第一篇：翻譯原文

The Confucian Analects

Confucius(K'ung Fu-tzu, Kongzi, Kong Zi or)was born of a rather

impoverished family of noble descent in the state of Lu(in modern Shantung).He quickly achieved a reputation for scholarship and learning.During his life, he

witnessed the disintegration of unified imperial rule.He was a great admirer of the Duke of Zhou, and sought to convince various nobles to rule according to certain social customs he associated with early Zhou culture.These customs emphasized moral responsibility and the concept of the chün tzu.The chün tzu was any refined gentleman who embodied the virtue of benevolence while he maintained traditional rites, customs, and filial piety toward his ancestors, family, and the gods.Stereotypically, this gentleman was marked by his white beard, fine clothes, and long fingernails.Confucianism might be seen as a philosophy in which politics and

government are an extension of morality and tradition.As long as the ruler remained benevolent, the government will naturally work toward the good of the people(Lau n.p.).A Confucian philosopher strove to be responsible, controlled, and temperate.Confucius spent ten years traveling through the whole of China's various states.He had ambitions of attaining a political position at one of the Chinese courts, but he never succeeded in this endeavor and spent most of his life as a teacher.Realizing that the warlike leaders paid no attention to his philosophy, Confucius returned to Lu, and he spent the rest of his life training a group of gifted and devoted students.The

importance of Confucius lies in having been one of China's first great teachers as well as a political philosopher.His policy was to accept anyone as a disciple provided that the student was genuinely eager to learn, and this idea was revolutionary in a society in which education was the exclusive privilege of the aristocracy.He is also one of the first Chinese philosophers to leave behind a collection of teachings that can be

reliably ascribed to his authorship.This is the Lun yü, or the Analects as the work is commonly known in English.In the Western Han, Confucianism became generally associated with a reverence for “ancient” books and “ancient gods.” It later grew to be the official state philosophy

of the Chinese empire;it retained this preeminent position up until the

twentieth-century.Confucianism ultimately became the basis of a state religion.While it was based on the ancient gods and rites, it was associated closely with philosophical ideals as well.Inevitably, the Master's teachings became modified over the course of time.(Lun Yü, Lun YuThe official Confucian state religion, organized and maintained in Han times,ruthlessly exterminated local cults and destroyed the temples of wayside gods.All religious authority was centralized and focused in the capital city, while unorthodox belief was treated as mere superstition(Schafer 61).The Analects(Lun Yü, Lun Yu or Lunyu)is a collection of Confucius' sayings gathered in a single text, which is the only reliable record of his philosophy.The other “Confucian Classics” were compiled centuries after his death.The Analects is one of the pillars of Chinese culture and have been widely read across the centuries.The

only other comparable book in Western Culture is the Bible(Lau, n.p.)

Chapter 4

The Master said, “It is virtuous manners which constitute the excellence of a

neighborhood.If a man in selecting a residence do not fix on one where such prevail, how can he be wise?”

The Master said, “Those who are without virtue cannot abide long either in a

condition of poverty and hardship, or in a condition of enjoyment.The virtuous rest in virtue;the wise desire virtue.”

The Master said, “It is only the truly virtuous man, who can love, or who can hate, others.”

The Master said, “If the will be set on virtue, there will be no practice of

wickedness.”

The Master said, “Riches and honors are what men desire.If they cannot be obtained in the proper way, they should not be held.Poverty and meanness are what men dislike.If they cannot be avoided in the proper way, they should not be avoided.”If a superior man abandon virtue, how can he fulfill the requirements of that name? “The superior man does not, even for the space of a single meal, act contrary to virtue.In moments of haste, he cleaves to it.In seasons of danger, he cleaves to it.”

The Master said, “I have not seen a person who loved virtue, or one who hated what was not virtuous.He who loved virtue, would esteem nothing above it.He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.”Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient.“Should there possibly be any such case, I have not seen it.” The Master said, “The faults of men are characteristic of the class to which they belong.By observing a man's faults, it may be known that he is virtuous.”

The Master said, “If a man in the morning hear the right way, he may die in the evening hear regret.”

The Master said, “A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.”

The Master said, “The superior man, in the world, does not set his mind either for anything, or against anything;what is right he will follow.”

The Master said, “The superior man thinks of virtue;the small man thinks of comfort.The superior man thinks of the sanctions of law;the small man thinks of favors which he may receive.”

The Master said: “He who acts with a constant view to his own advantage will be much murmured against.”

The Master said, “If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?”

The Master said, “A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one.I am not concerned that I am not known, I seek to be worthy to be known.”

The Master said, “Shan, my doctrine is that of an all-pervading unity.” The disciple Tsang replied, “Yes.”

The Master went out, and the other disciples asked, saying, “What do his words mean?” Tsang said, “The doctrine of our master is to be true to the principles-of our nature and the benevolent exercise of them to others,-this and nothing more.”

The Master said, “The mind of the superior man is conversant with righteousness;the mind of the mean man is conversant with gain.”

The Master said, “When we see men of worth, we should think of equaling them;when we see men of a contrary character, we should turn inwards and examine ourselves.”

The Master said, “In serving his parents, a son may remonstrate with them, but gently;when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose;and should they punish him, he does not allow himself to murmur.”

The Master said, “While his parents are alive, the son may not go abroad to a distance.If he does go abroad, he must have a fixed place to which he goes.”

The Master said, “If the son for three years does not alter from the way of his father, he may be called filial.”

The Master said, “The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.”

The Master said, “The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.”

The Master said, “The cautious seldom err.” The Master said, “The superior man wishes to be slow in his speech and earnest in his conduct.”

The Master said, “Virtue is not left to stand alone.He who practices it will have neighbors.”

Tsze-yu said, “In serving a prince, frequent remonstrances lead to disgrace.Between friends, frequent reproofs make the friendship distant.”

第二篇：古詩(shī)詞原文翻譯

二、必背34篇古詩(shī)詞 七年級(jí)上冊(cè)2篇 1．《觀(guān)滄?！?曹操

東臨碣石，以觀(guān)滄海。水何澹澹，山島竦峙。樹(shù)木叢生，百草豐茂。秋風(fēng)蕭瑟，洪波涌起。日月之行，若出其中；星漢燦爛，若出其里。幸甚至哉，歌以詠志。7.《泊秦淮》 杜牧

煙籠寒水月籠沙，夜泊秦淮近酒家。商女不知亡國(guó)恨，隔江猶唱后庭花。

八年級(jí)上冊(cè)2篇

11.《使至塞上》 王維

單車(chē)欲問(wèn)邊，屬?lài)?guó)過(guò)居延。征蓬出漢塞，歸雁入胡天。大漠孤煙直，長(zhǎng)河落日?qǐng)A。蕭關(guān)逢候騎，都護(hù)在燕然。12.《游山西村》 陸游

莫笑農(nóng)家臘酒渾，豐年留客足雞豚。山重水復(fù)疑無(wú)路，柳暗花明又一村。

簫鼓追隨春社近，衣冠簡(jiǎn)樸古風(fēng)存。從今若許閑乘月，拄杖無(wú)時(shí)夜叩門(mén)。

八年級(jí)下冊(cè)11篇 13．《酬樂(lè)天揚(yáng)州初逢席上見(jiàn)贈(zèng)》 劉禹錫

巴山楚水凄涼地，二十三年棄置身。懷舊空吟聞笛賦，到鄉(xiāng)翻似爛柯人。

沉舟側(cè)畔千帆過(guò)，病樹(shù)前頭萬(wàn)木春。今日聽(tīng)君歌一曲，暫憑杯酒長(zhǎng)精神。14．《赤壁》 杜牧

折戟沉沙鐵未銷(xiāo)，自將磨洗認(rèn)前朝。東風(fēng)不與周郎便，銅雀春深鎖二喬。15．《過(guò)零丁洋》 文天祥

辛苦遭逢起一經(jīng)，干戈寥落四周星。山河破碎風(fēng)飄絮，身世浮沉雨打萍。

惶恐灘頭說(shuō)惶恐，零丁洋里嘆零丁。人生自古誰(shuí)無(wú)死，留取丹心照汗青。

17.《山坡羊·潼關(guān)懷古》 張養(yǎng)浩

峰巒如聚，波濤如怒，山河表里潼關(guān)路。望西都，意躊躇。傷心秦漢經(jīng)行處，宮闕萬(wàn)間都做了土。興，百姓苦；亡，百姓苦。

18.《飲酒（其五）》 陶淵明

結(jié)廬在人境，而無(wú)車(chē)馬喧。問(wèn)君何能爾？心遠(yuǎn)地自偏。采菊東籬下，悠然見(jiàn)南山。山氣日夕佳，飛鳥(niǎo)相與還。此中有真意，欲辨已忘言。

20.《茅屋為秋風(fēng)所破歌》 杜甫

八月秋高風(fēng)怒號(hào)，卷我屋上三重茅。茅飛渡江灑江郊，高者掛罥長(zhǎng)林梢，下者飄轉(zhuǎn)沉塘坳。

南村群童欺我老無(wú)力，忍能對(duì)面為盜賊。公然抱茅入竹去，唇焦口燥呼不得，歸來(lái)倚杖自嘆息。

俄頃風(fēng)定云墨色，秋天漠漠向昏黑。布衾多年冷似鐵，嬌兒惡臥踏里裂。床頭屋漏無(wú)干處，雨腳如麻未斷絕。自經(jīng)喪亂少睡眠，長(zhǎng)夜沾濕何由徹！

安得廣廈千萬(wàn)間，大庇天下寒士俱歡顏！風(fēng)雨不動(dòng)安如山。嗚呼！何時(shí)眼前突兀見(jiàn)此屋，吾廬獨(dú)破受凍死亦足！22.《己亥雜詩(shī)》 龔自珍

浩蕩離愁白日斜，吟鞭東指即天涯。落紅不是無(wú)情物，化作春泥更護(hù)花。

23.《送杜少府之任蜀州》 王勃

城闕輔三秦，風(fēng)煙望五津。與君離別意，同是宦游人。海內(nèi)存知己，天涯若比鄰。無(wú)為在歧路，兒女共沾巾。24.《早春呈水部張十八員外》 韓愈

天街小雨潤(rùn)如酥，草色遙看近卻無(wú)。最是一年春好處，絕勝煙柳滿(mǎn)皇都。

25.《無(wú)題》 李商隱

相見(jiàn)時(shí)難別亦難，東風(fēng)無(wú)力百花殘。春蠶到死絲方盡，蠟炬成灰淚始干。

曉鏡但愁云鬢改，夜吟應(yīng)覺(jué)月光寒。蓬山此去無(wú)多路，青鳥(niǎo)

殷勤為探看。

27.《登飛來(lái)峰》 王安石

飛來(lái)山上千尋塔，聞?wù)f雞鳴見(jiàn)日升。不畏浮云遮望眼，自緣身在最高層。

九年級(jí)上冊(cè)3篇

29.《江城子·密州出獵》 蘇軾

老夫聊發(fā)少年狂，左牽黃，右擎蒼，錦帽貂裘，千騎卷平岡。為報(bào)傾城隨太守，親射虎，看孫郎。酒酣胸膽尚開(kāi)張。鬢微霜，又何妨！持節(jié)云中，何日遣馮唐？會(huì)挽雕弓如滿(mǎn)月，西北望，射天狼。

30.《破陣子·為陳同甫賦壯詞以寄之》 辛棄疾

醉里挑燈看劍，夢(mèng)回吹角連營(yíng)。八百里分麾下炙，五十弦翻塞外聲，沙場(chǎng)秋點(diǎn)兵。

馬作的盧飛快，弓如霹靂弦驚。了卻君王天下事，贏(yíng)得生前身后名?？蓱z白發(fā)生！31.《觀(guān)刈麥》 白居易

田家少閑月，五月人倍忙。夜來(lái)南風(fēng)起，小麥覆隴黃。婦姑荷簞食，童稚攜壺漿。相隨餉田去，丁壯在南岡。足蒸暑土氣，背灼炎天光。力盡不知熱，但惜夏日長(zhǎng)。復(fù)有貧婦人，抱子在其旁。右手秉遺穗，左臂懸敝筐。聽(tīng)其相顧言，聞?wù)邽楸瘋?。家田輸稅盡，拾此充饑腸。今我何功德，曾不事農(nóng)桑。吏祿三百石，歲晏有余糧。念此私自愧，盡日不能忘。九年級(jí)下冊(cè)2篇 32.《關(guān)睢》（《詩(shī)經(jīng)·周南》）

關(guān)關(guān)睢鳩，在河之洲。窈窕淑女，君子好逑。參差荇菜，左右流之。窈窕淑女，寤寐求之。求之不得，寤寐思服。悠哉悠哉，輾轉(zhuǎn)反側(cè)。參差荇菜，左右采之。窈窕淑女，琴瑟友之。參差荇菜，左右芼之。窈窕淑女，鐘鼓樂(lè)之。34.《雁門(mén)太守行》 李賀

黑云壓城城欲摧，甲光向日金鱗開(kāi)。角聲滿(mǎn)天秋色里，塞上

燕脂凝夜紫。

半卷紅旗臨易水，霜重鼓寒聲不起。報(bào)君黃金臺(tái)上意，提攜玉龍為君死。

第三篇：溫病條辨原文翻譯

《溫病條辨》為清代吳鞠通所著，是一部溫病學(xué)專(zhuān)著。下面是小編整理的溫病條辨原文翻譯，歡迎閱讀和參考！

溫病條辨原文翻譯

從前，淳于公說(shuō)過(guò)：“一般人擔(dān)心的問(wèn)題，是擔(dān)心病多；醫(yī)生擔(dān)心的問(wèn)題，是擔(dān)心治病的方法少。”病多而治病方法少的疾病，沒(méi)有比溫病更突出的了。什么原因呢？六氣之中，君火、相火不用說(shuō)了，風(fēng)、濕與燥沒(méi)有不同時(shí)夾雜有溫的，只有寒同溫相反，然而被寒邪傷害的人一定患熱證。天下的病哪有比溫病更多的呢？記載和論述方劑的書(shū)是從張仲景開(kāi)始的。張仲景的書(shū)專(zhuān)門(mén)論述傷寒，但這只是六氣之中的一種啊！其中有同時(shí)論說(shuō)到風(fēng)的，也有同時(shí)論說(shuō)到溫的，可是所講的風(fēng)，是寒中的風(fēng)，所講的溫，是寒中的溫，因?yàn)樗臅?shū)本來(lái)就是論述傷寒的呀！其余五氣一概沒(méi)有涉及，因此后代也沒(méi)有傳下來(lái)。即使這樣，然而創(chuàng)作的人稱(chēng)作圣人，闡述的人叫做賢明的人，學(xué)習(xí)的人果真能徹底究明他們的文章，通曉他們的文義，變化和推行有關(guān)的理論和治法，用它們來(lái)治六氣所造成的疾病是可以的，用它們來(lái)治療內(nèi)傷也是可以的。無(wú)奈社會(huì)上很少有善于觸類(lèi)旁通的、以缺少治療六氣致病方法為可恥的、有才識(shí)的醫(yī)生，而大都不能舉一反三，由此及彼地去類(lèi)推，只是拘泥不變地像按照?qǐng)D樣去尋求好馬一樣地就傷寒而論傷寒。

自從王叔和以后，醫(yī)生們大約都用治傷寒的方法治療六氣造成的疾病，這樣做，好比用細(xì)葛布擋風(fēng)，指鹿為馬地混淆了傷寒、溫病的界限，到治療時(shí)立即失敗，也就知道他們的醫(yī)術(shù)粗疏了。因?yàn)檫@個(gè)原因，他們就仍舊襲用原來(lái)的方劑，稍微改變藥味，沖和、解肌等方劑就紛紛地出現(xiàn)于記載。到陶華的《傷寒六書(shū)》出現(xiàn)，于是竟然用臆造的治傷寒的方法治療六氣造成的所有疾病了。不僅僅對(duì)張仲景沒(méi)有講到的內(nèi)容未能闡發(fā)新的義理，就連張仲景已寫(xiě)定的書(shū)也都遭到了篡改。一般人喜歡《傷寒六書(shū)》內(nèi)容淺近，共同宗法它，而人民的禍害就頻繁了。又有一個(gè)叫吳又可的，編著《瘟疫論》，其中的方劑本來(lái)是治療特定時(shí)期發(fā)生的流行性疾病的，但是一般的人錯(cuò)誤地用它治療平常時(shí)候發(fā)生的溫?zé)岵?。最后像方中行、喻嘉言諸醫(yī)家，雖然把溫病列在傷寒之外，但是治療方法則最終沒(méi)有離開(kāi)傷寒。只有金代劉完素先生能通曉熱病，超出各家，編著的《河間六書(shū)》分上、中、下三焦論述治療，而不墨守六經(jīng)，近似暗室中的一盞明燈，激流中的砥柱?？上莻€(gè)人敦厚樸實(shí)而缺乏文采，他的論述簡(jiǎn)略而沒(méi)有發(fā)揮盡致，他的方劑有時(shí)也駁雜而不純粹。繼承他的人又不能闡明其中的含義，彌補(bǔ)其中的疏漏，像張景岳這一類(lèi)學(xué)習(xí)醫(yī)道的人，尚且在責(zé)怪詆毀他。于是，他的學(xué)術(shù)不被闡明，他的主張不被施行。社會(huì)上的平庸醫(yī)生遇到溫?zé)岵?，沒(méi)有不首先發(fā)汗解表，摻雜用消導(dǎo)之法，接著就猛用攻下之法，或者亂用溫補(bǔ)，輕病因?yàn)檫@個(gè)緣故而加重，重病因?yàn)檫@個(gè)緣故而致死。對(duì)僥幸不死的就吹噓是自己的功勞，造成死亡便閉口不說(shuō)是自己的過(guò)失。即使病人也只知道重病難以挽救，卻不了解是誤用了藥物而殺人。父親把這一套方法傳給兒子，老師把這一套方法授與學(xué)生，整個(gè)社會(huì)同一風(fēng)氣，牢不可破。肺腑不能說(shuō)話(huà)，含冤而死了的鬼魂深夜號(hào)哭，兩千多年以來(lái)，大略相同，怎能不令人感慨不已呢？

我朝政治安定，學(xué)術(shù)昌明，著明的醫(yī)家一批批地出現(xiàn)，都知道從《靈樞》、《素問(wèn)》探求醫(yī)學(xué)的本源，向張仲景的著作求教醫(yī)道。自從吳人葉天士先生《溫病論》、《溫病續(xù)論》出現(xiàn)，然后依照溫病的名稱(chēng)求取溫病的實(shí)質(zhì)。熱愛(ài)醫(yī)學(xué)的人都知趨向正道，但是墨守常規(guī)的醫(yī)生仍舊各自認(rèn)為自己老師的學(xué)說(shuō)正確，厭惡聽(tīng)取高明的理論。那些技術(shù)不高明的醫(yī)生又只稍微了解一些粗淺的內(nèi)容，不能明白精辟的含義，并在醫(yī)療實(shí)踐中加以運(yùn)用，因而很少能取得滿(mǎn)意的療效。我的朋友吳鞠通先生懷有救世的抱負(fù)，具有悟性超人的智慧，酷愛(ài)學(xué)習(xí)，從不滿(mǎn)足，研究醫(yī)理力求精深。他志向高尚，仰慕古代名醫(yī)，虛懷若谷，以百家為師。他痛感社會(huì)上的醫(yī)生對(duì)溫病蒙昧不清，于是傳述前代醫(yī)家的可為法式的醫(yī)學(xué)理論，抒發(fā)平生的臨證心得，窮盡溫病的源流，寫(xiě)成這部書(shū)。但是仍舊不敢自信，同時(shí)顧慮社會(huì)上的人也不相信這部書(shū)，因此在書(shū)箱里收藏了好長(zhǎng)時(shí)間。我認(rèn)為學(xué)習(xí)的人本來(lái)沒(méi)有自信的時(shí)候，可是以天下最多見(jiàn)的溫病，卻竟然沒(méi)有對(duì)付溫病的方法，幸運(yùn)地得到了這種方法，就應(yīng)當(dāng)趕快拿出來(lái)公開(kāi)。比如拯救被水淹、被火燒的人，難道還等整好帽子束結(jié)頭發(fā)嗎？況且人們的心理沒(méi)有不同的，高明的醫(yī)學(xué)理論不會(huì)與世隔絕，這部書(shū)一旦出世，必定會(huì)很快遇到揚(yáng)子云那樣的人，并且將有闡明其中的主旨，彌補(bǔ)其中的疏漏，使遭受瘟疫的人都能登上長(zhǎng)壽境域的人出現(xiàn)。這是天下后世的希望，也是吳先生的希望啊?！墩蹞P(yáng)》、《皇荂》這兩種通俗的歌曲，人們聽(tīng)的時(shí)候都能領(lǐng)會(huì)，張嘴而笑；《陽(yáng)春》、《白雪》這兩首高雅的歌曲，能跟著唱和的卻只有幾個(gè)人，古來(lái)如此。了解我或者責(zé)備我，完全聽(tīng)?wèi){當(dāng)代的社會(huì)輿論，難道不好嗎？吳先生認(rèn)為我的話(huà)正確，于是共同評(píng)議審定后就交付刊印了。嘉慶十七年八月十六日，同鄉(xiāng)愚弟汪廷珍謹(jǐn)序。

第四篇：多多益善原文翻譯

同學(xué)們有學(xué)過(guò)《多多益善》這篇文言文嗎?以下是它的原文翻譯，一起來(lái)了解吧。

多多益善原文翻譯

原文

多多益善

司馬遷

上（漢高祖）嘗從容與信（韓信）言諸將能，各有差。上問(wèn)曰：“如我，能將幾何？”信曰：“陛下不過(guò)能將十萬(wàn)?！鄙显唬骸坝诠稳?？”曰：“如臣，多多而益善耳?！鄙闲υ唬骸岸喽嘁嫔疲螢闉槲仪?？” 信曰：“陛下不能將兵，而善將將。此乃信之所以為陛下擒也。”

譯文：

漢高祖劉邦曾經(jīng)隨便地同韓信談?wù)撝T位將領(lǐng)的才能，認(rèn)為他們各有高下。劉邦問(wèn)：“象我，能帶多少兵呢？” 韓信說(shuō)：“陛下不過(guò)能帶十萬(wàn)兵?！?劉邦說(shuō)：“對(duì)你來(lái)說(shuō)又怎樣呢？” 韓信說(shuō)：“象我這樣的人，兵越多越好啊?！?劉邦笑著說(shuō)：“越多越好，為什么你會(huì)被我捉住呢？” 韓信說(shuō)：“陛下不善于帶兵，卻善于統(tǒng)率將領(lǐng)。這就是我被陛下捉住的原因。”

注釋

上：指漢高祖劉邦

嘗：同“?！?曾經(jīng)

從容：閑暇時(shí)隨意

信：指韓信

言：談?wù)摗⒂懻?/p>

諸：各位、眾

能不(fǒu)：即優(yōu)劣.不同“否”,這里指沒(méi)有才能

差：差別

將：率領(lǐng)、統(tǒng)帥

幾何：多少

于：對(duì)于

益：更加

耳：了

何為：即“為何”,為什么

為：被

禽：同“擒”,捉住

善：擅于

此乃：這才

天授：天生的擴(kuò)展閱讀

多多益善（文言文閱讀題）

上常從容與信言諸將能不,各有差.上問(wèn)曰：“如我,能將幾何?”信曰：“陛下不過(guò)能將十萬(wàn).”上曰：“于君何如?”曰：“臣多多而益善耳.”上笑曰：“多多益善,何為為我禽?”信曰：“陛下不能將兵,而善將將,此乃信之所以為陛下禽也.”

【注釋】

（1）[上]皇帝,這里指漢高祖劉邦.（2）[常]通“嘗”.（3）[不]通“否”.（4）[幾何]多少.（5）[于君何如]比起您來(lái)又怎么樣呢?（6）[禽]通“擒”,捉住.【練習(xí)】

1、解釋句中加點(diǎn)字的意義.① 于君何如（加點(diǎn)字于）（）② 多多而益善耳（加點(diǎn)字善）（）擇其善者而從之（加點(diǎn)字善）（）

③此乃信之所以為陛下禽也（加點(diǎn)字信）（）與朋友交而不信乎（加點(diǎn)字信）（）

③ 此乃信之所以為陛下禽也（）

乃取一葫蘆置于地（）

2、在文中找出有通假字和詞類(lèi)活用現(xiàn)象的句子.①有通假字的句子： 同.②有活用現(xiàn)象的句子： 解釋為.3、寫(xiě)出成語(yǔ)及成語(yǔ)的意思：

① 從文中找出的成語(yǔ)是： 意思是：

②《論語(yǔ)>十則中的成語(yǔ)是：

答案

1、① 于：對(duì)于 于：在② 善：好 善：通假字：擅長(zhǎng)

③ 乃：是 乃：于是

2、① 上常從容與信言諸將能不 不：通“否”

何為為我禽 禽 捉住.②能將幾何 將：名詞活用為動(dòng)詞 率領(lǐng)

3、①多多益善：形容越多越好

②熟能生巧：熟練了就能找到竅門(mén)

第五篇：《穿井得人》原文翻譯

穿井得人原是指家中打井后省得一個(gè)勞力，卻傳說(shuō)成打井時(shí)挖得一個(gè)人，用來(lái)比喻話(huà)傳來(lái)傳去而失真?！洞┚萌恕穼儆诔踔斜貙W(xué)文言文。接下來(lái)，小編為您介紹了《穿井得人》原文翻譯，歡迎欣賞與借鑒。

原文：

宋之丁氏，家無(wú)井而出溉汲，常一人居外。及其家穿井，告人曰：“吾家穿井得一人?！?/p>

有聞而傳之者，曰：“丁氏穿井得一人。”國(guó)人道之，聞之于宋君。

宋君令人問(wèn)之于丁氏。丁氏對(duì)曰：“得一人之使，非得一人于井中也?！?/p>

求聞之若此，不若無(wú)聞也。

注釋?zhuān)?/p>

①選自《呂氏春和·慎行覽·察傳》。

②溉汲——從井里打水澆地。溉：音gai，澆灌。汲：音ji，從井里打水。

③及——等到。

④?chē)?guó)人道之——都城的人談?wù)撨@件事。國(guó)：古代國(guó)都也稱(chēng)“國(guó)”。

⑤聞之于宋君——這件事被宋君聽(tīng)到了。之：代詞，指“丁氏穿井得一人”一事，是“聞”的賓語(yǔ)。于：介詞：當(dāng)“被”講，引進(jìn)主動(dòng)者。宋君：宋國(guó)國(guó)君。

⑥問(wèn)之于丁氏——向丁氏問(wèn)這件事。于：介詞：當(dāng)“向”講。

⑦使——使用，指勞動(dòng)力。

譯文：

宋國(guó)有一家姓丁的，家中沒(méi)有井，須到外面打水澆地，因此經(jīng)常有一個(gè)人住在外面。等到他家打了一眼井之后，便對(duì)別人說(shuō)：“我家打井得到一個(gè)人。”

有人聽(tīng)到這話(huà)，傳播說(shuō)：“丁家打井打出了一個(gè)人?！倍汲堑娜硕颊?wù)撨@件事，一直傳到宋國(guó)國(guó)君那里。

宋國(guó)國(guó)君派人去問(wèn)姓丁的。丁家的人回答說(shuō)：“得到一個(gè)人的勞力，并不是從井中挖出一個(gè)人來(lái)呀?！?早知道是這個(gè)結(jié)果，還不如不問(wèn)。