古代散文名篇英译1

中国古典散文英译（第一辑）

目录

1.岳阳楼记

2.项脊轩志

3.滕王阁序

4.前赤壁赋

5.桃花源记

6.醉翁亭记

7渔夫

8.鸿门宴

9.鱼我所欲也

10.邹忌讽齐王纳谏

11.马说

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12.为学

13塞翁失马

14.庖丁解牛

15.苛政猛于虎

16.孔子世家赞

17.爱莲说

18.师说

19. 前出师表

20. 核舟记

1、岳阳楼记 （宋）范仲淹

庆历四年春，滕子京谪守巴陵郡。越明年，政通人和，百废具兴。乃重修岳阳楼，增其旧制，刻唐贤、今人诗赋于其上。属予作文以记之。

予观夫巴陵胜状，在洞庭一湖。衔远山，吞长江，浩浩汤汤，横无际涯；朝晖夕阴，气象万千。此则岳阳楼之大观也。前人之述备矣。然则北通巫峡，南极潇湘，迁客骚人，多会于此，览物之情，得无异乎？

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若夫霪雨霏霏，连月不开，阴风怒号，浊浪排空；日星隐耀，山岳潜形；商旅不行，樯倾楫摧；薄暮冥冥，虎啸猿啼。登斯楼也，则有去国怀乡，忧谗畏讥，满目萧然，感极而悲者矣。

至若春和景明，波澜不惊，上下天光，一碧万顷；沙鸥翔集，锦鳞游泳；岸芷汀兰，郁郁青青。而或长烟一空，皓月千里，浮光跃金，静影沉璧，渔歌互答，此乐何极！登斯楼也，则有心旷神怡，宠辱偕忘，把酒临风，其喜洋洋者矣。

嗟夫！予尝求古仁人之心，或异二者之为，何哉？不以物喜，不以己悲；居庙堂之高则忧其民；处江湖之远则忧其君。是进亦忧，退亦忧。然则何时而乐耶？其必曰“先天下之忧而忧，后天下之乐而乐”乎。噫！微斯人，吾谁与归？

时六年九月十五日。

译文：

Yueyang Pavilion

Fan Zhongyan

In the spring of the fourth year of the reign of Qingli, Teng Zijing was banished from the capital to be governor of Baling Prefecture. After he had govern the district for a year, the administration became efficient, the people became united, and all things that had fallen into disrepair were given a new lease on life. Then he restored Yueyang Pavilion, adding new splendor to the original structure and

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having inscribed on it pomes by famous men of the Tang Dynasty as well as the present time. And he asked me to write an essay to commemorate this. Now I have found that the finest sights of Baling are concentrated in the region of Lake Dongting. Dongting, nibbling at the distant hills and gulping down the Yangtze River, strikes all beholders as vast and infinite, presenting a scene of boundless variety; and this is the superb view from Yueyang Pavilion. All this has been described in full by writers of earlier ages. However, since the lake is linked with Wu Gorge in the north and extends to the Xiao and Xiang rivers in the south, many exiles and wandering poets gather here, and their reactions to these sights vary greatly. During a period of incessant rain, when a spell of bad weather continues for more than a month, when louring winds bellow angrily, tumultuous waves hurl themselves against the sky, sun and stars hide their light, hills and mountains disappear, merchants have to halt in their travels, masts collapse and oars splinter, the day darkens and the roars of tigers and howls of monkeys are heard, if men come to this pavilion with a longing for home in their hearts or nursing a feeling of bitterness because of taunts and slander, they may find the sight depressing and fall prey to agitation or despair. But during mild and bright spring weather, when the waves are unruffled and the azure translucence above and below stretches before your eyes for myriads of li, when the water-birds fly down to congregate on the sands and fish with scales like glimmering silk disport themselves in the water, when the iris and orchids on the banks grow luxuriant and green; or when dusk falls over this vast expanse and bright moon casts its light a thousand li, when the rolling waves glitter like gold and silent shadows in the water glimmer like jade, and the fishermen sing to each other for sheer joy, then men coming up to this pavilion may feel complete freedom of heart and ease of spirit, forgetting every

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worldly gain or setback, to hold their winecups in the breeze in absolute elation, delighted with life. But again when I consider the men of old who possessed true humanity, they seem to have responded quite differently. The reason, perhaps, may be this: natural beauty was not enough to make them happy, nor their own situation enough to make them sad. When such men are high in the government or at court, their first concern is for the people; when they retire to distant streams and lakes, their first concern is for their sovereign. Thus they worry both when in office and when in retirement. When, then, can they enjoy themselves in life? No doubt they are concerned before anyone else and enjoy themselves only after everyone else finds enjoyment. Surely there are the men in whose footsteps I should follow!

2、《项脊轩志》

项脊轩，旧南阁子也。室仅方丈，可容一人居。百年老屋，尘泥渗漉，雨泽下注；每移案，顾视无可置者。又北向，不能得日，日过午已昏。余稍为修葺，使不上漏。前辟四窗，垣墙周庭，以当南日，日影反照，室始洞然。又杂植兰桂竹木于庭，旧时栏楯，亦遂增胜。借书满架，偃仰啸歌，冥然兀坐，万籁有声；而庭阶寂寂，小鸟时来啄食，人至不去。三五之夜，明月半墙，桂影斑驳，风移影动，珊珊可爱。

然余居于此，多可喜，亦多可悲。先是庭中通南北为一。迨诸父异爨，内外多置小门，墙往往而是。东犬西吠，客逾庖而宴，鸡栖于厅。庭中始为篱，已为墙，凡再变矣。家有老妪，尝居于此。妪，先大母婢也，乳二世，先妣抚之甚厚。室西连于中闺，先妣尝一至。妪每谓余曰：“某所，而母立于兹。”妪又曰：“汝姊在吾怀，呱呱而泣；娘以指叩门扉曰：‘儿寒乎？欲食乎？’吾从板外相为应答。”语未毕，余泣，妪亦泣。余自束发读书

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轩中，一日，大母过余曰：“吾儿，久不见若影，何竟日默默在此，大类女郎也？”比去，以手阖门，自语曰：“吾家读书久不效，儿之成，则可待乎！”顷之，持一象笏至，曰：“此吾祖太常公宣德间执此以朝，他日汝当用之！”瞻顾遗迹，如在昨日，令人长号不自禁。

轩东，故尝为厨；人往，从轩前过。余扃牖而居，久之，能以足音辨人。轩凡四遭火，得不焚，殆有神护者。

项脊生曰：“蜀清守丹穴，利甲天下，其后秦皇帝筑女怀清台；刘玄德与曹操争天下，诸葛孔明起陇中。方二人之昧昧于一隅也，世何足以知之？余区区处败屋中，方扬眉瞬目，谓有奇景。人知之者，其谓与坎井之蛙何异？”

余既为此志，后五年，吾妻来归。时至轩中，从余问古事，或凭几学书。吾妻归宁，述诸小妹语曰：“闻姊家有阁子，且何谓阁子也？”其后六年，吾妻死，室坏不修。其后二年，余久卧病无聊，乃使人复葺南阁子，其制稍异于前。然自后余多在外，不常居。

庭有枇杷树，吾妻死之年所手植也，今已亭亭如盖矣。

The Nape

Gui Youguang

The south passageway from our sidedoor known as the “Nape” is barely ten square feet, just big enough to serve as a room for one. Our house is a hundred years old. Dust used to fall and rain to drip through the ceiling, and I could find

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nowhere else to move my desk. Moreover, facing north and getting no sun, the room grew dark after noon. I patched it up so that it no longer leaked, opened windows in front and built a wall south of the courtyard to reflect the sunlight and brighten up the place. I also planted orchids, cassias and bamboos, showing off the old balustrades to better advantage. My shelves are piled with books, and here I rest and sing or sit quietly listening to the sounds all around in the stillness of the courtyard. Small birds alighting in search of food do not fly off at the approach of men, and when a full moon casts its bright light over half the wall the mottled shadows of the cassia trees stir in the wind with a dappled loveliness.

For me this place has happy occasions as well as sad ones. The north and south buildings were formerly connected, but my uncles divided up the house, adding various small walls and doors here and there, so that a dog on the east side barks at the west side, to enter the dining-room guests have to pass the kitchen, and hens roost in the hall. First fences were built in the courtyard, later walls, renovated more than once. An old family maid used to stay in this little chamber. Because she had been my grandmother's maid and nurse in our house for two generations, my mother showed her special consideration. Her chamber opened into the inner apartments and my mother sometimes visited her there. This old nurse told me where my mother had stood, recalling, “When your elder sister was crying in my lap, your mother would tap on the door and ask, 'Is the child cold? Does she want to be fed?' And I would answer through the wooden door.” Before she finished my eyes were wet, and hers, too.

One day, after I have bound up my hair and started studying in this chamber,

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my grandmother came in to me and said, “Child, I haven't seen so much as your shadow for days. Why shut yourself up here all the time, quiet as a girl?” On leaving, as she closed the door she mused, “The men of our family have studied all these years without success, but perhaps this child will get somewhere.” So she came back with an ivory tablet and told me, “My grandfather carried this tablet when he went to court as officer of ceremony. Who knows but some day you may use it?” It seems just like yesterday when I look at these relics, the sight of which now sets me weeping, unable to stop.

There used to be a kitchen east of this chamber, and as time went by I learned to recognize the steps of the passersby behind closed doors. Four times the place caught fire but was never destroyed, as if under the protection of kindly spirits.

The Master of the Nape comments: Widow Qing of Sichuan, who kept a cinnabar mine, was the richest women in the land — the First Emperor of Qin built a tower to commemorate her. When Liu Bei and Cao Cao were contesting for power, Zhuge Liang arose in Longzhong. Yet while the widow and the wise man were staying quietly in their different corners, the world knew nothing of them. My content in this shabby room, where I hold forth with dancing eyebrows and sparkling eyes on the wonders around me, must remind those who know me of the proverbial frog in the well. That is why I have made this record.

Five years later, my wife came to our house. She often slipped into this chamber to ask about bygone days or practise her writing at my desk. Returning from a visit to her family, she told me her younger sister wanted to know, “What is

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that passageway we hear your house has?” Six years later my wife died, I let the place go to ruin. After another two years, lying ill for months with nothing much to do, I got men to rebuild this south passageway with some slight changes. But since then my frequent absences from home have rarely allowed me to stay here. The loquat tree which I planted in the courtyard the year that my wife died has grown up now to give shade.

3、王勃·《滕王阁序》

豫章故郡，洪都新府；星分翼轸，地接衡庐；襟三江而带五湖，控蛮荆而引瓯越。物华天宝，龙光射牛斗之墟；人杰地灵，徐孺下陈蕃之榻。雄州雾列，俊采星驰。台隍枕夷夏之交，宾主尽东南之美。都督阎公之雅望，棨戟遥临；宇文新州之懿范，襜帷暂驻。十旬休假，胜友如云；千里逢迎，高朋满座。腾蛟起凤，孟学士之词宗；紫电清霜，王将军之武库。家君作宰，路出名区，童子何知，躬逢胜饯。

时维九月，序属三秋。潦水尽而寒潭清，烟光凝而暮山紫。俨骖騑于上路，访风景于崇阿。临帝子之长洲，得天人之旧馆。层峦耸翠，上出重霄；飞阁流丹，下临无地。鹤汀凫渚，穷岛屿之萦回；桂殿兰宫，即冈峦之体势。披绣闼，俯雕甍，山原旷其盈视，川泽纡其骇瞩。闾阎扑地，钟鸣鼎食之家；舸舰迷津，青雀黄龙之舳。云销雨霁，彩彻云衢。落霞与孤鹜齐飞，秋水共长天一色。渔舟唱晚，响穷彭蠡之滨；雁阵惊寒，声断衡阳之浦。

遥襟甫畅，逸兴遄飞。爽籁发而清风生，纤歌凝而白云遏。睢园绿竹，气凌彭泽之樽；邺水朱华，光照临川之笔。四美具，二难并；穷睇眄于中天，极娱游于暇日。天高地迥，觉宇宙之无穷；兴尽悲来，识盈虚之有数。望长安于日下，目吴会于云间；地势极而南溟深，天柱高而北辰远。关山难越，谁悲失路之人？萍水相逢，尽是他乡之客。怀帝阍而不

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见，奉宣室以何年？

嗟乎！时运不齐，命途多舛；冯唐易老，李广难封。屈贾谊于长沙，非无圣主；窜梁鸿于海曲，岂乏明时？所赖君子安贫，达人知命。老当益壮，宁移白首之心？穷且益坚，不坠青云之志。酌贪泉而觉爽，处涸辙以犹欢。北海虽赊，扶摇可接；东隅已逝，桑榆非晚。孟尝高洁，空余报国之情；阮籍猖狂，岂效穷途之哭？

勃三尺微命，一介书生。无路请缨，等终军之弱冠；有怀投笔，慕宗悫之长风。舍簪笏于百龄，奉晨昏于万里；非谢家之宝树，接孟氏之芳邻。他日趋庭，叨陪鲤对；今兹捧袂，喜托龙门。杨意不逢，抚凌云而自惜；钟期既遇，奏流水以何惭？

呜呼！胜地不常，盛筵难再；兰亭已矣，梓泽丘墟。临别赠言，幸承恩于伟饯；登高作赋，是所望于群公。敢竭鄙怀，恭疏短引；一言均赋，四韵俱成。

滕王高阁临江渚，佩玉鸣鸾罢歌舞。

画栋朝飞南浦云，珠帘暮卷西山雨。

闲云潭影日悠悠，物换星移几度秋。

阁中帝子今何在？槛外长江空自流。

A Tribute to King Teng’s Tower

Wang Bo

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Nanchang, which was the capital of Yuzhang Prefecture during the Han Dynasty, now falls under the jurisdiction of Hongzhou. It straddles the border of the influence of the Ye and Zhen constellations (1), and is adjacent to the Heng and the Lu mountains (2). The three rivers (3) enfold it like the front part of a garment (4) and the five lakes encircle it like a girdle (5). It controls the savage Jing area (6) and connects Ou (7) and Yue (8), and its products are nature’s jewels. The radiance of its legendary sword shoots directly upward between the constellations

Niu and Dou (9). Its talented people are outstanding, and the spirit of intelligence

pervades the place. This was the place where Xu Ru spent the night on his visit to Chen Fan (10). The mighty Hongzhou spreads out immensely amid the fog, and the intellectual luminaries are as numerous as meteors chasing one another. It borders both the uncultured and the civilized areas, and its host and guests are all prominent people from the East and the South. Under the escort of guard of honor with halberds in their hands, Governor Yan, a man of high repute, comes to attend this event from afar. Prefect Yuwen (11), a model of virtue, stops his carriage on the way to his new appointment. On this official holiday, which falls on every tenth day, good friends gather together, and a galaxy of distinguished guests from distant places fill the hall. Also present at the gathering are Master Meng , whose literary grace is as imposing as a dragon soaring and a phoenix dancing, and General Wang, who has weapons as sharp as the famous swords “Purple Lightning” and “Blue Frost” in his armory. I, an ignorant boy, have the good fortune to take part in this grand banquet on my journey to visit my father, who is a magistrate of a county.

It is September, the third month of autumn. The puddles on the ground have

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dried up, and the water in the pond is cool and translucent. At dusk the rays of the setting sun, condensed in the evening haze, turn the mountains purple. In the stately carriages drawn by the horses we make our way ahead, visiting the attractive scenic spot in the mountains. Soon we arrive at the river bank, where the King Teng’s Tower beckons, then we ascend the tower where the fairy once dwelled (12). Ranges upon ranges of green mountain rise as high as the sky. The red glow in the water is the reflection of the richly painted tower that seems hovering in the air. From its heights no land is visible. Circling around are the wild ducks on the sand-bars. Cassia-wood courts and magnolia-wood halls rise and fall like mountain ranges. Pushing open the door carved with decorative patterns, I look down upon endless waves of brightly tinted roof tiles, each elaborately engraved with lovely etchings. A panorama of mountains and plains stretches beneath me, and I am mesmerized by the mighty scene of the winding rivers and big lakes. In the city there are houses everywhere. There are families of great affluence, whose meals are served with many cooking tripods of food and to the accompaniment of music. Massive ships and fierce war vessels are densely moored at the ports. On the sterns of many ships are carved designs of blue birds and brown dragons. The rain has just let up and the rainbow has vanished. The sunlight shoots through the rosy clouds, and the autumn water is merged with the boundless sky into one hue. The fishermen can be heard singing the evening songs, their voices drifting as far as the banks of the Poyang Lake. Even the wild geese feel the chill of dusk settling upon them, and they cry all the way while flying southward, disappearing around the south bend of the Heng Mountain.

Looking afar and chanting, and then looking downward and singing, I feel a

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sudden rush of ecstasy soaring up in me. The music of the panpipe is like a gentle cool breeze. The soft singing lingers on; it is so soothing that even the passing white clouds seem to come to a halt. The gathering here can be compared to the banquet in the bamboo garden hosted by Prince of Xiao of the Liang State (13), and many a guest is a greater drinker than Tao Yuanming (14). It is also like the feast at River Ye where Cao Zhi (15) composed the poem in praise of the lotus flower. Present are many talented scholars who are as gifted as Xie lingyun of Linchuan (16). It is not an easy thing to have four excellent things all at once, that is, good weather, beautiful scenery, full enjoyment and heartfelt happiness, and it is even more difficult to have a generous host and honored guests. I look into the vast expanse of the sky and amuse myself to my heart’s content on this festive day. The sky is high and the land is boundless; I cannot but feel the immensity of the universe. Sadness follows happiness. I am aware that success and failure are predestined. I look into the distance, but Chang’an, the capital of the country, is far beyond the setting sun in the west, and Wuhui (17) is unapproachable somewhere amid the clouds. At the farthest end of the south are the depths of the South Sea, and far away in the north is the pillar that upholds the sky, but the Polestar is still farther. Since the mountains and passes are hard to travel over, who would sympathize with the disappointed ones? The people I meet here are all politically frustrated, drifting together like duckweeds. I pine for the Emperor but am not summoned. How long should I wait before I am called to the court again like Jia Yi (18)?

Alas! I am ill fated, and my life is full of frustrations. Feng tang grew old quickly (19) and Li Guang had difficulty getting promoted (20). Jia Yi was unjustly exiled to

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Changsha. Was it because there was no wise emperor on the throne? Liang Hong had to seek refuge at the seaside (21). Was it because there was no good government in his time? Fortunately what supports one is the belief that a man of noble character always contented with his lot. Old as one is, he gains vigor with age and by no means wavers in his aspiration. Poor as one is, he is all the more determined in adversity and by no means gives up his ambition. One keeps his integrity even if he has drunk the water of the spring of Avarice (22) and is cheerful even is he is confronted with misfortune. Though the North Sea is far away, one can still get there with the help of the strong wind. Though the morning is gone, it is not too late to make up the loss in the evening. Meng Chang was noble and honest, but his devotion to the country was futile (23). Ruan Ji was unruly and untrammeled, but he burst out crying when in dire straits (24). How can we learn from him?

I am an insignificant scholar of a low official position and am of the same age as Zhong Jun (25), but unlike him, I have no opportunity to serve in the army. I will follow the example of Ban Chao (26), who threw aside the writing brush to enlist in the armed services and I admire Zong Que (27) who made up his mind to seek a military career by braving the wind and waves. I am determined not to accept the offer of a lifelong government position by wearing a hair dress and holding a tablet before the chest as court officials do. Rather, I will travel thousands of li to go home to wait on my parents, paying respect to them morning and evening. As a son I am not as good as Xie Xuan (28) but in my early years I had the fortune to have men of virtue as my neighbors. In a few days I will be with my father and I will take care of him and receive instructions from him as did Kong Li (29). On this day I

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have the honor to be invited by Governor Yan to this grand occasion. I am as blissful as if I had leaped over the Dragon’s Gate (30). Since I do not have someone like Yang Yi to recommend me (31), I can only sigh with grief and caress this piece of writing which expresses my lofty aspiration. Now that I have met a bosom friend like Zhong Ziqi (32), why should I be ashamed of presenting this writing of mine?

Ah! A beautiful scenic spot is rarely seen, and a sumptuous banquet like this one is even less likely to be held again. The grand gathering at the Orchid Pavilion (33) is an event in history and the famous Jinggu Garden (34) is now in ruins. I have the good fortune to attend this feast and I would like to leave this farewell message at the time of paring. I count on all the gentlemen here to ascend the tower and contribute their writings. I humbly compose this short piece in all sincerity. Since every one of us is required to write a poem, the following is what I write:

The lofty King Teng’s Tower Overlooks the River.

The jade pendants (35) tinkle, and the carriage bells jingle.

The banquet’s over, the guests are leaving, and the singing and the dancing have stopped.

In the morn the rosy clouds from the southern shore flit across the painted pillars.

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In the eve the rain in the western mountains are drawn in by the red curtains.

The lazy clouds are reflected in the water and the days pass in leisure.

Things change and stars move; how many years have passed since the building of the Tower?

Where is its builder, King Teng?

Only the River outside the railing flows to the east all by itself.

(1)In old times the sky was divided into 28 constellations, and each constellation had influence on a certain area on the earth. Nanchang was under the influence of the Ye and the Zhen constellations.

(2)The Heng Mountain is located to the southwest of Nanchang and the Lu Mountain to its north.

(3)The three rivers are the Jing, the Song, and the Zhe rivers.

(4)In old times there was a piece of cloth in the upper part of a long gown, with which people used to wrap things.

(5)The five lakes are the Tai, the Poyang, the Qingcao, the Danyang, and the Dongting lakes.

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(6)The Jing area was the Chu area prior to the Qin Dynasty. It was less developed than the rest of the country.

(7)It now mainly refers to Zhejiang Province.

(8)The name of a kingdom during the Zhou Dynasty (1046B.C.- 256 B.C.) , mainly referring to the east of Zhejiang Province, Jiangsu Province, and part of Anhui Province.

(9)It was said that during the Jin Dynasty, there appeared a purple vapor between the Niu and the Dou constellations. Later people discovered a precious sword in Hongzhou.

(10)Xu Ru was a poor scholar in the Eastern Han Dynasty. Despite poverty, he declined to be a government official. When Chen Fan was the prefect of Yuzhang County, he received no guests except Xu Ru, for whom a bed was always prepared in his home.

(11)It refers to Yuwen Jun, who was newly appointed as prefect of Lizhou.

(12)It refers to King Teng’s Power.

(13)Prince of Xiao of the Liang State of the Western Han Dynasty often entertained scholars in the bamboo garden by the Sui River.

(14)Tao Yuanming was the author of “A Tale of the Fountain of the Peach

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Blossom Spring”.

(15)Cao Cao and his son Cao Zhi often entertained guests by River Ye. Cao Zhi had written a poem in praise of the lotus flowers.

(16)Xie Lingyun was an official in Linchuan Prefecture, Jiangxi Province. Another interpretation is that Wang Xizhi is referred to here, because he was also an official in Linchuan.

(17)Wuhui is today’s City of Suzhou in Jiangsu Province.

(18)During the reign of Emperor Wen of the Han Dynasty, Jia Yi was exiled to Changsha and was called back to the court four years later.

(19)Feng Tang was an official of a low rank in the Han Dynasty. During the reign of Emperor Wu, he was recommended to a high-ranking official. But it was too late, as he was already over ninety and could no longer serve the emperor.

(20)Li Guang, a military man during the reign of Emperor Wu of the Han Dynasty. He had performed many military exploits but had never been fully rewarded.

(21)Liang Hong was a scholar during the Eastern Han Dynasty. He wrote a satirical song to criticize the noblemen and offended the emperor. He had to escape to the Qi and the Lu areas, which were near the sea.

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(22)It was believed that on the outskirts of Guangzhou there was the Spring of Avarice. People became avaricious after drinking its water.

(23)Meng Chang was an upright official during the Eastern Han Dynasty, but he never got a high position.

(24)Ruan Ji was a scholar in the Wei and the Jin dynasties. He was angry with the rotten politics of his time and often went out in his carriage. When the road was blocked, he would cry and turn back.

(25)Zhong Jun was a young man living in the Western Han Dynasty. He made up his mind to capture the king of the enemy when he was about twenty years of age.

(26)Ban Chao was a scribe during the Eastern Han Dynasty. He later performed military exploits and was rewarded.

(27)Zong Que was a young man during the Southern Dynasty (420-5). When asked what he would do in the future, he answered that he would go to the front and “brave the wind and waves”. Later he became a general.

(28)Xie Xuan, a young man during the Eastern Jin Dynasty. His uncle praised him as “the treasure tree of the Xie family.”

(29)Kong Li was the son of Confucius.

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(30)The Dragon’s Gate is a narrow pass in the shape of a gate in the Longmen Mountain where the Yellow River flows through. It was believed that if a carp leaped over the gate, it would turn into a dragon.

(31)Yang Deyi recommends Sima Xiangru, a great poet, to Emperor Wu of the Han Dynasty.

(32)Zhong Ziqi, a man living the Spring and Autumn Period. It was said that he was a master in playing the qin, a seven-stringed plucked musical instrument. Bo Ya regarded him as his bosom friend because he understood the music Bo Ya played.

(33)See “Prologue to the Collection of Poems Composed at the Orchid Pavilion”.

(34)See “Entertainment Given in the Peach and Plum Garden on a Spring Evening”.

(35)In old times people wore a jade pendant to the body and it gave a tinkling sound when the person moved.

4、《前赤壁赋》 （宋）苏轼

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

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天。纵一苇之所如，凌万顷之茫然。浩浩乎如凭虚御风，而不知其所止；飘飘乎如遗世，羽化而登仙。

于是饮酒乐甚，扣舷而歌之。歌曰：“桂棹兮兰桨，击空明兮溯流光。渺渺兮予怀，望美人兮天一方。”客有吹洞箫者，倚歌而和之。其声呜呜然，如怨如慕，如泣如诉；余音袅袅，不绝如缕。舞幽壑之潜蛟，泣孤舟之嫠妇。

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，舳舻千里，旌旗蔽空，酾酒临江，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，侣鱼虾而友麋鹿，驾一叶之扁舟，举匏樽以相属。寄蜉蝣于天地，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。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。

译文：

First Visit to the Red Cliff

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Su Shi

In the autumn of the year Renxu, at the time of the full moon in the seventh month, I went by boat with some friends to the Red Cliff. There was a fresh, gentle breeze, but the water was unruffled. I raised my winecup to drink to my friends, and we chanted the poem on the bright moon, singing the stanza about the fair maid. Soon the moon rose above the eastern mountain, hovering between the Dipper and the Cowherd. The river stretched white, sparkling as if with dew, its glimmering water merging with the sky. We let our craft drift over the boundless expanse of water, feeling as free as if we were riding the wind bound for some unknown destination, as light as if we had left the human world and become winged immortals. Drinking, we became very merry; and we sang a song, beating time on the side of the boat. This was the song:

Our rudder and oars, redolent of cassia and orchids;

Strike the moon’s reflection, cleaving the glimmering water;

But my heart is far away,

Longing for my dear one under a different sky.

One friend, who was a good flutist, played an accompaniment to this song.

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The notes rang out nostalgic, mournful and plaintive, trailing on and on like a thread of gossamer, arousing the serpents lurking in dark caverns, drawing tears from a widow in her lonely boat. Sad at heart, I sat up straight to ask my friend why the music was so mournful.

He replied, “Didn’t Cao Cao describe a scent like this in his poem: ‘The moon is bright, the stars are scattered, the crows fly south…?’ And isn’t this the place where he was defeated by Zhou Yu？ See how the mountains and streams intertwine, and how darkly imposing they are with Xiaokou to the west and Wuchang to the east. When Cao Cao took Jingzhou by storm and conquered Jiangling, then advanced eastward along the river, his battleships stretched for a thousand li, his armies’ pennons and banners filled the sky. When he offered a libation of wine on the river and lance in hand chanted his poem, he was the hero of his times. But where is he now? We are mere fishermen and woodcutters, keeping company with fish and prawns and befriending deer. We sail our skiff, frail as a leaf, and toast each other by drinking wine from a gourd. We are nothing but insects who live in this world but one day, mere specks of grain in the vastness of the ocean. I am grieved because our life is so transient, and envy the mighty river which flows on forever. I long to clasp winged fairies and roam freely, or to embrace the bright moon for all eternity. But knowing that this cannot be attained at once, I give vent to my feelings in these notes which pass with the sad breeze. ”

Then I asked him, “Have you considered the water and the moon? Water flows away but is never lost; the moon waxes and wanes, but neither increases nor diminishes. If you look at its changing aspect, the universe passes in the twinkling

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of an eye; but if you look at its changeless aspect, all creatures including ourselves are imperishable. What reason have you to envy other things? Besides, everything in this universe has its owner; and if it does not belong to me not a tiny speck can I take. The sole exceptions are the cool breeze on the river, the bright moon over the hills. These serve as music to our ears, as colour to our eyes; these we can take freely and enjoy forever; these are inexhaustible treasures supplied by the Creator, and things in which we can delight together.”

My friend was pleased and laughed. Then we rinsed our cups and filled them with wine again. When we had finished the dishes, and cups and plates lay about us in disorder, we stretched out in the boat and did not notice the coming of dawn in the east.

5、《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，仿佛若有光，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，男女衣着，悉如外人；黄发垂髫，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。村中闻有其人，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，欣然规往，未果，寻病终。后遂无

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问津者。

A Tale of the Fountain of the Peach Blossom Spring In the year of Taiyuan of the Jin Dynasty, there lived a man in Wuling jun who earned his living by fishing. One day, he rowed his boat along a stream, unaware of how far he had gone when all of a sudden, he found himself in the midst of a wood full of peach blossoms. The wood extended several hundred footsteps along both banks of the stream. There were no trees of other kinds. The lush grass was fresh and beautiful and peach petals fell in riotous profusion. The fisherman was so curious that he rowed on, in hopes of discovering where the trees ended. At the end of the wood was the fountainhead of the stream. The fisherman beheld a hill, with a small opening from which issued a glimmer of light. He stepped ashore to explore the crevice. His first steps took him into a passage that accommodated only the width of one person. After he progressed about scores of paces, it suddenly widened into an open field. The land was flat and spacious. There were houses arranged in good order with fertile fields, beautiful ponds, bamboo groves, mulberry trees and paths crisscrossing the fields in all directions. The crowing of cocks and the barking of dogs were within everyone's earshot. In the fields the villagers were busy with farm work. Men and women were dressed like people outside. They all, old and young, appeared happy. They were surprised at seeing the fisherman, who, being asked where he came from, answered their every question. Then they invited him to visit their homes, killed chickens, and served wine to entertain him. As the words of his arrival spread, the entire village turned out to greet him. They told him that their ancestors had come to this isolated haven, bringing their families and the village people, to escape from the turmoil during the Qin Dynasty and that from then

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onwards, they had been cut off from the outside world. They were curious to know what dynasty it was now. They did not know the Han Dynasty, not to mention the Wei and the Jin dynasties. The fisherman told them all the things they wanted to know. They sighed. The villagers offered him one feast after another. They entertained him with wine and delicious food. After several days, the fisherman took his leave. The village people entreated him not to let others know of their existence. Once out, the fisherman found his boat and rowed homeward, leaving marks all the way. When he came back to the jun, he reported his adventure to the prefect, who immediately sent people to look for the place, with the fisherman as a guide. However, the marks he had left could no longer be found. They got lost and could not find the way. Liu Ziji of Nanyang jun, a learned scholar of high repute, was excited when he heard the fisherman's story. He devised a plan to find the village, but it was not carried out. Liu died soon afterwards, and after his death, no one else made any attempt to find it. Notes: 1. Taiyuan was the title of the reign of Emperor Xiaowu of the Eastern Jin Dynasty (376－396). . Wuling is today's Changde City, Hunan Province. Nanyang is today's Nanyang City, Henan Province. About the author: Tao Yuanming (365－427) was a great poet during the Eastern Jin Dynasty, and was born in Jiujiang County, Jiangxi Province. Dissatisfied with the politics of his time, he resigned from his post as magistrate of Pengze County. He retired to his home village and lived there for the next twenty-three years till his death. This piece of writing is regarded as one of the earliest pieces about Utopianism in Chinese literature.

6. 醉翁亭记 The Roadside Hut of the Old Drunkard

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环滁皆山也。其西南诸峰，林壑尤美。望之蔚然而深秀者，琅琊也。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。坐亭者谁？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，得之心而寓寓酒也。 The District of Chu is enclosed all around by hills, of which those in the southwest boast the most lovely forests and dales. In the distance, densely wooded and possessed of a rugged beauty, is Mt. Langya. When you penetrate a mile or two into this mountain you begin to hear the gurgling of a stream, and presently the stream -------the Brewer's Spring-------comes into sight cascating between two peaks. Rounding a bend you see a hut with a spreading roof by the stream, and this is the Roadside Hut of the Old Drunkard. This hut was built by the monk zhixian. It was given its name by the governor, referring to himself. The governor, coming here with his friends, often gets tipsy after a little drinking; And since he is the most advanced in years, he calls himself the Old Drunkard. He delights less in drinking than in the hills and streams, taking pleasure in them and expressing the feeling in his heart through drinking.

若夫日出而林霏开，云归而岩穴冥，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，四十之景不同，而乐亦无穷野。 Now at dawn and dusk in this mountain come the changes between lights and darkness: when the sun emerges, the misty woods become clear; when the clouds hang low, the grottoes are wrapped in gloom. Then in the course of the four seasons. You find wild flowers burgeoning and blooming with a secret fragrance, the stately trees put on their mantle of leaves and give a goodly shade, until wind and frost touch all with austerity, the water sinks low and the

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rocks at the bottom of the stream emerge. A man going there in the morning and returning in the evening during the changing pageant of the seasons can derive endless pleasure from the place.

至于负者歌于途，行者休于树，前者呼，后者英，伛偻提携，往来而不绝者，滁人游也。临溪而鱼， 溪深而鱼肥；酿泉为酒，泉香而酒洌 (亦作:泉洌而酒香)；山肴野蔌，杂然而前趁者，太守宴也。宴酣之乐，非丝非竹，射者中，弈者胜，觥筹交错，起坐而喧哗者，众宾欢也。苍颜白发，颓然乎其间者，太守醉也。 And the local people may be seen making their way there and back in an endless stream, the old and infirm as well as infants in arms, men carrying burdens who sing as they go, passersby stopping to rest beneath the trees, those in front calling out and those behind answering. There the governor gives a feast with a variety of dishes before him, mostly wild vegetables and mountain produce. The fish are freshly caught from the stream, and since the stream is deep and the fish are fat; the wine is brewed with spring water, and since the spring is sweet the wine is superb. There they feast and drink merrily with no accompaniment of strings or flutes; when someone wins a game of touhu or chess, when they mark up their scores in drinking games together, or raise a cheerful din sitting or standing, it can be seen that the guests are enjoying themselves. The elderly man with white hair in the middle, who sits utterly relaxed and at his ease, is the governor, already half drunk.

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，而不知游人之乐；人之从太守游而乐，而不知太守乐其乐也。醉能同其乐，醒能述以文者，太守也。太守谓谁？庐陵欧阳修也。 Then the sun sinks towards the hills, men's shadows begins to flit about and scatter; and now

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the governor leaves, followed by his guests. In the shade of the woods birds chirp above and below, showing that the men have gone and the birds are at peace. But although the birds enjoy the hills and forests, they cannot understand the men's pleasure in them; and although men enjoy accompanying the governor there, they cannot understand his pleasure either. The governor is able to share his enjoyment with others when he is in his cups, and sober again can write an essay about it. Who is this governor? Ouyangxiu of Luling.

7. 屈原·《渔夫》

屈原既放，游于江潭，行吟泽畔，颜色憔悴，形容枯槁。

渔父见而问之曰：“子非三闾大夫与！何故至于斯？”

屈原曰：“举世皆浊我独清，众人皆醉我独醒，是以见放。”

渔父曰：“圣人不凝滞于物，而能与世推移。世人皆浊，何不淈其泥而扬其波？众人皆醉，何不哺其糟而歠其酾？何故深思高举，自令放为？”

屈原曰：“吾闻之，新沐者必弹冠，新浴者必振衣；安能以身之察察，受物之汶汶者乎？宁赴湘流，葬于江鱼之腹中；安能以皓皓之白，而蒙世俗之尘埃乎！”

渔父莞尔而笑，鼓枻而去，乃歌曰：“沧浪之水清兮，可以濯吾缨；沧浪之水浊兮，可以濯吾足。”遂去，不复与言。

The Fisherman’s Reply

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Ch’ü-P’ing

When Ch’ü-P’ing was dismissed, he wandered away to the banks of a river, and there poured forth his soul in verse. His colour changed. His body wasted to a skeleton.

One day a fisherman accosted him, saying, “Are you not his Excellency the Prime Minister? What has brought you to this pass?”

“The world,” replied Ch’ü-P’ing, “is foul; and I alone am clean. There they are all drunk, while I alone am sober. So I am dismissed.”

“Ah!” said the fisherman, “the true sage does not quarrel with his environment, but adapts himself to it. If, as you say, the world is foul, why not leap into the tide and make it clean? If all men are drunk, why not drink with them, and teach them to avoid excess? Of what avail are these subtle thoughts, these lofty schemes, which end only in disgrace?”

“I have heard,” rejoined Ch’ü-P’ing, “that the bather fresh from the bath will shake the dust from his hat and clothes. How should he allow his pure body to be soiled with the corruption of earth? I am willing to find a grave in the bellies of the fishes that swim in this stream: I will not let my purity be defiled by the filth and corruption of the world.”

The fisherman laughed, and keeping time with his oar, sculled off, singing:--

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“My tassel I’ll wash if the water is sweet;

If the water is muddy ‘twill do for my feet.”

8. 司马迁·《史记·项羽本纪·鸿门宴》（节选）

沛公旦日从百余骑来见项王，至鸿门，谢曰：“臣与将军戮力而攻秦，将军战河北，臣战河南，然不自意能先入关破秦，得复见将军于此。今者，有小人之言，令将军与臣有郤。” 项王曰：“此沛公左司马曹无伤言之，不然，籍何以至此？”

项王即日因留沛公与饮。项王、项伯东向坐；亚父南向坐——亚父者，范增也；沛公北向坐；张良西向侍。

范增数目项王，举所佩玉玦以示之者三。项王默然不应。范增起出，召项庄，谓曰：“君王为人不忍。若入，前为寿，寿毕，请以剑舞，因击沛公于坐，杀之。不者，若属皆且为所虏！”庄则入为寿。寿毕，曰：“君王与沛公饮，军中无以为乐，请以剑舞。”项王曰：“诺。”项庄拔剑起舞。项伯亦拔剑起舞，常以身翼蔽沛公，庄不得击。

于是张良至军门见樊哙。樊哙曰：“今日之事何如？”良曰：“甚急！今者项庄拔剑舞，其意常在沛公也。”哙曰：“此迫矣！臣请入，与之同命！”哙即带剑拥盾入军门，交戟之卫士欲止不内，樊哙侧其盾以撞，卫士仆地，哙遂入。披帷西向立，瞋目视项王，头发上指，目眦尽裂。项王按剑而跽曰：“客何为者？”张良曰：“沛公之参乘樊哙者也。”项王曰：“壮士！赐之卮酒！”则与斗卮酒。哙拜谢，起，立而饮之。项王曰：“赐之彘肩！”则与一生彘肩。樊哙覆其盾于地，加彘肩上，拔剑切而啖之。项王曰：“壮士！能复饮乎？”樊哙曰：“臣死且不避，卮酒安足辞！夫秦王有虎狼之心，杀人如不能举，刑人如恐不胜，天下皆

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叛之。怀王与诸将约曰：‘先破秦入咸阳者王之。’今沛公先破秦入咸阳，毫毛不敢有所近，封闭宫室，还军霸上，以待大王来。故遣将守关者，备他盗出入与非常也。劳苦而功高如此，未有封侯之赏，而听细说，欲诛有功之人，此亡秦之续耳，窃为大王不取也！”项王未有以应，曰：“坐！”樊哙从良坐。

坐须臾，沛公起如厕，因招樊哙出。沛公已出，项王使都尉陈平召沛公。

沛公曰：“今者出，未辞也，为之奈何？”樊哙曰：“大行不顾细谨，大礼不辞小让；如今人方为刀俎，我为鱼肉，何辞为！”于是遂去。乃令张良留谢。良问曰：“大王来何操？”曰：“我持白璧一双，欲献项王；玉斗一双，欲与亚父。会其怒，不敢献。公为我献之。”张良曰：“谨诺。”

当是时，项王军在鸿门下，沛公军在霸上，相去四十里。沛公则置车骑，脱身独骑，与樊哙、夏侯婴、靳彊、纪信等四人持剑盾步走，从郦山下，道芷阳间行。沛公谓张良曰：“从此道至吾军，不过二十里耳，度我至军中，公乃入。”

沛公已去，间至军中；张良入谢，曰：“沛公不胜桮杓，不能辞。谨使臣良奉白璧一双，再拜献大王足下；玉斗一双，再拜奉大将军足下。”项王曰：“沛在？”良曰：“闻大王有意督过之，脱身独去，已至军矣。”项王则受壁，置之坐上。亚父受玉斗，置之地，拔剑撞而破之，曰：“唉！竖子不足与谋！夺项王天下者，必沛公也！吾属今为之虏矣！”

沛公至军，立诛杀曹无伤。

The Feast at Hongmen

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Sima Qian

The next day Liu Bang, Lord of Pei, escorted by some one hundred horsemen, went to interview King Xiang. Upon their arrival at Hongmen, he apologized, “Your Highness joined hand with me to attack Qin. You fought north of the Yellow River, I battled south of it. But I did not expect that I should be the first to break through Han’gu Pass and annihilate the Qin Empire, and now have the fortune to visit Your Highness at this place. Because of the mischief done by some maligners, there exists some misunderstanding between me and Your Highness.” Xiang said, “It was your general Cao Wushang who said so. Otherwise, why should I have been like that?”

That day Xiang had Liu stay at his quarters and drank with him. Xiang and his uncle sat on the east side of the table, Fan Zeng, Xiang’s “Second Father”, on the south side and Liu on the north side, while Zhang Liang, as a companion of Liu, was seated on the west side.

Fan winked at Xiang several times, prompting him to take action by raising thrice a jade ring. Nevertheless, Xiang kept silent, ignoring his hint. Then Fan rose and went out to call Xiang Zhuang into the tent, saying to him, “As a sovereign, your cousin is too relenting. You just go in and give them a toast. Then you try to perform a sword dance, and striking Liu in his sitting posture, kill him. Failing this, you later will all be taken captive by him.” Acting upon this instruction, Xiang Zhuang entered the tent. Having toasted them both, he said, “As Your Highness drinks with General Liu and there is no other pleasure in the camp, please allow me

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to treat you a sword dance.” Xiang said, “Good.” So Xiang Zhuang drew his sword and started to dance. Xiang’s uncle followed suit, deliberately shielding Liu with his body, making it impossible for the young man to give him a thrust.

Zhang Liang hurried to the gate of the camp to see Fan Kuai, who asked, “How are things now?”

“Dangerous indeed!” he said. “Just now Xiang Zhuang unsheathed his sword and danced, aiming evidently at our lord.”

“As things are so emergent, I beg to go in and fight it out with them.” Fan Kuai rejoined. And he, bringing his sword and shield, attempted to enter the camp, but was denied admittance by the guards with crossed spears. So he turned his shield against them, knocking them down on the ground, and forced an entry. Then he drew aside the curtain of the tent and came to stand on the west, glaring at King Xiang with bristling hair and goggling eyes.

“What did he come for?” pressing his sword and drawing himself up, Xiang demanded.

“He is Fan Kuai, Lord of Pei’s bodyguard.” Zhang Liang replied.

“Bravo! Grant him a cup of wine!” Xiang said.

A waiter gave Fan a tankard of wine. Then the latter kowtowed to Xiang in

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token of gratitude and rose to his feet, emptying it at one gulp.

“Grant him a pig’s trotter!” Xiang ordered again.

As he was given a raw one, he put it on the shield which was placed upside down on the ground. Then he cut it with his sword into pieces and ate it up.

“Bravo!” Xiang applauded, “Can you have more wine?”

“I do not shun death, let alone a cup of wine!” Fan Kuai rejoined. Then he added, “The Emperor of Qin, having the heart of a wolfish tiger, could never sufficiently slaughter and torture people. So the whole country rebelled against him. King Huai of Chu made this pledge with the generals: ‘He who first overthrows the Qin dynasty and captures Xianyang is to be acclaimed King.’ Now Lord of Pei was the first to annihilate Qin and occupy Xianyang. Yet he dared not appropriate a single trifle, but sealed up the palaces and led his army back to Bashang to await the arrival of Your Highness. Although troops were dispatched to guard the Pass, it was to block the passage of bandits and provide against eventualities. Despite all his troubles and great merits, he was not awarded with a principality or a fief. On the contrary, you listened to some malicious gossips and wanted to slay a man of great merit. This is but a sequel of the history of the collapsed Qin. I presume to think it inadvisable for Your Highness to do like this!” King Xiang was rendered speechless and only said, “Be seated.” And Fan Kuai took a seat beside Zhang Liang.

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Having sat for some time, Liu rose and went to a latrine, while beckoning Fan Kuai out. Xiang immediately sent his captain Chen Ping to call him back.

Liu said, “I did not take my leave when I went out, what is to be done?” Fan answered, “No need for mean prudence when doing a great deed, nor for petty courtesies when performing great rites. Since they behave towards us like knife and chopping board and we are looked upon as fish and meat, what need is there to take our leave?” So they decided to depart at once, leaving Zhang Liang to make due apologies. Zhang asked, “What did you bring along as gifts?” Liu replied, “I brought with me a pair of white jades, which I meant to present to King Xiang and a pair of jade rings, which I intended to give to Xiang’s Second Father. But I dared not do as planned, seeing that they were angry. Please present the gifts to them in my stead.” Zhang said, “Yes, I shall.”

At that time, the troops of King Xiang were stationed at Hongmen, while those of Lord of Pei at Bashang, separated from the former by a distance of forty li. The Lord, having left behind his equipage, rode off, followed by Fan Kuai, Xiahou Ying, Jin Qiang and Ji Xin, a retinue of four, who walked on foot, carrying their swords and shields. They escaped by skirting the foot of Lishan Mountain and by taking the bypaths through Zhiyang County. Before leaving, Lord of Pei had told Zhang Liang, “It is but twenty li’s walk to our camp by that route. When you reckon that I have arrived at home, do return to Xiang’s tent.”

After Lord of Pei had gone for some time, Zhang Liang thought that they must have reached their camp by taking the bypaths. So he entered the tent and

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apologized, “Lord of Pei, overwhelmed by the wine, was unable to take leave of Your Highness. However, he charged me to present a pair of white jades to Your Highness and a pair of jade rings to the Generalissimo.” King Xiang asked, “Where is Lord of Pei?” The answer was: “Having learned that Your Highness meant to find fault with him, he left all by himself and must be at home by now.” King Xiang accepted the gift and put it on the seat, while the Second Father took the jade rings, and casting them on the ground, broke them up with his sword, exclaiming, “Alas, the stupid fellow is no good for State affairs! The one who will seize the country from King Xiang is sure to be Lord of Pei! We shall all become his captives!”

After Lord of Pei had arrived at his camp, he had Cao Wushang executed without a moment’s delay.

9. 《孟子·告子上·鱼我所欲也》

孟子曰：“鱼，我所欲也；熊掌，亦我所欲也。二者不可得兼，舍鱼而取熊掌者也。生，亦我所欲也；义，亦我所欲也。二者不可得兼，舍生而取义者也。生亦我所欲，所欲有甚于生者，故不为苟得也。死亦我所恶，所恶有甚于死者，故患有所不辟也。如使人之所欲莫甚于生，则凡可以得生者何不用也？使人之所恶莫甚于死者，则凡可以辟患者何不为也？由是则生，而有不用也。由是则可以辟患，而有不为也。是故所欲有甚于生者，所恶有甚于死者。非独贤者有是心也，人皆有之，贤者能勿丧耳。一箪食，一豆羹，得之则生，弗得则死。嘑尔而与之，行道之人勿受。蹴尔而与之，乞人不屑也。”

“万钟则不辩礼义而受之，万钟于我何加焉？为宫室之美，妻妾之奉，所识穷乏者得

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我与？乡为身死而不受，今为宫室之美为之。乡为身死而不受，今为妻妾之奉为之。乡为身死而不受，今为所识穷乏者得我而为之。是亦不可以已乎？此之谓失其本心。”

Fish Is What I Desire

Mengzi

Mencius says, “Fish is what I desire, and so are bear’s paws. If I cannot have them both, I would choose the latter and forsake the former. Life is what I desire, and so is righteousness. If I cannot have them both, I would choose the latter and forsake the former. To be sure, life is desirable, but I will not stick to it discreditably if something more precious is to be desired. I hate death, but I will not shun it when there is something more abhorrent than it. To make life one’s greatest desire, what one would not resort to if only he could preserve it? To make death one’s greatest abhorrence, what one would not do if only he could avert it? Hence there is something not to be resorted to even for the preservation of life and something not to be done even for the evasion of death. Therefore, that one would prefer righteousness to life and abhor iniquity more than death is not only the case with sages, but is also true of everybody. What makes the difference is that the former would on no account lose this inclination. A morsel of food and a bowl of soup, however indispensable to his survival, would be rejected by a wanderer if given with indignities, and would be distained by a beggar if given with kicks. ”

“Thousands of piculs of grain acquired as reward without paying regard to

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honor and justice—what good would they do to me? Just useful for building splendid houses, supporting wife and concubines, or for winning the gratitude of poor acquaintances? Previously I refused them, even setting death at defiance. Yet now I accept them for the sake of building splendid houses, supporting wife and concubines and winning the gratitude of poor acquaintances—could it be said to be reasonable? It is called being destitute of one’s inborn nature. ”

10. 《战国策·齐策·邹忌讽齐王纳谏》

邹忌修八尺有余，而形貌昳丽。朝服衣冠，窥镜，谓其妻曰：“我孰与城北徐公美？”其妻曰：“君美甚，徐公何能及君也！”城北徐公，齐国之美丽者也，忌不自信，而复问其妾曰：“吾孰与徐公美？”妾曰：“徐公何能及君也！”旦日，客从外来，与坐谈，问之：“吾与徐公孰美？”客曰：“徐公不若君之美也。”明日，徐公来，孰视之，自以为不如；窥镜而自视，又弗如远甚，暮寝而思之，曰：“吾妻之美我者，私我也；妾之美我者，畏我也；客之美我者，欲有求于我也。”

于是入朝见威王，曰：“臣诚知不如徐公美，臣之妻私臣，臣之妾畏臣，臣之客欲有求于臣，皆以美于徐公。今齐地方千里，百二十城。宫妇左右，莫不私王；朝廷之臣莫不畏王；四境之内莫不有求于王。由此观之，王之弊甚矣。”

王曰：“善。”乃下令：“群臣吏民能面刺寡人之过者，受上赏；上书谏寡人者，受中赏；能谤讥于市朝，闻于寡人之耳者，受下赏。”令初下，群臣进谏，门庭若市；数月之后，时时而间进；期年之后，虽欲言，无可进者。

燕、赵、韩、魏闻之，皆朝于齐，此所谓战胜于朝廷。

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Zou Ji Prevailed upon the King of Qi to Welcome Remonstrance

Zou Ji, more than eight chi① in stature, was handsome and smart. One morning when he had put on his dress and headgear, he looked in the mirror and asked his wife, “who is more handsome, I or Mr. Xu in the north of the town?”

“You are very handsome,” she replied. “How can Xu compare with you?”

Xu was a good-looking man in the State of Qi. Zou, not convinced of his wife’s comments, asked his concubine, “Who is more handsome, I or Mr. Xu?”

“How can Xu be your equal?” she answered.

The next day a guest came to see him. In their talks Zou inquired, “Who is more handsome, I or Mr. Xu?”

“Xu is not so well-favored as you.” said the guest.

On the third day Mr. Xu came to visit him. Zou looked at him closely and admitted that he could not match him. Later he contemplated himself in the mirror, and knew that Xu was by far his superior. At night he lay in bed and thought aloud, “My wife told me that I was handsome, because she was partial to me. My concubine told me the same, because she feared me. My guest echoed the praise, because he wanted to ask me a favour.”

Then he went to the court and was granted an audience by the King. He said,

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\"I know for certain that I am not as personable as Mr. Xu. But my wife who was partial to me, my concubine who feared me and my guest who wanted to ask me a favour all alleged that I was the more handsome of the two. Since the State of Qi has a territory a thousand li② in circumference and possesses a hundred and twenty towns, your harem and eunuchs all flatter you, your courtiers all fear you, and people within the limits of the country all seek your favours. So I should say that Your Highness must be kept in the dark about the truth of the State.\"

“Well said,” remarked the King. Then he issued an edict: “Any one, be he a courtier, an official or a commoner, shall receive a higher reword, if he criticizes us to our face, a moderate reward if he remonstrates with us by letter, and a lower reward if he expresses in public places his dissent or casts reproaches upon us, provided that they come to our ear.”

As soon as the edict came out, the subjects vied in making remonstrance to the King, and the palace presented a scene of crowded marketplace. A few months later, this became rather occasional. With the lapse of only one year, those who wished to say something already found that nothing was left to them to add.

At this news the states of Yan, Zhao, Han, and Wei all paid homage to the State of Qi. This was what was called “victory won at court”.

From the Warring States Records

①“尺”in Chinese, the classical criterion of length;

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②“里”in Chinese, the classical criterion of length.

11. 韩愈·《马说》

世有伯乐，然后有千里马。千里马常有，而伯乐不常有。故虽有名马，祇辱于奴隶之手，骈死于槽枥之间，不以千里称也。

马之千里者，一食或尽粟一石。食马者，不知其能千里而食也。是马也，虽有千里之能，食不饱，力不足，才美不外见，且欲与常马等不可得，安求其能千里也？

策之不以其道，食之不能尽其材，鸣之而不能通其意，执策而临之，曰：“天下无马。”呜呼！其真无马耶？其真不知马也！

On Horses

Han Yu

Only after Bole (1) came into the world were there horses able to gallop one thousand li. Such horses are common, but a Bole is rare. So even fine steeds, if mishandled by slaves, will perish in their stables without being known as good horses.

A thousand-li horses may eat one bushel of grain at a meal, but if its groom does not know that this is what enables it to gallop a thousand li and fails to feed it enough, so that it lacks strength, it will not display its ability and natural gifts. Indeed, it may be no match for common horses; so how then can it gallop a

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thousand li?

If it is whipped and goaded on in the wrong way, too underfed to reveal its full worth, or if it neighs and the trainer treats it without understanding, then the rider may hold his whip over it exclaiming: “There are no good horses in the word!” But does this mean there are truly no good horses, or that he does not understand horses?

(1) Bole: a legendary figure in the seventh century B.C, Sun Yang or Bole was an authority on horses.

12. 彭端淑·《为学》

天下事有难易乎？为之，则难者亦易矣；不为，则易者亦难矣。人之为学有难易乎？学之，则难者亦易矣；不学，则易者亦难矣。

蜀之鄙有二僧，其一贫，其一富。贫者语于富者曰：“吾欲之南海，何如？”

富者曰：“子何恃而往？”

曰：“吾一瓶一钵足矣。”

富者曰：“吾数年来欲买舟而下，犹未能也。子何恃而往！”

越明年，贫者自南海还，以告富者。富者有惭色。

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西蜀之去南海，不知几千里也，僧富者不能至而贫者至焉。人之立志，顾不如蜀鄙之僧哉？

To Learn

Peng Duanshu

There is nothing difficult for us to do in the world. If we do it, the difficult thing will be easy; if we don’t do, the easy thing will be difficult. There is nothing difficult for us to learn. If we learn it, the difficult thing will be easy; if we don’t, the easy thing will be difficult.

There lived two monks in the western frontier of Sichuan, one poor and the other rich. One day the poor monk said to the rich one.

“I want to go to Nanhai, what do you think?”

“On what do you depend for going there?” asked the rich monk.

“A bottle and a basin will suffice me,” answered the other.

“Well, I have been meaning to go there by boat for many years, but failed. How could you go without any support!”

After one year the poor monk returned from Nanhai, and told his story to the rich one, who was ashamed to hear it.

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It is so many thousand miles from the western frontier of Sichuan to Nanhai. The rich monk failed to go, but the poor one went. Couldn’t we make up our minds to do something as the poor monk of the western frontier of Sichuan did?

13. 刘安·《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。

The Old Man at the Fort from Huainantse

Liu An

There was an old man at a frontier fort in the north who understood Taoism. One day he lost his horse, which wandered into the land of the Hu tribesmen. His neighbors came to condole with him, and the man said, “How do you know that this is bad luck?”

After a few months, the horse returned with some fine horses of the Hu breed, and the people congratulated him. The old man said, “How do you know that this is good luck?”

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He then became very prosperous with so many horses. The son one day broke his legs riding, and all the people came to condole with him again. The old man said, “How do you know that this is bad luck?”

One day the Hu tribesmen invaded the frontier fort. All the young men fought 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.

14. 庄子·《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，膝之所踦，砉然響然，奏刀騞然。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，导大窾，因其固然。技经肯綮之未尝，而况大軱乎！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，而刀刃若新发于硎。彼节者有间，而

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刀刃者无厚；以无厚入有间，恢恢乎其于游刃必有余地矣。是以十九年而刀刃若新发于硎。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，謋然已解，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 Life

Zhuang Zi

There is a limit to our life, but to knowledge there is no limit. To pursue what is unlimited with what is limited is an exhausting undertaking. If we, 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 punishment. Following the middle course is the way of preserving the body, maintain one’s nature, preserving health and completing one’s natural span of life.

A cook was cutting up an ox for Wen Hui. Wherever his hand touched, his shoulder leaned, his foot tread and his knee thrust, there was the sound of ripping and the sound of slicing, which kept time with the rhythm of the dance of Mulberry Grove and were as melodious as the music of Jingshou.

“Ah! Very good!” Wen Hui said, “How did you achieve such perfection in your skill?”

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The cook put down his knife and replied, “What I love is the Tao, which is more advanced than skills. When I first began to cup up an ox, I saw nothing but the whole ox. Three years later, I saw no more the whole ox. Now I deal with the ox in my mind instead of my eyes. The senses stop functioning, but the mind is activated. Following the ox’s natural veins, my knife slips through openings between its muscles and slides through crevices in the joints. I take advantage of what is already there. The knife has never hesitated at the juncture of blood vessels, not to mention the big bones. A good cook changes his knife every year because he uses his knife to cut. An ordinary cook changes his knife every month because he uses his knife to hack. My knife has been in use for nineteen years and has cup up several thousand oxen, and yet its edge is still sharp as if it were newly whetted. There are crevices in the joints, but the blade of the knife ahs no thickness. There is certainly plenty of room for the blade of a knife without thickness to enter the joints where there are crevices. This is why the blade of the knife that has been in use for nineteen years is still sharp as if it were newly whetted. Nevertheless, when I come to a complicated joint and see that there will be difficulty, I proceed cautiously, fixing my eyes on it, moving slowly and cutting gently until the part is quickly separated and drops like a clod of earth to the ground. Then standing with the knife in my hand, I look all around with triumphant satisfaction. I then clean the knife and put it away.”

Wen Hui said, “Very good! From the cook’s words I have learned the way of nurturing life.”

15. 《苛政猛于虎》

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孔子过泰山侧，有妇人哭于墓者而哀。夫子式而听之，使子路问之，曰：“子之哭也，壹似重有忧者？”而曰：“然。昔者，吾舅死于虎，吾夫又死焉，今吾子又死焉。”夫子问：“何为不去也？”曰：“无苛政。”夫子曰：“小子识之，苛政猛于虎也。”

The Tyrant and the Tiger

Confucius once passed by the foot of the Tai Mountain. There he saw a woman crying her heart out beside a newly finished grave.

The Master stopped and listened. Then he sent Tselu over to inquire of the mourner, saying, “Your cry as if you are in great sorrow.”

“True!” the woman answered. “First my father-in-law was killed by the tiger; then my husband was killed by the tiger; and now my son – he also died at the mouth of the tiger.”

“Why, then,” the Master asked, “didn’t you leave the place and go somewhere else?”

“But there is no tyrant here!” was the woman’s reply.

Confucius turned to Tselu and said:”Mark it, my lad! A tyrant is worse than a tiger.”

16. 司马迁·《孔子世家赞》

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太史公曰：『“诗有之：“高山仰止，景行行止。”虽不能至，然心乡往之。

余读孔氏书，想见其为人。适鲁，观仲尼庙堂，车服礼器，诸生以时习礼其家，余低回留之，不能去云。

“天下君王，至于贤人，众矣！当时则荣，没则己焉！孔子布衣，传十余世，学者宗之。自天子王侯，中国言六艺者，折中于夫子，可谓至圣矣！” 』

A Eulogy Upon Confucius

Szu-Ma Chen

The odes have it thus: —“We may gaze up to the mountain’s brow; we may travel along the greater road;” signifying that although we cannot hope to reach the goal, still we may push on thitherward in spirit.

While reading the works of Confucius, I have always fancied I could see the man as he was in life; and when I went to Shantung I actually beheld his carriage, his robes, and the material parts of his ceremonial usages. There were his descendants practicing the old rites in their ancestral home; —and I lingered on, unable to tear myself away.

Many are the princes and prophets that the world has seen in its time; glorious in life, forgotten in death. But Confucius, though only a humble member of the cotton-clothed masses, remains among us after many generations. He is the

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model for such as would be wise. By all, from the Son of Heaven down to the meanest student, the supremacy of his principles is fully and freely admitted. He may indeed be pronounced the divinest of men.

17. 周敦颐·《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。

Love of Water-lily

Lovers of flowering plants and shrubs we have had by scores, but Tao Qian alone devoted himself to the chrysanthemum. Since the opening days of the Tang dynasty, it has been fashionable to admire the peony; but my favourite is the water-lily. How stainless it rises from its slimy bed! How modestly it reposes on the clear pool — an emblem of purity and truth! Symmetrically perfect, its subtle perfume is wafted far and wide, while there it rests in spotless state, something to be regarded reverently from a 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 Lady Virtue sans pareille.

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Alas! few have loved the chrysanthemum since Tao Qian, and none love the water-lily like myself, whereas the peony is a general favourite with all mankind.

18. 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？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。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。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。孔子师郯子、苌弘、师襄、老聃。郯子之徒，其贤不及孔子。孔子曰“三人行，则必有我师。”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。

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On the Teacher

Han Yu

In ancient times those who wanted to learn would seek out a teacher, one who could propagate the doctrine (1), impart professional knowledge, and resolve doubts. Since no one is born omniscient, who can claim to have no doubts? If one has doubts and is not willing to learn from a teacher, his doubts will never be resolved. Anyone who was born before me and learned the doctrine before me is my teacher. Anyone who was born after me and learned the doctrine before me is also my teacher. Since what I desire to learn is the doctrine, why should I care whether he was born before or after me? Therefore, it does not matter whether a person is high or low in position, young or old in age. Where there is the doctrine, there is my teacher.

Alas! The tradition of learning from the teacher has long been neglected. Thus it is difficult to find a person without any doubts at all. Ancient sages, who far surpassed us, even learned from their teachers. People today, who are far inferior to them, regard learning from the teacher as a disgrace. Thus, wise men become more wise and unlearned men become more foolish. This explains what makes a wise man and what makes a foolish man. It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to learn from the teacher himself, thinking it a disgrace to do so. The teacher of his son teaches the child only reading and punctuation, which is not propagating the doctrine or resolving doubts as the aforementioned. I don’t think it wise to learn from the teacher

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when one doesn’t know how to punctuate, but not when one has doubts unresolved, for that I find to be the folly of learning in small matters, but neglecting the big ones. Even medicine men, musicians and handicraftsmen do not think it disgraceful to learn from each other. When one of the literati calls another man his “teacher” and himself his “student” people will get together and invariably laugh at him. If you ask them why they are laughing, they will say that since he is almost of the same age and as erudite as another man, it would be degrading for him to call the other man “teacher” if the other man’s social rank is lower than his; and it would be flattering if the other man’s social rank is higher. Alas! It is clear that the tradition of learning from the teacher can no longer be restored. Medicine men, musicians and handicraftsmen are despised by the gentlemen. How strange it is that gentlemen are less wise than these people!

The ancient sages did not limit themselves to particular teachers. Confucius had learned from people like Tanzi (2), Changhong (3), Shixiang (4), and Laodan (5), who were not as virtuous and talented as Confucius. Confucius said “If three men are walking together, one of them is bound to be good enough to be my teacher.” A student is not necessarily inferior to his teacher, nor does a teacher necessarily be more virtuous and talented than his student. The real fact is that one might have learned the doctrine earlier than the other, or might be a master in his own special field.

Pan, the son of Li’s family, who is only seventeen years old, loves to study Chinese classics of the Qin and Han dynasties, and masters the six classics (6) and their annotations. He does not follow conventions and is willing to learn from me. I

appreciate his ability to act in accordance with the old tradition of learning. Therefore I dedicate this piece to him.

(1)The “doctrine” refers chiefly to Confucius’ teachings.

(2)Tanzi was the king of the State of Tan during the Spring and Autumn Period. Confucius learned from him about the titles of officials.

(3)Changhong was an official during the reign of Emperor Jing of the Zhou Dynasty. Confucius learned from him about music.

(4)Shixiang was an official of music in the State of Lu. Confucius learned from him how to play qin.

(5)Laodan was another name for Laotse. Confucius learned from him about the rites.

(6)The six classics are six classical works of Confucian teachings.

19. 诸葛亮·《前出师表》

臣亮言：先帝创业未半，而中道崩殂。今天下三分，益州疲敝，此诚危急存亡之秋也。然侍卫之臣不懈于内；忠志之士忘身于外者，盖追先帝之殊遇，欲报之于陛下也。诚宜开张圣听，以光先帝遗德，恢弘志士之气；不宜妄自菲薄，引喻失义，以塞忠谏之路也。

宫中府中，俱为一体；陟罚臧否，不宜异同：若有作奸犯科及为忠善者，宜付有司论

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其刑赏，以昭陛下平明之治；不宜偏私，使内外异法也。侍中、侍郎郭攸之、费依、董允等，此皆良实，志虑忠纯，是以先帝简拔以遗陛下。愚以为宫中之事，事无大小，悉以咨之，然后施行，必能裨补阙漏，有所广益。将军向宠，性行淑均，晓畅军事，试用于昔日，先帝称之曰“能”，是以众议举宠为督。愚以为营中之事，事无大小，悉以咨之，必能使行阵和睦，优劣得所也。亲贤臣，远小人，此先汉所以兴隆也；亲小人，远贤臣，此后汉所以倾颓也。先帝在时，每与臣论此事，未尝不叹息痛恨于桓、灵也！侍中、尚书、长史、参军，此悉贞亮死节之臣，愿陛下亲之信之，则汉室之隆，可计日而待也。

臣本布衣，躬耕于南阳，苟全性命于乱世，不求闻达于诸侯。先帝不以臣卑鄙，猥自枉屈，三顾臣于草庐之中，谘臣以当世之事，由是感激，遂许先帝以驱驰。后值倾覆，受任于败军之际，奉命于危难之间，尔来二十有一年矣。先帝知臣谨慎，故临崩寄臣以大事也。受命以来，夙夜忧叹，恐付托不效，以伤先帝之明。故五月渡泸，深入不毛。今南方已定，甲兵已足，当奖帅三军，北定中原，庶竭驽钝，攘除奸凶，兴复汉室，还于旧都。此臣所以报先帝而忠陛下之职分也。至于斟酌损益，进尽忠言，则攸之、祎、允等之任也。愿陛下托臣以讨贼兴复之效，不效，则治臣之罪，以告先帝之灵；若无兴德之言，则责攸之、祎、允等之咎，以彰其慢。陛下亦宜自谋，以咨诹善道，察纳雅言，深追先帝遗诏。臣不胜受恩感激！

今当远离，临表涕泣，不知所云。

Memorial to the Emperor Before the Northern Expedition

Zhuge Liang

I, your humble subject Zhuge Liang, have this to say: The late Emperor had by

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far not yet attained his objective of restoring the Han Dynasty before he deceased halfway in his career. Now the country is divided into three camps, and Yizhou has exhausted it resources. It is indeed a critical moment when survival is at stake. However, the royal guards keep vigilant at court while the loyal soldiers with high aim fight selflessly on the battlefield, because they bear in mind the late Emperor’s special grace, wishing to repay it to Your Majesty. It would be most judicious that you give more open-minded hearing to your counselors, so as to aggrandize his legacy of noble virtues and heighten the armymen’s morale. In the meantime, it would be inadvisable to strain your modesty or make inapt remarks, thus blocking faithful remonstrances.

The court and the chancellery are one entity. No difference should be made between them in respect of promoting and commending the good or punishing and criticizing the evil. Those who are guilty of misconduct or creditable for devotion and noble character should be referred to the authorities to be penalized or awarded on their merits, so as to manifest Your Majesty’s justice and perspicacity. It would be inappropriate to show partiality and make distinction between regulations inside and outside the court.

Ministers such as Guo Youzhi, Fei Yi and Dong Yun, having integrity and probity as well as faith in our cause and purity of mind, were selected by the late Emperor to be used by Your Majesty. I think that they should be consulted on all court affairs, be they great or small, before they are put into execution. This will certainly be conducive to making up for loopholes and defects in our work and to effecting greater successes. General Xiang Chong, a man of good nature, well

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versed in tactics, formerly used on probation and considered by the late Emperor as capable, has been recommended by all to be the Military Superintendent. In my humble opinion, he should be consulted on all matters concerning the army, be they great or small. This will surely contribute to the harmony in the army and to putting both the superior and the indifferent people in their proper places.

To be close to virtuous courtiers and alien to knavish ones was what made the Earlier Han Dynasty strong and prosperous, while to be close to knavish courtiers and alien to virtuous ones was what made the Latter Han Dynasty collapse. When the late Emperor was still alive, he did not fail to sign with regret and bear a bitter grudge against Emperors Huan and Ling every time he discussed this history with me. Ministers such as Chen Zhen, Zhang Yi and Jiang Wan are all constant and loyal subjects. It is hoped that Your Majesty will hold them dear and trust them. In that case, the revival of the Han Dynasty can be expected in the nearest future.

I was originally a commoner, tilling my land in Nanyang, trying merely to survive in the troublous times, not seeking to be known to the nobility. The late Emperor, disregarding my humble birth and low position, condescended to pay me three visits in my thatched cottage, consulting me on contemporary issues. I was therefore very grateful to him and promised him my whole-hearted service. Later our army suffered a disastrous defeat, I was appointed as envoy to Wu at the time of the debacle, and was installed in office at a moment of great peril and tribulation. Since then twenty one years have elapsed. Knowing my prudence, the late Emperor entrusted me with that task of great consequence upon his demise. Being thus committed, I have often worried at night, fearing lest I should fail to live

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up to the trust, reflecting discredit upon His Majesty’s sagacity. Consequently, I led the troops to cross the River Lu in the fifth month, penetrating into the depth of the barren land. Now that the southern territory is stabilized and armaments are sufficient, it is high time to reward the army, so as to march north and recover the central part of the country. I wish that I might exhaust my mediocre ability in extirpating the treacherous malefactors and restoring the Han Dynasty with a triumphant re-entry into the lost capital. This is what I should do to repay the kindness of the late Emperor and to perform my duty to Your Majesty. As for handling matters with discretion and weighing advantages and disadvantages as well as making faithful remonstrances, they are the concern of Guo, Fei and Dong. I beg Your Majesty to enjoin upon me the success of the expedition and the revival of the Han Dynasty. Should I fail, then call me to task and have me duly punished, so as to solace the soul of the late Emperor. In the absence of outspoken suggestions regarding the advancement of virtues and morality, Guo, Fei and Dong are to be corrected and to have their fault of remissness made known to everybody.

It would be wise that Your Majesty also give more consideration to State affairs, soliciting the good opinions on conducting the government and accepting with discernment other people’s views, so as to realize the late Emperor’s wish as expressed in his testament. I shall be most grateful to you for your kindness. Upon my departure to a remote region, I cannot help shedding tears while writing this memorial, not quite clear myself on what I have herein related.

20. 魏学洢·《核舟记》

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明有奇巧人曰王叔远，能以径寸之木，为宫室、器皿、人物，以至鸟兽、木石，罔不因势象形，各具情态。尝贻余核舟一，盖大苏泛赤壁云。

舟首尾长约八分有奇，高可二黍许。中轩敞者为舱，箬篷覆之。旁开小窗，左右各四，共八扇。启窗而观，雕栏相望焉。闭之，则右刻“山高月小，水落石出”，左刻“清风徐来，水波不兴”，石青糁之。

船头坐三人，中峨冠而多髯者为东坡，佛印居右，鲁直居左。苏、黄共阅一手卷。东坡右手执卷端，左手抚鲁直背。鲁直左手执卷末，右手指卷，如有所语。东坡现右足，鲁直现左足，各微侧，其两膝相比者，各隐卷底衣褶中。佛印绝类弥勒，袒胸露乳，矫首昂视，神情与苏黄不属。卧右膝，诎右臂支船，而竖其左膝，左臂挂念珠倚之，珠可历历数也。

舟尾横卧一楫。楫左右舟子各一人。居右者椎髻仰面，左手倚一衡木，右手攀右趾，若啸呼状。居左者右手执蒲葵扇，左手抚炉，炉上有壶，其人视端容寂，若听茶声然。

其船背稍夷，则题名其上，文曰：“天启壬戌秋日，虞山王毅叔远甫刻”，细若蚊足，钩画了了，其色墨。又用篆章一文曰“初平山人”，其色丹。

通计一舟，为人五；为窗八；为箬篷，为楫，为炉，为壶，为手卷，为念珠各一；对联、题名并篆文，为字共三十有四。而计其长曾不盈寸。盖简桃核修狭者为之。

魏子详瞩既毕，诧曰：嘻，技亦灵怪矣哉！《庄》《列》所载，称惊鬼犹神者良多，然谁有游削于不寸之质，而须麋了然者。假有人焉，举我言以复于我，亦必疑其诳，乃今亲睹之。繇斯以观，棘刺之端，未必不可为母猴也。嘻，技亦灵怪矣哉！

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The Peach-Stone Boat

Wei Xueyi

Our dynasty has a master craftsman named Wang Shuyuan, who can carve a piece of wood one inch across into palaces, utensils and human figures as well as birds, beasts, trees and rocks, each done real to life with distinctive features. He once gave me a peach-stone boat, which represents Su Shi sailing past the Red Cliff.

The boat from stern to stern measures a fraction more than four-fifths of an inch and is roughly the height of two grains of rice. In the centre, high and roomy, is a cabin shingled with bamboo which has four small windows on either side—eight in all. In the windows that are open you can see the carved railings on the other side; in the closed ones, two inscriptions in blue. That on the right reads, “High hills dwarf the moon, low water reveals the rocks” that on the left, “The breeze is fresh and gentle, but the water remains unruffled.”

In the bow sit three men: in the middle, Su Shi, heavily bearded and wearing a tall hat, with Foyin on his right and Huang Tingjian on his left (1). Su and Huang are studying a scroll. Su holds one end in his right hand, patting Huang’s back with his left, while Huang holds the other end in his left hand and is pointing at it with his right as if making some comment. We can see Su’s right leg and Huang’s left, both stretched slightly outwards, though their knees which hare touching are hidden by the folds of their clothes underneath the scroll. Foyin looks the image of

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Buddha, the nipples showing on his bare chest and his head raised to gaze forward, his whole attitude contrasting with that of the other two. He is reclining on his right leg, propped up against the boat on his right elbow, his left knee sticking up. From his left arm hangs string of beads, each single bead so distinct that you can count them.

In the stern of the boat lies an oar, flanked by two boatmen. The one on the right, his hair knotted on the crown of his head, is looking up with his left hand on the rudder while with his right he nurses his right foot; and he seems to be hailing someone. The one on the left has a palm-leaf fan in his right and with his left is feeling the pot on the stove, watching it with quiet intentness as if waiting for the tea to boil.

The back of the boat is fairly flat and bears this inscription: “Carved in the autumn of the second year of the Tianqi Period by Wang Yi, formally Shuyuan, of Yushan.” These words, written in black ink, are as fine as the legs of mosquitoes but each stroke and dot is clear-cut. There is also a vermilion seal with the signature, “The Hermit Chuping.”

All told, here is one boat with five figures, eight windows and one bamboo roof, oar, stove, pot, scroll and string of beads, as well as a couplet, inscription and seal comprising thirty-four characters between them. Yet the whole measures less than one inch. The peach stone from which it is carved is slightly more elongated than ordinary ones.

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After a careful study of this boat I exclaimed in astonishment, “Why, the craftsmanship is simply miraculous! There are many anecdotes in Zhuang Zi and

Lie Zi of well-nigh supernatural feats, but who ever saw a carving less than an inch

in size, with each single hair distinct? If someone described this to me I should suspect him of lying, but I have seen it now with my own eyes. Judging by this, it may be possible to carve a female monkey on the tip of a thorn (2). Ah, the craftsmanship is simply miraculous!”

(1)The monk Foyin and the poet Huang Tingjian were Sushi’s good friends.

(2)This story is from Han Fei Zi, another early philosophical work.

（杨宪益、戴乃迭 译）

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