Classic Chinese and Translations

The classical Chinese translation of "Virtue" was "Virtue" or "The Way of Virtue". In modern Chinese,"virtue" generally referred to a person's moral character and behavior. It was an important concept in Confucianism.

The classical Chinese of the Record of Thick Virtue was translated into a book of virtue.

The classical Chinese translation of the black sheep was " black sheep." This sentence comes from the 16th chapter of the Analects of Confucius, Gongye Chang. The original text is: "There are five kinds of horses. One of them is flawless, two are not bad, three are not bad, four are not hungry, five are not satisfied." There are five kinds of horses. One is noble and the other is rich and the other is humble. The third is respectful and respectful. The fourth is respectful and kind. The fifth is gentle and harmonious. People have five virtues, one is benevolence, two are righteousness, three are courtesy, four are wisdom, five are credibility. If there is an unkind person, even if he is rich, he must be poor; If there is an unjust person, even if he is noble, he must be humble; If there is an impolite person, even if he is rich, he must be poor; If there is an unwise person, even if he is noble, he must be humble; If there is an untrustworthy person, even if he is rich, he must be poor. There are five kinds of harm to horses. If they are not tired, hungry or satiated, they will perish. There are five virtues in man. If you are not benevolent, you will not raise unjust people. If you are not noble, you will not listen to people who are not polite. If you are not wise, you will not plan, you will not believe, you will not be friends. Therefore, a gentleman does not raise an unkind person, does not value an unjust person, does not listen to an unwise person, does not plan an untrustworthy person. Therefore, a gentleman does not raise a horse that is harmful to the herd, does not listen to the words of a horse that is harmful to the herd, and does not harm the horses of the herd. This is the way of a gentleman."

The translation of the classical Chinese Ode to Snow is as follows: The northern wind whistled, and the snowflakes danced in the air, turning the world white. The poet stopped to watch and couldn't help but feel a myriad of emotions. The ground was covered in snow as if it was wearing a pure white cotton jacket. The branches were covered in glittering ice crystals. The cold air is filled with the fragrance of snow It made people feel relaxed and intoxicated. This poem expressed the poet's love and praise for the snow scene And his feelings and thoughts about nature. Through the beautiful description of snow, the poet expressed a sense of reverence for nature.

The classical Chinese translation of the Ring-knot Grass was "Biting Grass to Form a Ring". This idiom originated from a fable in Zhuangzi: Foreign Things. It tells the story of a man who, in order to get the love of a beautiful woman, deliberately put his grass in his mouth and tied it to a branch with a rope to express that he was willing to give up everything for this beautiful woman. Later, the man got the beauty but found that the beauty actually liked another man, so he threw away the grass and branches. The story of the grass knot was used to describe the sacrifice and sacrifice one made to achieve a certain goal. It meant that one was willing to do anything to achieve the goal.

Mencius Teng Wen Gong's translation into classical Chinese is one of the Confucian classics of the Warring States Period. The original text is as follows: Mencius Teng Wen Gong's original text: Mencius said,"The question of Teng Wen Gong is like the question of the great tree. Trees are the sum of all trees, and no one in the world can do it. However, if you do it and don't use it, it will be big or small. Now someone saws the big part of the tree under the tree, cuts off the weak part, and takes the small part in the middle. Therefore, isn't it appropriate to abandon the great for the small?" Translated into modern Chinese: Mencius said,"Teng Wen Gong asked this question as if a big tree was asking it. A tree was the sum of many trees, and no tree in the world could exist alone. But isn't it fitting to let him give up the big one for the small one, like letting him give up the trunk for the branch?"

Bai Juyi's unknown translation was that Bai Juyi was not widely known at that time.

The translation of the two classical Chinese poems is as follows: The first song: "Sending the God of Plagues" The Emperor Shenwu is on his birthday I'll send you off to the southeast and fly all over. April in the mortal world is over Peach blossoms begin to bloom in the mountain temple. Second song: "Inscription on the Southern Village of the Capital" last year today in this door The peach blossoms on her face reflected her red. I don't know where my face has gone Peach blossoms still smile at the spring breeze.

For 'Journey to the West', Arthur Waley's translation is quite well - received. For 'Dream of the Red Chamber', Hawkes' translation is considered one of the best. As for 'Romance of the Three Kingdoms', Moss Roberts' translation has its own merits. And for 'Water Margin', Sidney Shapiro's translation is among the notable ones.

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