中國文學翻譯成英文美文
長期以來,培養學生英語閱讀能力是高中階段英語教學的重要內容之一。新課標中已經明確指出:英語閱讀能力決定了其他能力的提高和進步,是發展其他語言技能的基礎和前提。下面是小編帶來的，歡迎閱讀!
篇一
生命的三分之一
One Third of Our Lifetime
鄧拓
Deng Tuo
一個人的生命究竟有多大的意義，這有什麼標準可以衡量嗎?提出一個絕對的標準當然很困難;但是，大體上看一個人對待生命的態度是否嚴肅認真，看他對待勞動、工作等等的態度如何，也就不難對這個人的存在意義做出適當的估計了。
What is the significance of life? Is there any gauge to measure it? It would be very difficult, of course, trying to advance an absolute standard. However, the significance of one's existence can more or less be rated by examining his attitude toward life and work.
古來一切有成就的人，都很嚴肅的對待自己的生命，當他活著一天，總要儘量多勞動、多工作、多學習，不肯虛度年華，不讓時間白白的浪費掉。我國曆代的勞動人民以及大政治家、大思想家等等都莫不如此。
Since ancient times all people of accomplishment are very serious about their lives. While they are alive, even if there is only one day left to live, they try to work as hard as they can and learn as much as possible, never letting a single day slip by without any gain. This is true of the working people as well as of the great statesmen and great thinkers in our history.
班固寫的《漢書·食貨志》上有下面的記載：“冬，民既人;婦人同巷相從夜績，女工一月得四十五日。”
In the chapter “Foods and Goods" of The Chronicles of the Han Dynasty, the great historian Ban Gu states:"In winter people stay indoors. Women get together to spin hemp threads at night. They manage to work forty-five days in a month."
這幾句讀起來很奇怪，怎麼一月能有四十五天呢?再看原文底下顏師古做了註解，他說：“一月之中，又得夜半為十五日，共四十五日。
”It sounds strange. How come there are forty-five days in a month? Let us look at its annotations given by Yanshigu:"They gain half a day 's time every night and, they have forty-five days in a month."
這就很清楚了。原來我國的古人不但比西方各國的人更早地懂得科學地、合理地計算勞動日;而且我們的古人老早就知道對於日班和夜班的計算方法。
Now it’s clear. Our ancestors had, earlier than the westerners, learned how to calculate workdays accurately and reasonably. They had also learned how calculate day shift and night shift as well.
一個月本來只有三十天，古人把每個夜晚的時間算作半天，就多了十五天。從這個意義張說來，夜晚的時間實際上不就等於生命的三分之一嗎?
It is common knowledge that there are only thirty days in a month. Counting the time of one night for half a day, our forefathers managed to expend the month by fifteen days. In this sense the night time gained amounts to one third of our lives, doesn't it?
對於這三分之一的生命，不但歷代的勞動者如此重視，而且有許多大政治家也十分重視。班固在《漢書?刑法志》裡還寫道：
This one third of life is not only treasured by the working people but also by the great statesmen in our history. In the chapter "Criminal Law" of The Chronicles of the Han Dynasty, Ban Gu also states:
“秦始皇躬操文墨，晝斷獄，夜理書。”
"The First Emperor of the Qin Dynasty set a good example in being industrious, disposing of lawsuits during the day and reading at night ,"This is about how he tried to find time to read at night.
有的人一聽說秦始皇就不喜歡他，其實秦始皇畢竟是中國歷史上的一個偉大的人物，班固對他也還有一些公平的評價。這裡寫的是秦始皇在夜間看書學習的情形。
To some people the The First Emperor of the Qin isn’t a pleasant name to recall but there is no denying that he was a great figure in the history of China. Even BanGu has an impartial opinion of him.
據劉向的《說苑》所載,春秋戰國時有許多國君都很注意學習。
Liu Xiang, the great scholar of the Han Dynasty ,cites in his historical Anecdotes many princes of the Spring and Autumn period and Warring States period who paid great attention to learning.
為什麼古人對於夜晚的時間都這樣重視，不肯輕易放過呢?我認為這就是他們對待自己生命的三分之一的嚴肅認真的態度，這正是我們所應該學習的。
Why did the people in the set such great store by the night time? I think this is positive proof of their attitude toward the one third of their lives. This is exactly what we should learn from them.
我之所以想利用夜晚的時間，向讀者同志們做這樣的談話，目的也不過是要大家引起注意珍惜這三分之一的生命，是大家在整天的勞動，工作以後，以輕鬆的心情，領略一些古今有用的知識而已。
My intention of writing this little essay tonight is to call the readers’ attention to the one third of his lifetime so that , after working for a whole day, he can sit relaxed at home, browsing through and appreciating the useful knowledge of the past and of the present.
篇二
我可能是天津人
I Might Have Come from Tianjin
侯寶林
Hou Baolin
還是從火車上說起吧!大約在我四歲多的時候，我坐過火車。當時帶我坐車的人，是我的舅舅，叫張全斌。我記得那時我的打扮挺滑稽的，穿著藍布大褂、小坎肩，戴瓜皮小帽。那時候，小孩子打扮成那個樣子，夠不錯了。在我的童年中，也就只：有過這麼一次。在火車上，因為小，沒坐過火車，也很少見過家裡以外的人，覺得挺新鮮。也許人在幼年時代終歸想要些溫暖吧!那時舅舅抱著我，哄著我，我覺得很溫暖。一路上吃了半斤炒栗子，睡了一會兒覺，就到了北京。根據這個情況，現在估計起來，我可能是從天津來的。我現在對我原來的父母還有個模糊不清的印象，父親、母親的形象還能回憶起一點兒，但很模糊。究竟家裡姓什麼?哪裡人?不知道。我只知道自己的生日和乳名。生日是自己長大以後聽家裡大人說的，是農曆十月十五酉時生人。所以我的乳名叫“酉”，北京人愛用兒化韻，前面加個小，後面加“兒”，就叫“小酉兒”。關於我個人的歷史情況，我就知道這一些，再多一點都記不起來了。
Let me begin with my trip on the train. When I was about four years old I had traveled by train.The man I traveled with was my uncle Zhang Quanbin. I still remember how funny I looked theway I was dressed - in a blue cloth gown with a short sleeveless jacket over it and a skull capon the head. In those days it was good enough for small kids to be dressed like that. However,it was my only experience to boast about in my childhood. As I had never traveled by train ormet anyone outside my family before, I felt everything on the train was new to me. Probably inchildhood, one always needs some comfort. Sitting in my uncle's lap, being humored all theway, I was very happy. We ate half a jin of roast chestnuts, had a nap and soon arrived inBeijing. With the hints mentioned above I assume I might have come from Tianjin. Even today Ican recollect what my own parents looked like but, of course, my impression is blurry. As forwhat my family name was and where my parents came from, I really don't know. I onlyremember my birthday and my infant name. I was told about my birthday by my foster-parentswhen I grew up. I was born in the “you" period ***between 5-7 p.m.***, 15th of the 10th lunarmonth. So I was named You. Prefixed with xiao-young, and suffixed with a diminutive er--anintimate way of addressing young and small things by Beijingers, my name, therefore, becameXiao You'r. This is all I know about my childhood and beyond that I do not remember muchelse.
篇三
五臺名剎畫滄桑
The Famous Monastery Witnesses Vicissitudes
常書鴻 李承仙
Chang Shuhong& Li Chengxian
1985年7月24日至10月30日，我和李成仙為完成日本東京棗寺前住持管原惠慶長老之遺願，應邀為該寺繪製《玄中寺組畫》。
At the invitation of the Buddhist abbot of the Date Monastery in Tokyo, Japan, Li Chengxianand I did a set of mural paintings of the Xuanzhong Monastery—Monastery of Mystery for theDate Monastery from July 24 to October 30, 1985, thus carrying out the behest of KeikyoSugehara, the late abbot of the well-known Japanese Buddhist temple.
玄中寺位於距山西省太原市60公里的呂梁山脈的石壁山中。據記載，寺為北魏延興二年***公園472年***由高僧雲鸞大師所建。雲鸞研究佛學，專修淨土，先後撰寫了《淨土十二偈》、《續龍樹偈》、《調氣論》、《往生論注》等著作，得到北魏孝文帝的尊重，賜號“神雲”，故常推為淨土教的始祖。
The Mystery Monastery is located in the Lvliang Mountains, 60km from Taiyuan in ShanxiProvince, China. Records show that the temple was built by an eminent monk named Tanluan inthe 2nd year of Yanxing ***472*** of the Northern Wei Dynasty ***386—534***. Master Tanluan was aBuddhist scholar, specializing in the Sukhavati Sect. He wrote The Twelve Gathas of theSukhavati and some other important works. He won the respect of Emperor Xiaowen, whogranted him the title of “Tan, the Immortal”. That is why Master Tanluan is commonly regardedas the founder of the Sukhavati Sect.
至隋唐時代，高僧道綽，善導都先後在玄中寺住持、探討、研究淨土佛學，講經說法。玄中寺成為我國佛教淨土宗的祖廟和中國北方的主要道場，在中國佛教史上有十分重要的地位。因此，唐代之後，隨迭遭兵亂，但屢毀屢建，以至儲存到現在。
In the Sui ***581一618*** and Tang ***618—907*** Dynasties, eminent monks like Daochuo andShandao became abbots of the temple successively, where they distinguished themselves inthe study of the doctrine of the Sukhavati Sect. The Mystery Monastery is the first temple ofthe Sukhavati Sect and a principal Buddhist temple in Northern China. Obviously, the Monasteryoccupies an important position in the history of Buddhism in China. Although it was destroyedmany times during dynastic wars, it was rebuilt time and again so that it is now preserved asbefore.
從唐代以來，以雲鸞、道綽、善導所創立的淨土法門體系傳到日本後，日本高僧法然和親鸞，先後以三位大師著作為依據，立教開宗，建立了日本佛教淨土宗和淨土真宗。自此，與玄中寺一脈相承的淨土宗教義在日本廣為流傳。
Since the Tang Dynasty, the doctrine of the Sukhavati Sect originated by Tanluan, Daochuoand Shandao has been passed on to Japan, where Japanese eminent monks like Horan andQinluan founded the Sukhavati Sect in Japan on the basis of the Buddhist works by the above-mentioned three Chinese masters. That is how the doctrine of the Sukhavati Sect, whichoriginated in the Mystery Monastery in China, has been wide spread in Japan.
1920年12月27日，日本常盤大定博士歷盡千辛萬苦尋訪了山西玄中寺，並著書立說，玄中寺即被尊為日本佛教淨土宗的祖庭。1942年秋，日本佛教界著名人士常盤大定博士、管原惠慶長老等專程前來玄中寺舉行了紀念雲鸞大師圓寂一千四百年奉贊會。當時管原惠慶長老懷著對祖庭的崇高敬意，從寺中摘了一把棗子帶回日本，經過精心培育，長成了一棵棗樹。長老遂把自己住持的寺院更名為棗寺。
On December 27, 1920, Dr. Daitei Tokiwa, having gone through all kinds of hardships anddifficulties, reached the Mystery Monastery in Shanxi Province. He wrote many books to confirmthe fact that the Japanese Sukhavati Sect of Buddhism originated in the Mystery Monastery ofChina. In the fall of 1942, Dr. Daitei Tokiwa and Master Keikyo Sugehara made a special trip tothe Mystery Monastery and held a ceremony there in commemoration of the 1,400thanniversary of the death of Master Tanluan. Having a deep respect for the founder, MasterSugehara picked a handful of dates from the date tree in the Monastery and took them toJapan. He planted the seed in his monastery, where, with the meticulous care, it has growninto a big date tree. So Master Sugehara named his temple “The Date Monastery”.
日本佛教界朋友們在戰後非常困難的情況下，為促進中日友誼作了大量工作。1953年大谷螢潤、管原惠慶等收集了戰爭中在日本殉難的七千餘中國烈士之遺骨送還中國。周恩來生前曾以“飲水不忘掘井人”來讚揚日本朋友們，肯定了他們對中日關係正常化所起的作用。
After World War II, friends in the Japanese Buddhist world did a lot to promote the friendshipbetween Japan and China under most difficult conditions In 1953, Eyun Otani, Keikyo Sugeharaand others gathered remains of over 7,000 Chinese prisoners of war who died in Japan duringthe war, and sent them back to China. In high praise of the Japanese friends for theircontributions to the normalization of relationship between the two countries, the late PremierZhou Enlai said: “Don't forget the well-diggers when you drink from the well.”
1977年日本佛教界朋友成立了“日中友好淨土宗協會”。管原惠慶長老不遺餘力，在他84歲高齡時，還創辦了《玄中一派》的期刊，致力於日本中國友好的宣傳。
In 1977, friends in the Japanese Buddhist world set up the Japan-China Friendship Associationof the Sukhavati Sect. Master Keikyo Sugehara in spite of his advanced age of 84, started thepublication of the magazine True Disciples of the Mystery Monastery, thus making fresh effortsto promote the friendship between the Japanese and Chinese peoples.
早在1958年我們第一次在日本舉辦敦煌藝術展覽時，管原惠慶長老曾邀請我們為他的寺院繪製五臺山壁畫。但因為當時敦煌百廢待舉工作繁重，無法承擔。管原惠慶長老於1982年2月仙逝。棗寺繼承人為完成管原惠慶長老熱心中日友好和文化交流的遺願，正式邀請我和李承仙東渡日本在新落成的棗寺正殿繪製壁畫。我們受文化部和中國佛教協會的委派，與1985年繪製了《玄中寺組畫》。
As early as 1958，the year when the Dunhnang Murals Exhibition was held first time in Japan,Master Keikyo Sugehara invited Li Chengxian and me to do paintings of Wutai Mountain for hismonastery. As that was the time when we were busy restoring the Dunhuang Murals, we couldfind no time for that task. In February, 1982, Master Sugehara passed away. To carry out hislast wish and promote the friendship and cultural exchange between Japan and China, thepresent abbot of the Date Monastery sent us an official invitation to paint murals in the newlyconstructed Main Hall of his monastery. In 1985, the Chinese Ministry of Culture and theChina Buddhist Association entrusted us with the responsibity for the work.
《玄中寺組畫》的創作構思和繪製技法，是我們本著對敦煌藝術臨摹和研究40多年的經驗，主要繼承中華民族遺產的風格，吸取了敦煌唐宋時代壁畫法華經《化城喻品》等藝術風格形成的。我們在畫幅中按照其地理環境和內容，標出15個榜題，即：山西五臺山、掛山古鬆、太原雙塔、文水之渡、玄津石橋、秋容勝境、永寧禪寺、大玄中之寺、象離大和尚之塔、管原惠慶長老之塔、中日友誼之樹、大祖師之殿、俱會一處之冢、西方聖境、大千佛之閣。在畫幅上部七身奏樂飛天配以隨風飄動的七種樂器，以表現天上、人間、中日深厚的友情。
As Li Chengxian and I had engaged in the study and copying of the Dunhuang Murals for 40-odd years, we did the set of mural paintings of the Mystery Monastery after the techniques andstyle of the Dunhuang art. The murals are composed of 15 paintings, each presenting adifferent location or content: Wutai Mountain in Shanxi, Old Pines on Gua Hill, Twin Pagodas inTaiyuan, China-Japan Friendship trees, the Pure Land, to name just a few.
這是我們在日本東京一百個日日夜夜勞苦工作的結晶，用心血譜寫出來的中日友情。願中日兩國人民像飛翔在天上的香音神那樣，世世代代友好，願中日友好文化交流萬古長青!
We worked hard day and night for over three months. The paintings symbolize our efforts tocontribute to the friendship between the Chinese and Japanese peoples. May the culturalexchange be everlasting between China and Japan.