中国传统文化翻译期末复习资料.doc

7.Confucianism & Translating7.1 Confucius(551479 B.C.), the founder of Confucianism （Tomb of Confucius in Kong Lin cemetery） 22） 子曰: “吾十有五而立志于学,三十而立,四十而不惑,五十而知天命,六十而耳顺,七十而从心所欲,不逾矩”。 A） The master said: “ At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I know the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right. ( James Legge 18141897 ) B) The Master said: “ At fifteen, I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer suffered from perplexities. At fifty, I knew what were the biddings of Heaven. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right.” ( Arthur Waley 1889-1966)C) Confucius said: “ At fifteen, I made up my mind to study; at thirty, I was established; at forty, I was no longer perplexed; at fifty, I understood the will of Heaven; at sixty, I listened to everything without feeling unhappy; at seventy, I followed all my desires and none of them was against the norms. ( Ding Wangdao 1924-2010)7.2 Humanity and 8 virtues 义、礼、智、信、忠、恕、孝、悌 7.3 The Analects Humanitarianism & equality Morality Education & knowledge Others 7.3.1 Humanitarianism & Equality 23) “性相近也;习相远也。” A) By nature, men are nearly alike; by practice, they get to be wide apart. (by Legge) B) By nature near together, by practice far apart. (by Waley) C) By nature men are pretty alike, but learning and practice set them apart. (by Ding ) 24) “己所不欲，勿施于人。” A) What you do not want done to yourself, do not do to others. (by Legge) B) Do not do to others what you would not like yourself. (by Walley) C) Not to impose on others what one does not desire oneself. (by Ding) D) Do as you would be done by.25) “ 夫仁者， 己欲立而立人，己欲达而达 人。”A) To help others to stand up when one wants to stand up oneself, and help others to understand things when one wants to understand things oneself.(2001) ( by Ding)B) A humane person is one who helps others to be established when he wishes to be established himself, and helps others to be successful when he wishes to be successful himself. (1999) (by Ding)26) “ 志士仁人，无求生以害仁，有杀生以成 仁。” A) The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete. (by Legge)B) Neither the knight who has truly the heart of a knight nor the man of good stock who has the qualities that belong to good stock will ever seek life at the expense of Goodness; and it may be that he has to give his life in order to achieve Goodness. (by Waley) C) A man with lofty ideals or a humane man never gives up humanity to save his life, but may sacrifice his life to achieve humanity. D) A determined or humane man never gives up humanity to save his life, but he may sacrifice his life to realize humanity. (by Ding)7.3.2 Morality27) 道听而途说，德之弃也。 A) To tell, as we go along, what we have heard on the way, is to cast away our virtue. (by Legge) B) To tell in the lane what you have heard on the highroad is to throw merit away. ( by Arthur Waley)28) 德不孤，必有邻。 A) Virtue is not left to stand alone. He who practices it will have neighbours. ( by Legge) B) Moral force(te) never dwells in solitude; it will always bring neighbors. ( by Arthur Waley)29). 巧言令色，鲜矣仁。 A) The Master said, “Fine words and an insinuating appearance are seldom associated with true virtue.” ( by Legge) B) Clever talk and a pretentious mare are seldom found in the Good. ( by Arthur Waley) C) Tricky talk and pretentious manner are seldom compatible with the benevolent.30) 富与贵，是人之所欲也，不以其道得之不处也。贫与贱，是人之所恶也，不以其道得之不去也。 Wealth and high position are desired by all men, but I would not have them if they were not won in the right way. Poverty and low position are hated by all men, but I would not leave them if they could not be rid of in the right way.7.3.3 Education & knowledge 31) 有教无类。 32) 学而不思则罔，思而不学则殆。 33)温故而知新，可以为师矣。 34)知之为知之，不知为不知，是知也。7.3.4 Some other aspects35.智者乐水，仁者乐山；智者动，仁者静；智者乐，仁者寿。 The wise enjoy water, while the benevolent prefer mountains; the wise are active and the benevolent placid; the wise are happy and the benevolent long lived.The wise man delights in water, the Good man delights in mountains. For the wise move; but the Good stay still. The wise are happy; but the good, secure. (Arthur Waley)36.学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎。 A) Is it not pleasant to learn with a constant perseverance and application? Is it not delightful to have friends coming from distant quarters? Is he not a man of complete virtue, who feels no discomposure though men may take note of him?” ( Legge)B) 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 from afar, is this not after all delightful? To remain unsoured even though ones merits are unrecognised by others, is that not after all what is expected of a gentleman? ( Arthur Waley)B) Isnt it a pleasure to have a frequent use of what is learned? How happy we are to have friends from afar, and isnt it gentlemanly to be unperturbed when not appreciated?C) Is it not a pleasure to learn and practise from time to time what is learned? Is it not a joy to see a friend who has come from a faraway place? Is it not gentlemanly to have no resentment when one is not properly understood? ( Ding) 37.人之生也直，罔之生也幸而免。 (人生本来就是正直的，至于受染了坏的习气而邪曲诬罔，失去了正直，难免遭受祸害；如果仍然得以生活着，那只是侥幸而已。) A) Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune. B) Mans very life is honesty, in that without it he will be lucky indeed if he escapes with his life. ( Arthur Waley) C) Men live with honesty. The dishonest live, spared by fortune. 38.君子和而不同，小人同而不和 A) The gentleman aims at harmony, and not at uniformity. The small man aims at uniformity, and not at harmony. B) The true gentlement is conciliatory but not accommodating. Common people are accomodating but not conciliatory. ( Arthur Waley)7.3.5 The Mencius & the four moral qualities 39. Wealth and honor cannot make him dissipate, poverty and mean condition cannot make him swerve, and power and force cannot make him bend himself. Five Canons/Classics and Four Books31. A) I teach everyone without making distinction. B) In education there is no class distinction. C) In teaching there should be no distinction of classes. (Legge) D) There should be education for everyone without distinction. (Ding) E) There is a difference in instruction but none in kind. （ Arthur Waley)32.A) He who learns but does not think, is lost. He who thinks but does not learn is in great danger. （by Arthur Waley)B) He who learns without thinking will be bewildered; He who thinks without learning will be in danger. C) To learn without thinking is labor in vain, and to think without learning is Desolation.33. A) Confucius said, “He can be a teacher who finds what is new in reviewing what is old.” ( Legge) B）He who by reanimating warming up the Old can gain knowledge of the New is fit to be a teacher. (Arthur Waley) C) Exploring more based on the known make a teacher.34 A) When you know a thing, to recognize that you know it, and when you do not know a thing, to recognize that you do not know it . That is knowledge. (Arthur Waley) B) To admit whats known as the known, and whats unknown as the unknown is the known itself.Chapter 8 Taoism and Translating8.1 The book and its content Classic of the Way and Virtue / The Lao Zi / The Book of Lao Zi / Tao Te Ching 8.2 Tao/Dao Tao / Dao: the way of nature, the origin of the universe. Tao / Dao is invisible, intangible and indescribable. In its essence, it is eternal, absolute, and beyond space and time; in its operation, it is spontaneous, everywhere, constant and unceasing, always in transformation, going through cycles and finally returning to its root.道生一，一生二，二生三，三生万物。 A) The Tao begets the One, The One consists of theTwo in opposition (the Yin and Yang); The Two begets the Three; The Three begets all things of the world. （ 辜正坤）B) The Tao produced One; One produced Two; Two produced Three; Three produced All things. ( Legge) Tao/Dao is defined as an idea or concept of philosophy. 40.道德经（老子） A. 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。 Version I The Way and Its Power Chapter I That can be told of is not the way. (Though there are ways, but the way is uncharted.) Those named are not realia themselves. It is from nothingness that Big Bang comes; What named rears all things on earth. Truly, Only who rids himself forever of desire can see what it does. Otherwise he can only see outcomes. Both two originated from nothingness, nevertheless with different names. Nothingness is indeed nothingness, Only the way uncharted expresses all this, but who knows what it is? Version IITao De ChingLao Tze Chapter I The WayThe Way that can be experienced is not true; The world that can be constructed is not true. The Way manifests all that happens and may happen; The world represents all that exists and may exist. To experience without intention is to sense the world; To experience with intention is to anticipate the world. These two experiences are indistinguishable; Their construction differs but their effect is the same. Beyond the gate of experience flows the Way, Which is ever greater and subtler than the world. Peter A. MerelVersion III The Tao that is utterable Is not the eternal Tao; The name that is namable Is not the eternal Name. The Nothingness is the name of the beginning of heaven and earth; The Being (substance) is the name of the mother of all things. Hence one should gain an insight into the beginning of the Tao by constantly observing the Nothingness, And should perceive the end of the Tao by constantly observing the Being. These two things, the Nothingness and the Being, are of the same origin but different in name. They are both so profound as to be a key to the door of myriad secrets. 辜正坤Version IV Chapter I The Way that can be told of is not an Unvarying Way; The names that can be named are not unvarying names. It was from the Nameless that Heaven and Earth sprang; The named is but the mother that rears the ten thousand creatures, each after its kind. Truly, Only he that rids himself forever of desire can see the Secret Essences; He that has never rid himself desire can see only the Outcomes. These two things from the same mould, but nevertheless are different in name. This same mould we can but call the Mystery, Or rather the Darker than any Mystery, The Doorway whence issued all Secret Essences. Arthur Waley41. 第二章 天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。 故有无相生，难易相成，长短相形，高下相倾，音声相和,前后相随。 是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。 夫唯弗居，是以不去。Version 1 Chapter 2 The whole world knows the beautiful as beautiful Only because of the existence of the ugly; The whole world knows the good as good Only because of the existence of the bad. Hence the Being and the Nothingness exist in opposition; The difficult and the easy complement each other; The long and the short manifest themselves by comparison; The high and the low are inclined as well as opposed to each other; The consonants and vowels harmonize with each other; The front and the back follow each other. Thus the sage behaves Without taking active action, Teachers without using words, Lets all things rip without interference, Gives them life without claiming to be their owner, Benefits them without claiming to be their benefactor, succeeds without claiming credit, His credit is never lost.Version II Chapter II Abstraction When beauty is abstracted Then ugliness has been implied; When good is abstracted Then evil has been implied. So alive and dead are abstracted from nature, Difficult and easy abstracted from progress, Long and short abstracted from contrast, High and low abstracted from depth, Song and speech abstracted from melody, After and before abstracted from sequence. The sage experiences without abstraction, And accomplishes without action; He accepts the ebb and flow of things, Nurtures them, but does not own them, And lives, but does not dwell. When Beauty is recognised in the World Ugliness has been learned; When Good is recognised in the World Evil has been learned. In this way: Alive and dead are abstracted from growth; Difficult and easy are abstracted from progress; Far and near are abstracted from position; Strong and weak are abstracted from control; Song and speech are abstracted from harmony; After and before are abstracted from sequence. The sage controls without authority, And teaches without words; He lets all things rise and fall, Nurtures, but does not interfere, Gives without demanding, And is content. Perter A.Merel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，政善治，事善能，动善时。夫唯不争，故无尤。1、最