month of the year Renxu, when an autumnal full moon wasjust a little on the wane, I, Su Shi, went boating with my guests in theriver near the Red Cliff> A fresh breeze was blowing our way and the waveswere utterly calm、 I raised my winecup and toasted my guests, joiningthem in chanting the Ode to the Bright Moon and the Song of Sylphs> Alittle later, the moon rose above the eastern hills, loitering betweenthe mansions of the Dipper and the 0x> A broad stretch of dewy white layacross the river> The sheen of the waters merged with the hues of thesky、 The boat, once set adrift, traversed an immense expanse of thousandsof hectares> What an ecstasy! It was as if we were harnessing the wind,riding through the ethereal vacant space, not knowing when to come to hahalt, while the divine joy was as if we were forsaking the world andbecoming winged deities, ascending to the land of immortals>Then we drank wine, and feeling exhilarated, tapped the gunwale and sangthe song: "0 ye oars of laurel and orchid, strike and pierce ye the lambentand limpid waters, and brave ye the moon-lit swift currents> Unboundedis my mind, longing for the man in my heart who is beyond the horizon、"A Xiao player among the guests accompanied the song, which produced awoeful tune, now like someone murmuring and languishing for love, now likesomeone sobbing and complaining> The lingering sound was as unbroken assilk, capable of stirring a dragon hidden in an abyss to dance and movinga widow in a solitary boat to weep^Saddened by the melancholy song, I sat tight and asked the guests, “Whywas your music so disconsolate?^The guest said, The moon is bright, the stars are far between, and thecrows are southward bound> ' Is this not the poem of Cao Mengde? You seeXiakou in the west and Wuchang in the east> The hills and rivers areinterlinked and enshrouded in a somber green> Is it not where Cao wasbesieged by Zhou Yu? At that time, Cao took Jingzhou, seized Jiangling,then sailed eastward down the Yangtze River, with ships in battle array,extending a thousand li, their flags and pennants eclipsing the sunlight、He filled his winecup before the rolling river, and holding his spear inboth hands, composed and declaimed his poems> He was indeed the hero ofhis time、 But where is he now? As for you and me, we merely do fishingand f i rewood-cut ting in the river and on its islets, associating with fishand shrimps, and making friends with reindeer> We row a boat, toast eachother, depositing our ephemeral life in the universe, our being asinfinitely small as a grain in the ocean> Lamenting our fleeting existenceand envying the everlasting Yangtze River, I wish I could travel withfairies in heaven and hold the bright moon in my arms through eternity、Yet I know this cannot so soon come true, I can but charge the sad autumnwind to be the vehicle of my plaintive music> "I said, “Have you ever speculated upon the river and the moon? Thoughthe former runs without cease, it remains there forever> Though the latterwaxes and wanes, it never increases or diminishes、 If it is viewed fromthe angle of change, the universe can hardly be the same for a moment>However, when seen from the angle of constancy, then everything and weourselves are blessed with immortality> What could so much deserve ourenvy? Besides, all things under heaven have their separate owners> Ifa thing does not belong to me, not even a mite of it should be taken asmine^ Only the refreshing breeze on the river and the bright moon overthe hills, which generate in our ears a pleasant sound and in our eyesa dreamy colour, are inexhaustible and can be freely enjoyed> They arean immeasurable treasure granted to us by our Creator as a grace, for ourcommon happiness、 "My guests were gladdened and smiled> Having cleaned the winecups, werenewed our drinking> The dishes, fruits and tidbits were all consumed>The trays, plates and drinking vessels were scattered in confusion、 Weslept close to each other in the boat, unaware that it was dawning in theeast、《 归去来兮》余家贫，耕植不足以自给。

幼稚盈室，瓶无储粟，生生所资，未见其术亲故多劝余为长吏，脱然有怀，求之靡途会有四方之事，诸侯以惠爱为德，家叔以余贫苦，遂见用为小邑于时风波未静，心惮远役，彭泽去家百里，公田之利，足以为酒，故便求之及少日，眷然有归欤之情何则？质性自然，非矫厉所得饥冻虽切， 违己交病 尝从人事，皆口腹自役 于就是怅然慷慨， 深愧平生之志犹望一稔，当敛裳宵逝寻程氏妹丧于武昌，情在骏奔，自免去职仲秋至冬，在官八十馀日因事顺心，命 篇 曰 《 归去来兮》 乙巳岁十一月也归去来兮，田园将芜胡不归？既自以心为形役，奚惆怅而独悲？悟已往之不谏，知来者之可追；实迷途其未远，觉今就是而昨非舟摇摇以轻幅，风飘飘而吹衣问征夫以前路，恨晨光之熹微乃瞻衡宇，载欣载奔僮仆欢迎，稚子候门三径就荒，松菊犹存携幼入室，有酒盈樽引壶觞以自酌，眄庭柯以怡颜倚南窗以寄傲，审容膝之易安园日涉以成趣，门虽设而常关策扶老以流憩，时矫首而遐观云无心以出岫，鸟倦飞而知还景翳翳以将入，抚孤松而盘桓归去来兮，请息交以绝游世与我而相违，复驾言兮焉求？悦亲戚之情话，乐琴书以消忧农人告余以春及，将有事于西畴或命巾车，或棹孤舟既窈窕以寻壑，亦崎岖而经丘木欣欣以向荣，泉涓涓而始流。

羡万物之得时，感吾生之行休已矣乎！寓形宇内复几时，曷不委心任去留？胡为遑遑欲何之？富贵非吾愿，帝乡不可期怀良辰以孤往，或植杖而耘籽登东皋以舒啸，临清流而赋诗聊乘化以归尽，乐夫天命复奚疑！Come Away H ome!(Prose Preface)My family being poor, what with plowing and planting we can hardly makeboth ends meet> There is a houseful of children, and none of the ricejars is provided for a rainy day> No matter how hard I work and learnto be thrifty, I lack the means to procure a decent living> My friendsand relatives advised me to enter the local prefecture; though disposedat times to such a move, I could find no proper way of approach>It happened that the political sky was overcast, the princes rivaling oneanother in acts of patronage and generosity> My uncle, seeing me instraits, managed to install me as a petty district official、 The timeswere still seething with troubles, and I hesitated to travel too far、About a hundred li from home is the district of Pengtze where the landrevenue seemed to be enough for my supply of wine> I agreed to acceptthis post> But very soon I began to grow disgusted and would think ofhome-going、Why? It is just my innate disposition to pursue a more or less naturalcourse of life, and never has it been my pleasure to suit the world againstmy wishes、 Although hunger and cold besiege me, to work in spite of myselfwould only aggravate my misery> In performing one, s unnatural dutiesone merely satisfies the mouth and stomach to the cost of personal vitality>I am wont to heave and sign, being deeply ashamed of myself and myunfulfilled aspirations、Yet, I thought of waiting for the first harvest before I should pick upmy things and go> It happened at this time that my sister suddenly died;I could not but rush to her burial、 Then I resigned my post and left^From mid-autumn to winter I had managed to stay in office for eighty daysor more> Since this acquittal accorded well with my wishes, I wrote thefollowing piece of writing with the happy title, 'Come Away H ome!’《 论书与读书》少年读书，如隙中窥月；中年读书，如庭中望月；老年读书，如台上玩月。

皆以阅历之浅深，为所得之浅深耳能识无字之书，方可出惊人妙句；能会难通之解，方可参最上禅机古今至文，皆血泪所成《 水浒传》就是一部怒书，《 西厢记》就是一部悟书，《 金瓶梅》就是一部哀书文章就是案头之山水，山水就是地上之文章读书最乐，若读史书，则喜少怒多，究之，怒处亦乐处也读经宜冬，其神专也；读史宜夏，其时久也；读诸子宜秋，其致别也；读诸集宜春，其机畅也文人读武事，大都纸上谈兵；武将论文章，半属道听途说善读书者， 无之而非书也； 山水亦书也， 棋酒亦书也， 花月亦书也 善游山水者，无之而非山水；书史亦山水也，诗酒亦山水也，花月亦山水也昔人欲以十年读书，十年游山，十年检藏予谓检藏尽可不必十年，只二三载足矣若读书与游山，虽或相倍征，恐亦不足以偿所愿也，必也如黄九烟前辈之所云：“ 人生必三百岁”而后可乎？古人云：“ 诗必穷而后工 ”盖穷则语多感慨，易于见长耳若富贵中人，既不可忧贫叹贱，所谈者不过风云月露而已，诗安得佳？苟思所变，计惟有出游一法即以所见之山川风土，物产人情，或当疮痍兵燹之余，或值旱涝灾祸之后，无一不可寓之诗中，借她人之穷愁，以供我之咏叹，则诗亦不必待穷而后工也On Books and R eadingChang TsaoR eading books in one' s youth is like looking at the moon through acrevice; reading books in middle age is like looking at the moon in one' scourtyard; and reading books in old age is like looking at the moon onan open terrace> This is because the depth of benefits of reading variesin proportion to the depth of one' s own experience>Only one who can read books without words [i> e、, the book of life itself]can say strikingly beautiful things; and only one who understands truthdifficult to explain by words can grasp the highest Buddhist wisdom>All immortal literature of the ancients and the moderns was written withblood and tears>All Men Are Brothers (Shuihu) is a book of anger, The Monkey Epic(H is-yuchi) is a book of spiritual awakening, and Gold-V ase Plum(Chinp， ingmei) [a pornographic novel] is a book of sorrow>L iterature is landscape on the desk, and a landscape is literature on theearth>R eading is the greatest of all joys, but there is more anger than joy inreading history、 But after all there is pleasure in such anger>One should read the classics in winter, because then one' s mind is moreconcentrated; read history in summer, because one has more time; read theancient philosophers in autumn, because they have such charming ideas;and read the collected works of the later authors in spring, because thenNature is coming back to life>When literary men talk about military affairs, it is mostly militaryscience in the studio [literally, “ discussing soldiers on paper" ] ; andwhen military generals discuss literature, it is mostly rumors picked upon hearsay、A man who knows how to read finds everything becomes a book wherever hegoes: hills and waters are also books, and so are chess and wine, and soare the moon and flowers> A good traveler find that everything becomesa landscape wherever he goes: books and history are landscapes, and soare wine and poetry, and so are the moon and the flowers>An ancient writer said that he would like to have ten years devoted toreading, ten years devoted to travel and ten years devoted to preservationand arrangement of what he had got> I think that preservation should nottake ten years一two or three years should be enough> As for reading andtravel, I do not think even twice or five times the period suggested wouldbe enough to satisfy my desires> To do so one would have to live threehundred years, as H uang Chiuyen says>The ancient people said that: "poetry becomes good only after one becomespoor or unsuccessful” , for the reason that an unsuccessful man usuallyhas a lot of things to say, and it is thus easy to show himself to advantage>H ow can the poetry of the rich and successful people be good when theyneither sigh over their poverty nor complain about their being unpromoted,and when all they write about are the wind, the clouds, the moon and thedew? The only way for such a person to write poetry is to travel, so thatall he sees on his way, the hills and rivers and people' s customs andways of life, and perhaps the sufferings of people during war or famine,may all go into his poems> Thus borrowing from the sorrows of other people,for the purpose of his own songs and sighs, one can write good poetrywithout waiting to be poor or unsuccessful、《 庄 子 秋 水 》秋水时至，百川灌河，泾流之大，两禊渚崖之间，不辩牛马。

于就是焉河伯欣然自喜，以天下之美尽在己顺流而东行，至于北海；东面而视，不见水端于就是焉河伯始旋其面目，望洋向若而叹曰：“ 野语有之曰，' 闻道百，以为莫己若'者，我之谓也且夫我尝闻少仲尼之闻而轻伯夷之义者，始吾弗信；今我睹子之难穷也，吾非至于子之门则殆矣，吾长见笑于大方之家 ”北海若曰： “ 井蛙不可以语于海者， 拘于虚也；夏虫不可以语于冰者，笃于时也；曲士不可以语于道者，束于教也今尔出于崖浚，观于大海，乃知尔丑，尔将可与语大理矣天下之水，莫大于海万川归之，不知何时止而不盈；尾闾泄之，不知何时已而不虚春秋不变，水旱不知此其过江河之流，不可为量数而吾未尝以此自多者，自以比形于天地而受气于阴阳，吾在于天地之间，犹小石小木之在大山也，方存乎见少，又奚以自多？计四海之在天地之间也，不似野空之在大泽乎？计中国之在海内，不似稀米之在太仓乎？号物之数谓之万，人处一焉；人卒九州，谷食之所生，舟车之所通，人处一焉此其比万物也，不似毫末之在马体乎？五帝之所连，三王之所争，仁人之所忧，任士之所劳，尽此矣伯夷辞之以为名，仲尼语之以为博，此其自多也，不似尔向之自多于水乎？ ”Autumnal FloodsZhuangziAutumnal floods came with that season when hundreds of tributaries pouredinto the Yellow R iver, whose broad and swift currents rushed along thebanks, between the sand shoals, with the cattle almost indiscernibleacross the river> So the god of the river was very glad and complacent,thinking that he was endowed with all the beauty of the world、 As he wentdownstream to the east, approaching the North Sea, he looked eastward andsaw no bounds of the waters> Then he turned his face upward to the godof the North Sea and said with a sigh, “ The folk saying 'H aving lotsof knowledge, one is apt to think he is head and shoulders above all others>must refer to people of my ilk> I have heard of some cases in whichConfucius was thought to have scanty knowledge and Boyi was also despisedfor his righteousness> At first I disbelieved it> But now, seeing yourimmensity and infinitude, I have come to know the truth> Without visitingyou in your home, I would have run the risk of being long ridiculed bywise people、 "The god of the North Sea said, “ You cannot talk with a frog in a deepwell about the sea, because he is limited by his circumstances> You cannottalk with an insect of summer about ice, because he adheres to hisknowledge confined to that season、 You cannot talk with a provincialscholar about the ways of the world, because he is restricted by hiseducation、 Now that you have come out of the restraining banks and viewedt h e o p e n s e a , y o u a r e c o n s c i o u s o f y o u r m e a n n e s s a n d m u s t b e a m e n a b l e t om y r e a s o n i n g o n t h e g r e a t t r u t h o f t h e u n i v e r s e > A b o d y o f w a t e r i n t h ew o r l d i s n e v e r g r e a t e r t h a n a s e a , f o r t h o u s a n d s o f r i v e r s p o u r i n t o i t、N o o n e k n o w s w h e n t h i s w i l l c e a s e a n d w h e n i t w i l l e v e r o v e r f l o w f o r i t sf u l l n e s s > I t i s s a i d t h a t a t t h e W e i l t i B o u l d e r t h e s e a w a t e r i s c o n s t a n t l yd r a i n e d , a n d n o o n e k n o w s w h e n t h i s w i l l s t o p a n d w h e n t h e s e a w i l l d r yu p、 F o r i t n e v e r u n d e r g o e s a n y c h a n g e w i t h t h e s e a s o n s , n o r e x p e r i e n c e sa n y d r o u g h t s o r i n u n d a t i o n s > I t s w a t e r v o l u m e i m m e a s u r a b l y e x c e e d s t h a to f t h e r i v e r s > N e v e r t h e l e s s , a s t h e g o d o f t h e s e a , I h a v e n e v e r b e e np r e t e n t i o u s , f o r I k n o w t h a t I w a s s h a p e d b y h e a v e n a n d e a r t h a n d b o r no f t h e n e g a t i v e a n d p o s i t i v e e l e m e n t s , t h i n k i n g t h a t I a m b u t a p e b b l eo r a t i n y p i e c e o f w o o d o n a l a r g e m o u n t a i n > I c a n o n l y b e a s h a m e d o fm y s m a l l n e s s > H o w c a n I f e e l p r o u d a n d c o m p l a c e n t ? J u s t i m a g i n e , a r e n o ts e a s i n t h e u n i v e r s e c o m p a r a b l e t o s m a l l c a v i t i e s i n a v a s t l a k e ? I s C h i n ai n t h i s h u g e w o r l d n o t t o b e l i k e n e d t o a g r a i n i n a b a r n ? T h i n g s o n e a r t ha r e c o u n t e d b y t h e m i l l i o n i n t e r m s o f s p e c i e s > M a n i s b u t o n e i n t h em i l l i o n、 A l l p e o p l e i n t h e c o u n t r y f e e d o n c o r n a n d t r a v e l b y v e h i c l e s ,a n d a p e r s o n i s b u t o n e o f t h e m > I n c o m p a r i s o n w i t h t h e i n f i n i t e m u l t i t u d eo f l i v i n g c r e a t u r e s , i s h e n o t j u s t l i k e a h a i r o n a h o r s e ?T h e c o n s e c u t i v e r e i g n s o f t h e F i v e E m p e r o r s , t h e c o n t e n t i o n s o f t h e T h r e eK i n g s , t h e w o r r i e s o f k i n d p e o p l e a n d t h e l a b o r o f a b l e m e n a l l a m o u n tt o t h i s s a m e t h i n g、B o y i e x c u s e d h i m s e l f f r o m t h e t h r o n e a n d b e c a m e f a m o u s ;C o n f u c i u s m a d e s o m e r e m a r k s a n d w a s r e p u t e d a s a n e r u d i t e > B e i n g t h u sc o n c e i t e d , w o u l d t h e y n o t b e t h e s a m e a s y o u w h o u s e d t o b e p r o u d o f y o u rw a t e r s ? ”《 六国论》 苏洵六国破灭，非兵不利，战不善，弊在赂秦。

赂秦而力亏，破灭之道也或日：六国互丧，率赂秦耶？曰：不赂者以赂者丧，盖失强援，不能独完故曰：弊在赂秦也秦以攻取之外，小则获邑，大则得城较秦之所得，与战胜而得者，其实百倍；诸侯之所亡，与战败而亡者，其实亦百倍则秦之所大欲，诸侯之所大患，固不在战矣思厥先祖父，暴霜露，斩荆棘，以有尺寸之地子孙视之不甚惜，举以予人，如弃草芥今日割五城，明日割十城，然后得一夕安寝起视四境，而秦兵又至矣然则诸侯之地有限，暴秦之欲无厌，奉之弥繁，侵之愈急故不战而强弱胜负已判矣至于颠覆，理固宜然古人云：“ 以地事秦，犹抱薪救火，薪不尽，火不灭 ”此言得之齐人未尝赂秦，终继五国迁灭，何哉？与嬴而不助五国也五国既丧，齐亦不免矣燕赵之君，始有远略，能守其土，义不赂秦就是故燕虽小国而后亡，斯用兵之效也至丹以荆卿为计，始速祸焉赵尝五战于秦，二败而三胜后秦击赵者再，李牧连却之洎 (ji)牧以谗诛，邯郸为郡，惜其用武而不终也且燕赵处秦革灭殆尽之际，可谓智力孤危，战败而亡，诚不得已向使三国各爱其地，齐人勿附于秦，刺客不行，良将犹在，则胜负之数，存亡之理，当 (tang)与秦相较，或未易量呜呼！以赂秦之地封天下之谋臣，以事秦之心礼天下之奇才，并力西向，则吾恐秦人食之不得下咽也。

悲夫！有如此之势，而为秦人积威之所劫，日削月害I 」 ，以趋于亡为国者无使为积威之所劫哉！夫六国与秦皆诸侯，其势弱于秦，而犹有可以不赂而胜之之势苟以天下之大，而从六国破亡之故事，就是又在六国下矣！On the Six Fallen StatesThe fall of the Six States was not owing to their inferior weaponry orlost battles but to their bribing the State of Qin, resulting in theundermining of their strength, which was in fact the cause of their ruin>One may ask: Since the Six States perished one after another, was thisall due to their bribing Qin? The answer is: The ones that did not bribeit perished because of the ones that did> For a state could not survivewithout a strong support、 That is why I say that bribing Qin was at thebottom of their collapse、Apart from seizure of land by wars, Qin acquired through their briberytowns in minor cases and cities in major cases、 These, put together, werea hundred times more than those occupied through its victories、 By thesame token, the towns and cities lost by the principalities were also ahundred times more than those lost through their defeats> Therefore, thegreat avarice of Qin and the great disaster of the principalities hadnothing to do with wars> Just think how their forefathers, exposed toinclement weather, hacked a way through brambles in order to gain a pieceof land, while their offspring, making little of it, gave it up to othersunstintingly, ceding five towns this day and ten towns that day for peaceand ease of a single night> But they woke up only to find the Qin troopscoming again、 Nevertheless, there was a limit to their land whereas therewere no bounds to Qin, s greed> The more land was ceded to it, the moreunrelenting its aggression became、 Thus, even without wars the balanceof power and the chance of victory for the two sides were only too evident,and it stood to reason that the six principalities should have beenannihilated^ The ancients said: "To propitiate Qin with land is likeextinguishing fire with faggots一no end of the faggots and no cease ofthe fire> " It is indeed an apt remark>The State of Qi did not bribe Qin, yet it also perished after the otherfive> H ow to explain it? The answer is: Qi was reconciled with Qin anddid not help the other five, whose collapse inevitably led to its own>The sovereigns of the Yan and Zhao principalities, guided by a far-sightedstrategy, were at first enabled to defend their territory, refusing tobribe Qin out of a sense of justice、 Although Yan was a smallprincipalities, it fell the last of the six, due to its resistance to Qinby armed force> It was only when Prince Dan resorted to the stratagemof using Jing Ke to assassinate the King of Qin that it was doomed、 Zhaohad prosecuted five wars with Qin, suffering two defeats and scoring threevictories、 L ater Qin attacked Zhao again, but each time was repulsed byGeneral L i Mu、 This situation lasted until L i was slain because oftraducers and H andan, Zhao' s capital, was turned into a prefecture ofQin、 So it was regrettable that Zhao failed to carry the use of armsthrough to the end> H owever, Yan and Zhao, in the face of the collapseof approximately all the other principalities, might be said to be at theend of their resources> Their ruin was brought about by military defeatsand was in the nature of things、 If H an, Wei and Chu had cherished theirland, Qi had not submitted to Qin, Yan, s assassin had not done hismischief and Zhao' s able general had not been killed, it would be hardto say whether the Six States or Qin would have stood to win and survive>Alas! If the Six States had granted the land they used to bribe Qin tothe resourceful strategists of their countries and had treated theirprodigious talents with the same respect they paid to Qin, and had joinedforces to meet the challenge from the west, I am afraid that Qin wouldhave found it difficult to swallow up their territory> Alas, that they,with such an originally advantageous situation in their favor, should havebeen overwhelmed by Qin, s bluster, ceding land day in and day out andending in their common collapse! H ow I wish that the rulers of a countrywould not be intimidated by the bluff of their enemies!The Six States and Qin were all principalities> Even though they werein a week position as compared with the latter, there still might exista possibility of their winning victory over it without bribing it、 H owmuch more this must be the case with a great empire! Should such an empirefollow in the footsteps of the Six States which invited their own ruin,it would prove even inferior to them!《 兰亭集序》 王羲之永g 九年，岁在癸丑，暮春之初，会于会稽山阴之兰亭，修禊事也。

群贤毕至，少长咸集此地有崇山峻岭，茂林修竹，又有清流激湍，映带左右引以为流觞曲水，列坐其次虽无丝竹管弦之盛，一觞一咏，亦足以畅叙幽情就是日也，天朗气清，惠风与畅仰观宇宙之大，俯察品类之盛，所以游目骋怀，足以极视听之娱，信可乐也夫人之相与，俯仰一世或取诸怀抱，晤言一室之内；或因寄所托，放浪形骸之外虽趣舍万殊，静躁不同，当其欣于所遇，暂得于己，快然自足，曾不知老之将至 及其所之既倦， 情随事迁， 感慨系之矣向之所欣， 俯仰之间，已为陈迹，犹不能不以之兴怀 况修短随化， 终期于尽 古人云， “ 死生亦大矣 ”岂不痛哉！每览昔人兴感之由，若合一契，未尝不临文嗟悼，不能喻之于怀固知一死生为虚诞， 齐彭演为妄作 后之视今， 亦犹今之视昔悲夫！ 故列叙时人， 录其所述虽世殊事异，所以兴怀，其致一也后之览者，亦将有感于斯文Prologue to the Collection of Poems Composed at the Orchid PavilionWang XizhiAt the beginning of the late spring in the ninth year of Yonghel, thatis, the year of Guichou according to the lunar calendar, a group of learnedscholars, old and young, are gathered at the Orchid Pavilion in the ShanyinCounty of Kuaiji Prefecture2 to celebrate the festival of Xi3> Here arehigh mountains and lofty ridges which are overgrown with tall bamboogroves and dense forests、 A clear stream with a rapidly running currentthat winds like a belt, shining in the bright sun, is ideal for floatingwine vessels4> We sit by the water in proper order, sipping wine andcomposing poems> Though lacking musical accompaniment, each of us isinclined to pour forth his innermost feelings、 It is a fine day、 Thesky is clear and the breeze is gentle> Looking upward, we see the greatexpanse of the universe> Looking downward, we see the great variety ofliving things、 Then we look around as far as the eyes can see and feelelated, enjoying ourselves to the utmost both visually and aurally> Whata delightful experience it is!When friends get together, time flies as quickly as if a lifetime werespent in the twinkling of an eye> Some engage in intimate conversationsin the room, baring their hearts to each other, others identify themselveswith what they like and abandon themselves to unrestrained joy> Thoughpeople may differ in their choices or temperaments, they invariably findtemporary contentment, when they come upon something that delights them>They are so happy that they even forget they will be old soon> However,one' s taste changes and soon one is bored with what one once liked> Thenone cannot help but sign deeply with emotion> It saddens me to think thatthe happiness we are enjoying at this moment will be a bygone thing atanother moment, not to mention that we are subject to the natural law andthat we will eventually perish> The wise man5 in ancient times said, “Theproblem of life and death is a matter of vital importance> “ Isn, t itdepressing to think of that?I have noticed whatever stirred up the emotions and feelings in theancients also calls forth the same emotions and feelings in me, as if theancients and I were the two halves of a deed6> I have been perplexed asto why the writings of the ancients always make me sign with grief, thoughI know that it is absurd to identify life with death and long life withearly death7> Alas! Our descendants will look upon us just as we lookupon our forefathers> So I am listing the names of the people presentat this gathering and the poems they have composed> Though times willchange and things will be different in the future, the cause of theiremotions and feelings will be the same as ours> I hope future readerswould empathize with this writing of mine>（ 罗 经 国 译 ）At the Orchid PavilionWang ShichihThis is the ninth year of Yungho （ 353 A、D、） ，kueichou in the cycle>We met in late spring at the Orchid Pavilion in Shanyin to celebrate theWater Festival、All the scholar friends are gathered, and there is a goodly mixture ofold and young> In the background lie high peaks and deep forests^ Whilea clear, gurgling brook catches the light to the right and to the left>We then arrange ourselves, sitting on its bank, drinking in successionform the goblet as it floats down the stream、No music is provided, butwith drinking and with song, our hearts are gay and at ease> It is a clearspring day with a mild, caressing breeze、 The vast universe, throbbingwith life, lies spread before us, entertaining the eye and pleasing thespirit and all the senses、 It is perfect^Now when men come together, they let their thoughts travel to the pastand present、Some enjoy a quiet conversation indoors and others play aboutoutdoors, occupied with what they love> The forms of amusement differaccording to temperaments, but when each has found what he wants, he ishappy and never feels old、 Then as time passes on and one is tired ofhis pursuits, it seems that what fascinated him not so long ago has becomea mere memory> What a thought! Besides, whether individually we live along life or not, we all return to nothingness> The ancient regarded deathas the great question、 Is it not sad to think of it?I often thought that the people of the past lived and felt exactly aswe of today> Whenever I read their writing, I felt this way and was seizedwith its pathos> It is cool comfort to say that life and death aredifferent phases of the same thing and that a long span of life or a shortone does not matter> Alas! The people of the future will look upon usas we look upon those who have gone before us> H ence I have recorded herethose present and what they said、 Ages may pass and times may change,but the human sentiments will be the same; I know that future readers whoset their eyes upon these words will be affected in the same way、（ 林 语 堂 译 ）《卜来敦记》黎庶昌卜来敦者，英国之海滨，欧洲胜境也。

距伦敦南一百六十余里，轮车可以两点钟而至，为国人游息之所后带冈岭，前则石岸斩然好事者凿岸为巨厦，养鱼其间，注以源泉，涵以玻璃，四洲之物，奇奇怪怪，无不毕致又架木为长桥，斗人海中数百丈，使游者得以攀援凭眺桥尽处有作乐亭，余则浅草平沙，绿窗华屋，与水光掩映，迤通一碧而已人民十万，栉比而居；衢市纵横，日辟益广其地固无波涛汹涌之观，估客帆橘之集，无机匠厂师之兴作，杂然而尘鄙也，盖独以静洁胜每岁会堂散后， 游人率休憩于此 方其风日晴与， 天水相际， 邦人士女联袂嬉游，衣裙杂袭，都丽如云时或一二小艇，棹漾于空碧之中而豪华巨家，则又鲜车怒马，并辔争驰，以相遨放迨夫暮色苍然，灯火灿列，音乐作于水上，与风潮相吞吐，夷犹要眇，飘飘乎有遗世之意矣予至伦敦之次月，富绅阿什伯里导往游焉，即叹为绝特殊胜，自就是屡游不厌再逾年而之她邦，多涉名迹，而卜来敦未尝一日去诸怀，其移人若此英之为国，号为强盛杰大议者徒知其船坚炮巨，逐利若驰，故尝得志海内；而不知其国中之优游暇豫乃有如就是之一境也昔荀卿氏论立国惟坚凝之难，而晋栾疑之对楚子重，则曰：“ 好以众整" 又日：“ 好以暇 ”夫惟坚凝斯能整暇若卜来敦者，可以觇人国已BrightonL i ShuchangBrighton, a coastal city of England and a famous sight of Europe, issituated some one hundred and sixty li to the south of L ondon and can bereached by train in two hours> A resort of the English people, it leansagainst hills and confronts clear-cut cliffs> The rock is dug throughfor obtaining sufficient space to house large aquaria, which are suppliedwith spring water and furnished with glass、 Fantastic creatures from thefour continents are all collected here、 A wooden bridge projecting overthe sea for several thousand chi, with a pleasure pavilion at the end,enables tourists to admire a broad seascape> As for the rest of the city,one can see only mown lawns, even stretches of sands, and handsome houseswith green screened windows, making up a single piece of emerald with thesea、 The people, numbering one hundred thousand, live in rather greatdensity、 Streets and thoroughfares run in parallels and the urban areais being further expanded、 The town does not command a view of boisterouswaves and numerous mercantile ships and is free of the din of thrivingworkshops and factories, which would have made it vulgar and dusty> Thusits superiority lies namely in its tranquility and cleanliness、After the prorogation of the annual parliament session, notable peopleall take rest here、 On bright and sunny days when the hues of the skymerge with those of the sea, ladies and gentlemen are seen sportingtogether, the jackets of these mixing with the shirts of those, creatinga cloudy impression of magnificence> Now and then one or two yachts rowin the ethereal sapphire-like waters, while some millionaires in splendidcarriages or on swift steeds, racing shoulder to shoulder, enjoy acarefree drive or ride> In the twilight of dusk, lights shine in abrilliant array and music wafts over the water, echoing the sound of thewind and the tide^ All this being so melancholy yet so grateful, one cannothelp a feeling of wor1d-forsaking loftiness>One month after my arrival in London, I was accompanied by Ashbury, awealthy squire, on a trip to Brighton, which I could not appreciate enoughfor its unique and surpassing scenic beauty、 And I could never be tiredof my repeated visits to it afterwards> Although I was dispatched toanother country two years later and frequented many famous resorts,Brighton has always been kept in my memory> Such is its benign influenceon human nature、Great Britain as a nation can claim to be a world power> People oftenargue that it is merely because of her strong battleships, huge artilleryand eager profiteering that she has achieved her ambition in the world>They have no idea that in this country there are such wonderful scenesof leisure and ease> Formerly, Xunzi spoke of the difficulty of theconsolidation of a state, and Luanzhen of Jin said to Zizhong of Chu, “Theconsolidation of a state comes from the unity of the people/7 and added,“also comes from their living in peace and ease> 〃 Thus a powerful andconsolidated state is inseparable from peace and ease among the people>In this sense Brighton serves us a window to look at other countries、。