菜根谭：汉英对照周文标赵丽宏最新章节列表

男女主角分别是周文标赵丽宏的女频言情小说《菜根谭：汉英对照周文标赵丽宏最新章节列表》，由网络作家“洪应明、周文标、周文标、应佳鑫”所著，讲述一系列精彩纷呈的故事，本站纯净无弹窗，精彩内容欢迎阅读！小说详情介绍：GoingAbroad—PrefacetotheThreeCanonsofPersonalCultivationZhaoLihongThreeCanonsofPersonalCultivationisaChinese-EnglishversionofChineseclassicalliterature.InthepublicationsofChinesetraditionalculture,thisisasetofreaderswithnewstyle.ItnotonlyshowsthecharmingworldofChineseclassics,butalsoprovidesalearninggardenforEnglishrea...

《菜根谭：汉英对照周文标赵丽宏最新章节列表》精彩片段

Going Abroad
— Preface to the Three Canons of Personal Cultivation
Zhao Lihong
Three Canons of Personal Cultivation is a Chinese-English version of Chinese classical literature. In the publications of Chinese traditional culture, this is a set of readers with new style. It not only shows the charming world of Chinese classics, but also provides a learning garden for English readers who are interested in Chinese culture. Readers can read the canons in two ways, either from Chinese to English or from English to Chinese. Both Chinese readers who are learning English and foreign readers who are learning Chinese are enabled to get the pleasure of reading them.
The Roots of Wisdom, Meditative Notes in Solitude and Fireside Talk at Night are the three famous books successively appearing in the Ming Dynasty (1368-1644) and the Qing Dynasty (1644-1911), with subjects mainly on moral cultivation and inspirational exhortations on doing good and working hard, and therefore known as the Three Canons of Personal Cultivation out of their unparalleled status in books of the same kind and influence among the intellectuals and ordinary people.
In the long history of China, cultural development of each era has its own creative literary form and insurmountable height, thus becoming a cultural mark of the time, the same those of the dynasties of Ming and Qing. During more than five centuries, the novels and fictions are of course the primary literary identity of the dynasties, and the collections brimming with human wits and revealing the ways of the world and the compilations of previous classical works, ancestors’ quotes and their developed writings must be the next. Through these works and writings we see clearly that the excellent literatiare really the backbone of Chinese classical culture, and that the crystallization of spirit and emotion they created in words is one of the most vivid parts of Chinese civilization. As the breeders of the civilization of that times, even when the general moves were getting worse and worse they would remain faithful to filial piety and fraternal duty; even when in an acquisitive time they would remain indifferent to fame and wealth; even when content with their official careers they would remain preoccupied with the misery consciousness; even when coming across unexpected occurrences they would remain unruffled and take themcalmly; even when the state was in peril they would remain loyal; even when having enough food and clothing they would remain concerned about the pain of labor; even when living a poor life they would remain disposed to bask in the poetic mood between mountains and rivers. — All these refined qualities are the precious spiritual wealth the excellent literati handed down to us later generations.
The short sketches contained in the Three Canons of Personal Cultivation are all with distinctive themes, clear-spoken, similar in style, easy to read, and full of the rhythm of poetry and fluency of prose. So far as the form is concerned, these sketches belong to a kind of maxims literarily beautified with a manner of seemingly like but actually not a poem or seemingly like but actually not a prose, normally composed of two sentences or two paragraphs adorned with antitheses, couplets and other rhetoric devices to achieve the beauty of balance and harmony, and with its writing style lying between maxim and prose. The collections with such writings are called clear-and-upright sketches, usually there being two ways of compilation, classified or non-classified, either freely with subject matter or loose in layout, in which the pieces collected vary from nearly one hundred to several hundreds, and Chinese characters used in different pieces vary from seven or eight to more than a hundred, and the contents arranged cover Chinese classics and folk culture, mostly related to the sayings derived from the theories of Confucianism, Taoism and Buddhism. They are short in length, vivid in format and elegant in expression, and therefore praised by Mr. Lin Yutang (a famous modern Chinese scholar) as “a mini-sketch of sketches”.
The praiseworthiness of the Three Canons of Personal Cultivation is as obvious as this: instead of simply quoting the original sayings, the three authors, by applying their rich learning and cultivation, profound knowledge, dialectical thinking, grave and stern expressions, thought-provoking warning, meditative enlightenment and self-awareness, turned out their sketches in the least paradoxes to exemplify the extracts from the classical works and folk culture, and gave prominence to the pieces well matched with relevant scene, sight, circumstances, background or landscape, thus achieving the effect of being pleasant to readers’ eyes and minds. Their endeavors fully annotate the cultural deposits and humanistic sensibilities of the traditional literati, and thus enable us to have the opportunity to see a clear picture of the personal cultivation of the ancients, and make us feel more pleasure and intimacy than ever in reading the famous aphorisms of ancient classics.
10 years ago, when Mr. Zhou Wenbiao’s The Roots of Wisdom in Chinese-English version was about to be published by Shanghai People’s Publishing House, I wrote a preface for him. As I know, Mr. Zhou has been unceasingly spending most of his spare time on translating and compiling Chinese classics in English for more than ten years, and has made an active scrutiny into the modes of presentation. This time, he and Baihuazhou Literature and Art Press jointly plan to issue the Three Canons of Personal Cultivation in the form of three-in-one packing, which shows how much time and energy he has devoted in this respect. Mr. Zhou is a member of Shanghai Writers Association, and I am proud to have such a colleague who has been working so tirelessly to introduce Chinese traditional culture to the world. Here I’d like to extend my hearty congratulations on his successful publication of the Chinese-English Three Canons of Personal Cultivation, thinking that it is a positive attempt for the sketches of the Ming and Qing Dynasties to go abroad. Furthermore, I’ll look forward to seeing his more new works to be published in the near future.
It’s my pleasure to write this preface as above.
Four-Pace Study in Shanghai
July, 31st 2018


15. Be chivalrous in getting along with friends and unadorned in conducting yourself.
交友须带三分侠气；做人要存一点素心。
今文解译
交朋友要有些豪爽仗义的气概；做人要有点不张扬的平常心态。
English Translation
Be somewhat chivalrous when you get along with friends.
Be a bit unadorned when you conduct yourself in society.


2. Better be honest and straightforward than scheming and calculating.
涉世浅，点染①亦浅；历事深，机械②亦深。故君子与其练达③，不若朴鲁④；与其曲谨⑤，不若疏狂。
注 释
① 点染：熏染。此处指受社会不良风气的影响。
② 机械：巧诈，机巧。
③ 练达：阅历丰富而通晓人情世故。
④ 朴鲁：朴实鲁钝。此处指不谙人情世故。
⑤ 曲谨：指过于谨小慎微。
今文解译
涉世尚浅的人，受不良风气的影响也少；而阅历丰富的人，心里的算计也多。所以，君子与其精明老到，不如纯朴愚鲁；与其谨小慎微，不如狂放不羁。
English Translation
A man who is less experienced in the world will equally be less stained with its undesirable trends. A man who has seen more of the world will equally be more trickery and crafty. It is therefore worthwhile for the man of moral integrity to remain honest and straightforward rather than become scheming and calculating, and remain large-minded and unrestrained rather than become overcautious and fainthearted.


10. Stop seeking more in times of contentment but keep going on even if suffering setbacks.
恩里由来生害，故快意时，须早回首；败后或反成功，故拂心处，切莫放手。
今文解译
接受别人的恩惠往往会招来祸害，所以得意时须懂得早早回头。
遭受挫败反而有助于获得成功，所以做事不顺时切莫轻言放弃。
English Translation
Given favors are often followed by calamities. Therefore, one should deliberate how to stop when one’s desires are fulfilled.
Failure sometimes indicates success to come. Therefore, one should keep going on even if suffering setbacks.


1. Rather stick to moral integrity than be attached to the powerful and influential.
栖守道德者，寂寞一时；依阿①权势者，凄凉万古。达人观物外之物②，思身后之身③；宁受一时之寂寞，毋取万古之凄凉。
注 释
① 依阿：依附讨好。
② 物外之物：物质之外的东西。此处指精神财富或精神价值。
③ 身后之身：人死后留在世上的名声。
今文解译
谨守道德的人，也许会寂寞一时；而依附权贵的人，则必然会凄凉一辈子。豁达的人看重的是精神层面的东西以及自己身后的名声。所以，他们宁肯忍受寂寞于一时，也不愿意凄凉孤寂一辈子。
English Translation
Those who stick to their moral integrity might be lonesome for a time. Whereas, those who cling to the powerful and influential will surely become desolate for good and all. To a well-cultivated person, the worthiest are the gains beyond material and the name after him. It is because of this that he had rather endure momentary loneliness than receive endless desolation.