每日一诗中英译文（锦集6篇）由网友“箱箱猫”投稿提供，以下是小编整理过的每日一诗中英译文，欢迎阅读分享，希望对大家有帮助。
篇1：每日一诗中英译文
每日一诗中英译文
每日一诗：常建：题破山寺后禅院
A Buddhist Retreat Behind Broken-Mountain Temple
清晨入古寺In the early morning, near the old temple,
初日照高林Where early sunlight enlightens the tree-tops,
曲径通幽处My path has wound(wrapped), through a sheltered hollow
禅房花木深Of boughs and flowers, to a Buddhist retreat.
山光悦鸟性Here birds are alive with mountain-light,
潭影空人心And the mind of man touches peace in a pool,
万籁此俱寂And a thousand sounds are all quieted
惟馀钟磬音By the breathing of a temple-bell.
每日一诗：岑参 逢入京使
On Meeting A Messenger to The Capital
故园东望路漫漫It's a long way home, a long way east.
双袖龙钟泪不干I am old and my sleeve is wet with tears.
马上相逢无纸笔Meeting on horseback，no means of writing.
凭君传语报平安Tell them three words: “He is safe.”
每日一诗：杜牧 寄扬州韩绰判官
A Message to Han Cho the Yangzhou Magistrate
青山隐隐水迢迢There are faint green mountains and far green waters,
秋尽江南草未凋And grasses in this river region not yet faded by autumn;
二十四桥明月夜And clear in the moon on the Twenty-Four Bridges,
玉人何处教吹箫Girls white as jade are teaching flute-music.
每日一诗：杜牧 泊秦淮
A Mooring on the Qin Huai River
烟笼寒水月笼沙Mist veils the cold stream, and moonlight the sand,
夜泊秦淮近酒家As I moor in the shadow of a river-tavern,
商女不知亡国恨Where girls, with no thought of a perished kingdom,
隔江犹唱《后庭花》Gaily echo A Song of Courtyard Flowers.
每日一诗：李白 金陵酒肆留别
金陵酒肆留别Parting At A Wine-Shop In NanJing
风吹柳花满店香A wind, blowing willow-cotton, sweetens the shop,
吴姬压酒唤客尝And a Wu girl, pouring wine, urges me to share it
金陵子弟来相送With my comrades from NanJing to see me off;
欲行不行各尽觞And as each of them drains his cup, I hesitantly say to them in parting,
请君试问东流水Oh, go and try to ask the water running to the east
别意与之谁短长If it can travel farther than a friend's departure!
每日一诗：王维 洛阳女儿行
洛阳女儿对门居There's a girl from Loyang in the door across the street,
才可容颜十五馀She looks fifteen, she may be a little older.
良人玉勒乘骢马...While her master rides his rapid horse with jade bit an bridle,
侍女金盘脍鲤鱼Her handmaid brings her cod-fish in a golden plate.
画阁朱楼尽相望On her painted pavilions, facing red towers,
红桃绿柳垂檐向Cornices are pink and green with peach-bloom and with willow,
罗帷送上七香车Canopies of silk awn her seven-scented chair,
宝扇迎归九华帐And rare fans shade her, home to her nine-flowered curtains.
狂夫富贵在青春Her lord, with rank and wealth and in the bud of life,
意气骄奢剧季伦Exceeds in munificence the richest men of old.
自怜碧玉亲教舞He favours this girl of lowly birth, he has her taught to dance;
不惜珊瑚持与人And he gives away his coral-trees to almost anyone.
春窗曙灭九微火The wind of dawn just stirs when his nine soft lights go out,
九微片片飞花琐Those nine soft lights like petals in a flying chain of flowers.
戏罢曾无理曲时Between dances she has barely time for singing over the songs;
妆成只是薰香坐No sooner is she dressed again than incense burns before her.
城中相识尽繁华Those she knows in town are only the rich and the lavish,
日夜经过赵李家And day and night she is visiting the hosts of the gayest mansions.
谁怜越女颜如玉...Who notices the girl from Yue with a face of white jade,
贫贱江头自浣纱Humble, poor, alone, by the river, washing silk?
篇2：《关雎》一诗英译文的经验功能
《关雎》是《诗经》的开卷之作。“诗三百”，为何要选这首诗作为它的开卷之作呢?
一 引言
古诗是我国文学宝库中的精华,国内外许多翻译名家将我国古代诗篇译成英文,但就中国古诗的翻译标准而言,仍然是见仁见智。
翻译家许渊冲指出,翻译唐诗要尽可能传达原诗的“意美”、“音美”和“形美”,而“三美”中最重要的是“意美”,其次是“音美”,再次是“形美”。
黄俊雄则对上述标准提出质疑,同时提出了另一种衡量的标准,即“体、神、表”的检验模式。
黄国文提出了“形式对等”的方法。
以上标准谁是谁非,仍是翻译界争论的问题。本文运用功能语言学创始人Halliday功能语言学理论中的经验纯理功能,对《关雎》一诗进行分析,希望从另外一个角度看待翻译中的一些问题,探讨功能语法理论对古诗翻译的指导作用。
二 经验功能简介
功能语法代表人Halliday认为语言有三大功能:A、概念功能(把现实世界或想象世界的事情说出来,对某些人物、动作、事件、状态有所陈述)。B、人际功能(表现、建立或维持人际关系)。C、成文功能(用语言来组织信息)。经验纯理功能是功能语法中一个非常重要的组成部分,经验功能是由多个语义系统组成,其中最重要的是及物性系统。它的作用是把人们对现实世界和内心世界的经验用若干个过程表达出来,并指明过程所涉及的参与者和环境成分。
按照Halliday的观点,人们思想中要反映的客观世界可分为六个过程,而过程的发生涉及到参与者角色和环境成分。及物性系统中的六个过程是:物质过程、心理过程、关系过程、行为过程、言语过程和存在过程。
篇3：《关雎》一诗英译文的经验功能
我们可以通过许渊冲、辜正坤、宾纳和威利(以下简称许译、辜译、宾译和威译)等人的《关雎》一诗的译文来加以分析。
1、“关关雎鸠,在河之洲”译文过程分析
以下是“关关雎鸠,在河之洲”的四种英译文。
许译(By riverside are cooing, A pair of turtledoves;):此句为行为过程,由are cooing体现,行为者(参与者)由a pair of turtledoves体现,环境成分由by riverside体现。
辜译(Hark! The ospreys merrily call, On the islet off the river shore):此句为行为过程,用call体现过程,用the ospreys体现行为者,环境成分由两部分组成,一个是方式,用merrily体现,另一个是地点用on the islet off the river shore表示。
威译(“fair, fair”,cry the ospreys, On the island in the river.):此句也是行为过程,作者用cry表示行为过程,用the ospreys表示行为者,环境成分由on the island in the river体现。
宾译(On the river-island―The ospreys are echoing us;):与上面三种译文不同,此句用物质过程,过程形式由are echoing体现,动作者由the ospreys体现,目标用us表示,用on the river-island来表示环境成分。
(1)过程类型与参与者
从过程类型看,四种译文中有三种(辜正坤、许渊冲和威利)采用与原文过程类型相同的过程,即行为过程,一种采用物质过程(宾纳)。与原诗比较,我觉得行为过程符合原诗的意义。
四种译文的过程体现形式各异,有coo(许译),call(辜译),cry(威译)和echo(宾译)。coo是象声词,表示“鸽子、鸟等‘咕咕’地叫”;call和cry均可表“鸟、兽和动物等的鸣叫、吼叫”;echo指“(地方)发回声”、“(指声音)被传回”。根据原诗的意义我们觉得许渊冲使用的象声词coo比call、cry和echo更能恰当地表达原诗的意义,让人感到“鸟儿戏水”的生动场面。
与其他三人所采用过程类型不同,宾纳采用的是物质过程,所以涉及到的参与者有两个,一个是动作者用the ospreys体现,另一个是目标,用us体现。实际上,原文中并没有“我们”这一参与者,显然这是译者根据自己的理解与想象添加的,这一点与原文不符。另外,该译文用echo体现过程,也让人难以理解其意,如果我们将这一句回译过来,则成为“雎鸠的鸣叫声在河之洲向我们回荡”,意思与原文相去甚远。
四种译文过程的参与者都是“雎鸠”,体现形式有两种,即许渊冲用a pair of turtledoves表示,辜正坤、威利和宾纳都用the ospreys表示。从字面看turtledove意思为“斑鸠”,osprey意思为“鸬鹚”。对于雎鸠,《辞源》这样解释:“雎鸠:水鸟名。俗称鱼鹰。”《尔雅・释鸟》:“雎鸠,王鸠。”相传雌雄有定偶。并引用晋朝郭璞的观点:“雎鸠:雕类,今江东呼之为鹗,好在江渚山边食鱼。”《辞海》对雎鸠的解释与《辞源》基本相同,即认为雎鸠是水鸟名,俗称鱼鹰。《辞源》对鸬鹚所下的定义为:“鸬鹚:亦称‘水老鸭’、‘鱼鹰’。栖息河川、湖沼和海滨,善潜水,捕食鱼类。”
由此可见,“雎鸠=鱼鹰=鸬鹚”,也就是说,雎鸠就是鸬鹚。我们再看《辞源》对斑鸠所下的定义:“斑鸠,鸠鸽类,栖于平原和山地的树林间。食浆果及种子等。”据此,我认为诗中的雎鸠应该是生活在水边的水鸟,即“鸬鹚”,而不是生活在山林中的“斑鸠”。
许多人认为该诗是一首爱情诗,描写一个男子爱上一个采荇菜的姑娘,追求她,想和她结婚。其中暗含男女之间互相爱慕、情深意切的真实爱情。因为中国传统对“爱”含蓄表达的文化特征,男女之间的爱慕之情是通过一对水鸟、花草等来表示情谊真挚之意。根此我们认为用ospreys表示雎鸠,符合这首诗的意义,与这首诗的爱情主题很协调。
(2)环境成分
在原诗中,“在河之洲”是环境成分,四种译文也全译成环境成分,但表现形式各不相同:by riverside(许译),on the islet off the river shore(辜译),on the island in the river(威译)和on the river-island(宾译)。原文中的“洲”指“水中的陆地”或“水中凸出水面的部分陆地”。“在河之洲”表示“河流中的陆地”,也可叫“岛”。所以我们认为许渊冲采用的“by riverside(在河边),背离了原文的意思。另外三种译文在形式上大致相同,其主要不同在于对“洲”一词的翻译上。辜正坤用island(岛屿)”,威利和宾纳都用islet(小岛),根据原文意义威利和宾纳的译文比较恰当。
2、“窈窕淑女,君子好逑”的译文过程分析
以下是《关雎》一诗的后两行“窈窕淑女,君子好逑”的.四种译文。
许译(A good young man is wooing, A fair maiden he loves.):此句是物质过程,由is wooing体现,a good young man是动作者,a fair maiden是目标。与原文对比,可以看出,原作是关系过程,译作是物质过程,原作中“窈窕淑女”是“修饰语+中心词”(modifier+head)构成的名词词组,译作用“中心词+修饰语”结构,形式大致相同,但意义不同。
另外,原作中该词组是载体,译者作则成了“目标”。原作中“君子好逑”是一个由“修饰语+中心词”构成的名词词组,即“君子好”是修饰语,“逑”是中心词,一起构成属性,表示一种状态,译作中没有属性,“君子”一词成了动作者;原作是静态意义,译作变成了动态意义。如果将这一句回译就成为“一个好青年正在追求他喜爱的好姑娘”,不论是形式还是意义均与原文有很大的差异。
辜译(The girl is lovely and slenderly tall,Whom the gentleman would adore.):虽然该译文采用了与原文相同的关系过程,但其载体与属性的表达方式背离原文。该句的载体用the girl体现(whom the gentleman would adore是一个嵌入句,作the girl的后置定语),属性采用lovely and slenderly tall体现。实际上该句运用意译法,不拘泥于原诗的对应形式,不照顾句、词的长短和次序,把原文中内隐的成分变成文字,表现了“窈窕淑女”和“君子好逑”的完整意义。美中不足的是“君子”被翻译成“the gentleman”,有点不妥。根据许渊冲的观点,“淑女”和“君子”不应该是贵族,贵族是不会亲自到河边来采集荇菜的,所以应该是平民男女,我们同意他的这一观点。那么用the gentleman表示“君子”不太合适。
宾译(Where is the pure-hearted girl, To be our princess?):该译文也用关系过程,用is体现。但该句与原文句法完全不同,原文是陈述句,译文是特殊疑问句,原文的载体是一个“修饰语+中心词”的名词词组,而译文用“修饰语+中心词+后置修饰语”的形式体现,增大了原文的信息量,与原文不符。另外,该句中的属性用表示环境成份的where体现,所以该句回译过来则成为“作我们公主的好姑娘在哪里?”其意义完全背离了原文。
威译(Lovely is this noble lady, Fit bride for our lord.):该译文也是关系过程,但句法结构颠倒,用一个全部倒装句表示。参与者用this noble lady表示,fit bride for our lord 是lady的同位语。属性用lovely 表示。如前所述,lord一词无法表达原文中“君子”一词的意义。
综上所述,后两行诗的四种译文,有三种采用了与原文相同的过程类型(辜译、威译和宾译),一种采用了物质过程(许译)。对于载体“窈窕淑女”的翻译,除宾纳一人的译文形式基本与原文相同之外,其他三人均采用了意译方法。关于属性“君子好逑”的译文,从形式和意义两个方面而言,威利的译文比较符合原文意义。
中心词“女”的译文有三种体现形式,许渊冲用maiden体现,辜正坤和宾纳用girl体现,威利用lady体现,这三种形式各有特色。“君子”一词的表达方式也不尽相同,许渊冲用a young man,辜正坤用the gentleman,威利用lord,宾纳的译文中没有出现表示“君子”一词的对应英译文,与原文对照,许渊冲所采用的young man更符合原文意义。对于“逑”一词的体现形式也不相同,宾纳用“princess”体现,威利用bride体现,许渊冲和辜正坤的译文中没有出现 “逑”的译文,应该说威利采用的bride比较贴切地表达华夏民族中“逑”这一名词的内涵和外延意义。
四 结语
本文以功能语言学中的经验纯理功能为理论依据,对《关雎》一诗的英译文作了初步的分析,目的是想用功能语言学的理论框架来分析诗歌及其英译文,使我们能从另一个角度研究古诗翻译的方法,也是从功能语言学的角度分析和欣赏文学作品的一种尝试,不妥之处,敬请大家批评指正。
篇4：《红楼梦》判词英译文
《红楼梦》判词英译文
判词，又称金陵判词，共十四首，暗含了《红楼梦》中十五位重要女性角色的命运，具有统领故事情节发展的作用。本文将继续对杨宪益译本和霍克斯译本《红楼梦》中的判词进行对比赏析。
例1、子系山中狼，得志便猖狂。
金闺花柳质，一载赴黄粱。（迎春判词）
杨译： For husband she will have a mountain wolf,
his object gained he ruthlessly berates her;
Fair bloom, sweet willow in a golden bower,
Too soon a rude awakening awaits her.
霍译： Paired with a brute like the wolf in the old fable,
Who on his savior turned when he was able,
To cruelty not used, your gentle heart
Shall in a twelve month only break apart.
解析：1）首句“中山狼”出自明代《东田传》中“东郭先生和中山狼的故事”，“中山狼”代指忘恩负义之人。而“子系中山狼”中“子系”二字合成“孙”的繁体字，指的是迎春的丈夫孙绍祖。当初孙家希望借一门亲事攀上贾家，但到迎春嫁给孙绍祖之时，贾家已今非昔比，孙绍祖对迎春恶言相向，百般蹂躏。两位译者都完整道出了判词第一句的深层含义以及代指对象。
2）“金闺花柳质”一句，比喻迎春体质较弱，禁不起摧残。两位译者采用不同的.翻译方法。杨译为“Fair bloom, sweet willow in a golden bower”，运用暗喻，将迎春塑造成养在金贵处的娇弱花柳，表明迎春养在深闺，经受不起风雨摧残。而霍译为“To cruelty not used, your gentle heart......”,直接表明还未怎么受摧残，便要香消玉损。且霍克斯把“花柳质”译为“gentle heart“可能更侧重于展现迎春脆弱的内心，注定其短暂的一生必定是个悲剧。
3）最后一句“赴黄粱”，出自元代马致远《黄粱梦》，是死亡的委婉语，人们也常用“黄粱美梦”比喻人生虚幻短暂。霍译为“heart……break apart”并不能很好展现其深层“死亡”的含义，杨译“a rude awakening”虽含有“梦醒”之意，但也无关死亡。
例2、富贵又如何，襁褓之间父母违。
展演吊斜晖，湘江水逝楚云飞。（史湘云判词）
杨译： Nought avail her rank and riches,
While yet in swaddling clothes and orphan lone;
In a flash she mourns the setting sun,
The river Hsiang runs dry, the clouds over Chu have flown.
霍译： What shall avail you rank and riches,
Orphaned while yet in swaddling bands you lay?
Soon you must mourn you bright sun’s early setting.
The Xiang flows and the Chu clouds sail away.
解析：1） 此处仍然用典，“湘江”是舜的两位妃子娥皇和女英悼念她们丈夫的地方。“楚云”则出自《唐高赋》，楚襄王梦见巫山神女。这两句都比喻夫妻生活的短暂。
2）判词中“飞云”暗指“湘云”；而“逝”又和“史湘云”的“史”语音双关。霍译把“湘江水逝楚云飞”译为“The Xiang flows and the Chu clouds sail away”，从而使译文读者能够联想到史湘云的名字，把判词中的“文字游戏”体现得淋漓尽致，展现了译者的良苦用心。
例3、自从两地生孤木，致使香魂返故乡。（香菱判词）
杨译： After the growth of a lonely tree in two soils,
Her sweet soul will be dispatched to its final rest.
霍译： The day two earths shall bear a single tree,
You soul must fly home to its own country.
解析：1）前一句点名了香菱的本名“夏金桂”，“两地生孤木”寓一“桂”字。“两地”及两个“土”，“孤木”及一个“木”字，合起来一个“桂”字。尽管杨译使用了“two soils”, “a lonely three”;霍译使用了“two earths“, ”a single three"也无法展现汉字拆字的魅力。
2）后一句，”返故乡“，及回到最初的地方，暗指死亡。两位译者都采取了英语委婉的手法，保留了原文的情感意义。
金陵判词使用了大量修辞格，暗含玄机，原文中的许多修辞格几乎无法翻译，翻译难度可想而知。但在翻译实践中，译者也要发挥主体性和创造性，采用灵活的翻译策略来传译原文的文化信息，从跨文化交流的角度去思考译文在译文读者中的可接受性。
网校针对翻译考试推出了一系列名师课程，感兴趣的可以根据自己的需要选择。
篇5：桃花源记四种英译文
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，并佁然自乐。
见渔人，乃大惊，问所从来；具答之。便要还家，设酒，杀鸡，作食。村中闻有此人，咸来问讯。自云先世避秦时乱，率妻子邑人来此绝境，不复出焉，遂与外人间隔。问今是何世？乃不知有汉，无论魏晋。此人一一为具言所闻，皆叹惋。馀人各复延至其家，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。后遂无问津者。
译文1（translated and proofed by Rick Davis and David Steelman）
Peach Blossom Shangri-la
During the Taiyuan era of the Jin Dynasty there was a man of Wuling who made his living as a fisherman. Once while following a stream he forgot how far he had gone. He suddenly came to a grove of blossoming peach trees. It lined both banks for several hundred paces and included not a single other kind of tree. Petals of the dazzling and fragrant blossoms were falling everywhere in profusion. Thinking this place highly unusual, the fisherman advanced once again in wanting to see how far it went.
The peach trees stopped at the stream's source, where the fisherman came to a mountain with a small opening through which it seemed he could see light. Leaving his boat, he entered the opening. At first it was so narrow that he could barely pass, but after advancing a short distance it suddenly opened up to reveal a broad, flat area with imposing houses, good fields, beautiful ponds, mulberry trees, bamboo, and the like. The fisherman saw paths extending among the fields in all directions, and could hear the sounds of chickens and dogs. Men and women working in the fields all wore clothing that looked like that of foreign lands. The elderly and children all seemed to be happy and enjoying themselves.
The people were amazed to see the fisherman, and they asked him from where he had come. He told them in detail, then the people invited him to their home, set out wine, butchered a chicken, and prepared a meal. Other villagers heard about the fisherman, and they all came to ask him questions. Then the villagers told him, 'To avoid the chaos of war during the Qin Dynasty, our ancestors brought their families and villagers to this isolated place and never left it, so we've had no contact with the outside world.' They asked the fisherman what the present reign was. They were not even aware of the Han Dynasty, let alone the Wei and Jin.The fisherman told them everything he knew in great detail, and the villagers were amazed and heaved sighs. Then other villagers also invited the fisherman to their homes, where they gave him food and drink. After several days there,the fisherman bid farewell, at which time some villagers told him, 'It's not worth telling people on the outside about us.'
The fisherman exited through the opening, found his boat, and retraced his route while leaving markers to find this place again. Upon his arrival at the prefecture town he went to the prefect and told him what had happened. The prefect immediately sent a person to follow the fisherman and look for the trail markers, but they got lost and never found the way.
Liu Ziji of Nanyang was a person of noble character. When he heard this story he was happy and planned to visit the Shangri-la, but he died of illness before he could accomplish it. After that no one else ever looked for the place.
译文2（translated by杨宪益）
In the reign of Taiyuan of Jin Dynasty, there was a man of Wuling who was a fisherman by trade. One day he was fishing up a stream in his boat, heedless of how far he had gone, when suddenly he came upon a forest of peach trees.
On either bank for several hundred yards there were no other kinds of tree. The fragrant grass was beautiful to look at, all patterned with fallen blossoms. The fisherman was extremely surprised and went on further, determined to get to the end of this wood. At the end of the wood he found the source of the stream and, at the foot of a cliff, there was a small cave in which there seemed to be a faint light. He left his boat and went into themouth of the cave.
At first it was very narrow, only wide enough for a man, but after forty or fifty yards he suddenly found himself in the open. The place he had come to was level and spacious. There were houses and cottages arranged in a planned order; there were fine fields and beautiful pools; there were mulberry trees, bamboo groves, and many other kinds of trees as well.
There were raised pathways round the fields; and he heard the fowls crowing and dogs barking. Going to and froin all this, and busied in working and planting, were people, both men and women. Their dress was not unlike that of people outside, and all of them, whether old people with while hair or children with their hair tied in a knot, were happy and content with themselves.
Seeing the fisherman, they were greatly amazed and asked him where he had come from. He answered all theirquestions, and then they invited him to their homes, where they put wine beforehim, killed chickens and prepared food in his honor. When the other people inthe village heard about the visitor, they too all came to ask questions.
They themselves told him thattheir ancestors had escaped from the wars and confusion in the time of QinDynasty. Bring their wives and children, the people of their area had reached this isolated place, and had stayed here ever since. Thus they had lost all contact with the outside world.
They asked what dynasty it was now. The Han they had never heard of, let alone the Wei and the Jin. Point by point the fisherman explained all he could of the world that he knew, and they all sighed in deep sorrow.
Afterwards all the rest invitedhim to their homes, and all feasted him with wine and food. He stayed there several days and then bade them goodbye; before he departed these people said to him: “Never speak to anyone outside about this!” so he went out, found his boat and went back by the same route as he had come, all along the way leaving marks.
When he got to the provincial town he called on the prefect and told him all about his experience. The prefect at once sent men to go with him and follow up the marks he had left. But they became completely confused over the marks and never found the place.
Liu Ziji, a scholar of high reputation from Nanyang, heard of this and enthusiastically offered to go out with the fisherman to try again. But he fell ill and died before realizing hisplan. After that on one went any more to look for the way.
译文3The Peach Colony (translated by林语堂)
During the reign of Taiyuan of Chin, there was a fisherman of Wuling. One day he was walking along a bank. After having gone a certain distance, he suddenly came upon a peach grove which extended along the bank for about a hundred yards. He noticed with surprise that the grove had a magic effect, so singularly free from the usual mingling of brushwood, while the beautifully grassy ground was covered with its rose petals. He went further to explore, and when he came to the end of the grove, he saw a spring which came from a cave in the hill. Having noticed that there seemed to be a weak light in the cave, he tied up his boat and decided to go inand explore. At first the opening was very narrow, barely wide enough for one person to go in. After a dozen steps, it opened into a flood of light. He saw before his eyes a wide, level valley, with houses and fields and farms. There were bamboos and mulberries; farmers were working and dogs and chickens were running about. The dresses of the men and women were like those of the outside world, and the old men and children appeared very happy and contented. They were greatly astonished to see the fisherman and asked him where he had come from. The fisherman told them and was invited to their homes, where wine was served and chicken was killed for dinner to entertain him. The villagers hearing of his coming all came to see him and to talk. They said that their ancestors had come here as refugees to escape from the tyranny of Tsin Shih-huang (builder of Great Wall) some six hundred years ago, and they had never left it. They were thus completely cut off from the world, and asked what was the ruling dynasty now. They had not even heard of the Han Dynasty (two centuries before to two centuries after Christ), not to speak of the Wei (third century A.D.)and the Chin (third and fourth centuries). The fisherman told them, which they heard with great amazement. Many of the other villagers then began to invite him to their homes by turn and feed him dinner and wine. After a few days, he took leave of them and left. The villagers begged him not to tell the people outside about their colony. The man found his boat and came back, marking with signs the route he had followed. He went to the magistrate's office and told the magistrate about it. The latter sent someone to go with him and find the place. They looked for the signs but got lost and could never find it again.Liu Tsechi of Nanyang was a great idealist. He heard of this story, and planned to go and find it, but was taken ill and died before he could fulfill his wish. Since then, no one has gone in search of this place.
译文4：(translated by Hightower James)
During the Tai-yuan period of the China dynasty a fisherman of Wu-ling once rowed upstream, unmindful of the distance he had gone, when he suddenly came to a grove of peach trees in bloom. For several hundred paces on both banks of the stream there was no other kind of tree. The wild flowers growing under them were fresh and lovely, and fallen petals covered the ground——it made a great impression on the fisher-man. He went on for a way with the idea of finding out how far the grove extended. Itcame to an end at the foot of a mountain whence issued the spring that supplied the streams. There was a small opening in the mountain and it seemed as though light was coming through it. The fisherman left his boat and entered the cave, which at first was extremely narrow bearly admitting his body, after a few dozen steps it suddenly opened out onto a broad and level plain wherewell-built houses were surrounded by rich fields and pretty ponds. Mulberry, bamboo and other trees and plants grew there, and criss-cross paths skirted the fields. The sounds of cocks crowing and dogs barking could be heard from one courtyard to the next. Men and women were coming and going about their work in the fields. The clothes they wore were like those of ordinary people. Old men and boys were carefree and happy.
When they caught sight of the fisherman, they asked in surprise how he had got there. The fisherman told the whole story, and was invited to go to their house, where he was served wine while they killed a chicken for a feast. When the other villagers heard about the fisherman’s arrival they all came to pay him a visit. They told him that their ancestors had fled the disorders of Ch'in times and, having taken refugee here with wives and children and neighbors, had never ventured out again: consequently they had lost all contact with the out-side world. They asked what the present ruling dynasty was, for they had never heard of the Han, Let alone the Wei and the Cjin. They sighed unhappily as the fisherman enumerated the dynasties one by one and recounted the vicissitudes of each. The visitors all asked him to come to their houses in turn, and at every house he had wine andfood. He stayed several days. As he was about to go away, the people said, 'There’s' no need to mention our existence to outsiders.”
After the fisherman had gone out and recovered his bost, he carefully marked the route. On reaching the city, he reported what he had found to the magistrate, who at once sent a man to follow him back to the place. They proceed according to the marks he had made, but went astray and were unable to find the cave again.
A high-minded gentleman of Nan-yang named Liu Tzu-chi heard the story and happily made preparations to go there, but before he could leave he fell sick and died. Since then there has been no one interested in trying to find such a place.
篇6：《兰亭集序》林语堂英译文
It is the ninth year of Yonghe (A.C.353), also known as the year of Guichou in terms of the Chinese lunar calendar.On one of those late spring days, we gather at the Orchid Pavilion, which is located in Shanyin County, Kuaiji Prefecture, for dispelling bad luck and praying for good fortune.The attendees of the gathering are all virtuous intellectuals, varying from young to old. Endowed with great mountains and lofty peaks, Orchid Pavilion has flourishing branches and high bamboo bushes all around, together with a clear winding brook engirdled, which can thereby serve the guests by floating the wine glasses on top for their drinking. Seated by the bank of brook, people will still regale themselves right by poetizing their mixed feelings and emotions with wine and songs, never mind the absence of melody from string and wind instruments.
It is such a wonderful day, with fresh air and mild breeze.Facing upwards to the blue sky, we behold the vast immensity of the universe; when bowing our heads towards the ground, we again satisfy ourselves with the diversity of species.Thereby we can refresh our views and let free our souls, with luxuriant satisfaction done to both ears and eyes. How infinite the cheer is!
永和九年，岁正在癸(guǐ)丑。暮春之初，会于会(kuài)稽山阴之兰亭，修禊(xì)事也。群贤毕至，少长(zhǎng)咸集。此地有一马高山，茂林修竹，又有清流激湍，映带摆布,引觉得流觞(shāng)曲水，列坐其次。虽无丝竹管弦之盛，一觞一咏，亦足以畅叙幽情。
是日也，天朗气清，惠风和畅。 仰观宇宙之大，俯察品类之盛。所以游目骋(chěng)怀，足以极视听之娱，信可乐也。
People keep coming and going, and life soon rushes to its end. Some people prefer to share their proud aspiration and lofty goals with close friends indoors, while some others choose to follow their interest and free their minds wherever and whenever they like. May characters vary from person to person, or some would rather stay peaceful while others like to live restlessly, they will all become delighted and satisfied once they meet something pleasant, so cheerful that they get unaware of their imminent old age.However, when they get tired of their old fancies that they’ve already experienced, and sentiment correspondingly accompanies the change of situation, all sorts of complicated feelings will well up in the heart, too. Isn’t it thought-provoking that the happiness we used to enjoy passes by without leaving a single trace, let alone that the length of life is subject to the fate, and death is inevitable for anybody in the end? Just as some ancient man once put it, “Death also deserves our attention, like what life does.”, so how can we restrain ourselves from grieving?
夫(fú)人之相与，俯仰一世。或取诸度量，悟言一室以内;或因寄所托，放浪形骸以外。虽趣(qǔ)舍万殊，静躁不同，当其欣于所遇，暂得于己，快然自足，不知老之将至;及其所之既倦，刻舟求剑，感触系之矣。向之所欣，俯仰之间，已为陈迹，犹不克不及不以之兴怀，况修短随化，终期于尽!前人云：“死生亦大矣”，岂不痛哉!
Every time I ponder about the reasons why our predecessors would produce works with such inenarrable emotions, I find there seem some similarities between our minds. Yet I cannot help lamenting their literary masterpieces while I am struggling for the very cause in my innermost world. Now I come to realize that it has been ridiculous for me to equate death with life, long life with short life . The descendents view us just the way we look at our predecessors, and how woeful it is! Hence I write down all the names of the attendees and put their poetry into record. Conditions may go with the changes of time, but people’s emotions shall stay the same. I believe the following readers will still have much to mediate about life and death when appreciating this poetry anthology.
每览古人兴感之由，若合一契，何尝不临文嗟悼(jiē dào)，不克不及喻之于怀。固知一死生为虚诞，齐彭殇(shāng)为妄作。后之视今，亦犹今之视昔，悲夫!故列叙时人，录其所述，虽世殊事异，所以兴怀，其致一也。后之览者，亦将有感于斯文。
★ 送别 王维赏析
★ 《玉阶怨》鉴赏
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