中国文学翻译成英文美文
长期以来,培养学生英语阅读能力是高中阶段英语教学的重要内容之一。新课标中已经明确指出:英语阅读能力决定了其他能力的提高和进步,是发展其他语言技能的基础和前提。下面是小编带来的中国文学翻译成英文美文，欢迎阅读!
中国文学翻译成英文美文篇一
生命的三分之一
One Third of Our Lifetime
邓拓
Deng Tuo
一个人的生命究竟有多大的意义，这有什么标准可以衡量吗?提出一个绝对的标准当然很困难;但是，大体上看一个人对待生命的态度是否严肃认真，看他对待劳动、工作等等的态度如何，也就不难对这个人的存在意义做出适当的估计了。
What is the significance of life? Is there any gauge to measure it? It would be very difficult, of course, trying to advance an absolute standard. However, the significance of one's existence can more or less be rated by examining his attitude toward life and work.
古来一切有成就的人，都很严肃的对待自己的生命，当他活着一天，总要尽量多劳动、多工作、多学习，不肯虚度年华，不让时间白白的浪费掉。我国历代的劳动人民以及大政治家、大思想家等等都莫不如此。
Since ancient times all people of accomplishment are very serious about their lives. While they are alive, even if there is only one day left to live, they try to work as hard as they can and learn as much as possible, never letting a single day slip by without any gain. This is true of the working people as well as of the great statesmen and great thinkers in our history.
班固写的《汉书·食货志》上有下面的记载：“冬，民既人;妇人同巷相从夜绩，女工一月得四十五日。”
In the chapter “Foods and Goods" of The Chronicles of the Han Dynasty, the great historian Ban Gu states:"In winter people stay indoors. Women get together to spin hemp threads at night. They manage to work forty-five days in a month."
这几句读起来很奇怪，怎么一月能有四十五天呢?再看原文底下颜师古做了注解，他说：“一月之中，又得夜半为十五日，共四十五日。
”It sounds strange. How come there are forty-five days in a month? Let us look at its annotations given by Yanshigu:"They gain half a day 's time every night and, they have forty-five days in a month."
这就很清楚了。原来我国的古人不但比西方各国的人更早地懂得科学地、合理地计算劳动日;而且我们的古人老早就知道对于日班和夜班的计算方法。
Now it’s clear. Our ancestors had, earlier than the westerners, learned how to calculate workdays accurately and reasonably. They had also learned how calculate day shift and night shift as well.
一个月本来只有三十天，古人把每个夜晚的时间算作半天，就多了十五天。从这个意义张说来，夜晚的时间实际上不就等于生命的三分之一吗?
It is common knowledge that there are only thirty days in a month. Counting the time of one night for half a day, our forefathers managed to expend the month by fifteen days. In this sense the night time gained amounts to one third of our lives, doesn't it?
对于这三分之一的生命，不但历代的劳动者如此重视，而且有许多大政治家也十分重视。班固在《汉书?刑法志》里还写道：
This one third of life is not only treasured by the working people but also by the great statesmen in our history. In the chapter "Criminal Law" of The Chronicles of the Han Dynasty, Ban Gu also states:
“秦始皇躬操文墨，昼断狱，夜理书。”
"The First Emperor of the Qin Dynasty set a good example in being industrious, disposing of lawsuits during the day and reading at night ,"This is about how he tried to find time to read at night.
有的人一听说秦始皇就不喜欢他，其实秦始皇毕竟是中国历史上的一个伟大的人物，班固对他也还有一些公平的评价。这里写的是秦始皇在夜间看书学习的情形。
To some people the The First Emperor of the Qin isn’t a pleasant name to recall but there is no denying that he was a great figure in the history of China. Even BanGu has an impartial opinion of him.
据刘向的《说苑》所载,春秋战国时有许多国君都很注意学习。
Liu Xiang, the great scholar of the Han Dynasty ,cites in his historical Anecdotes many princes of the Spring and Autumn period and Warring States period who paid great attention to learning.
为什么古人对于夜晚的时间都这样重视，不肯轻易放过呢?我认为这就是他们对待自己生命的三分之一的严肃认真的态度，这正是我们所应该学习的。
Why did the people in the set such great store by the night time? I think this is positive proof of their attitude toward the one third of their lives. This is exactly what we should learn from them.
我之所以想利用夜晚的时间，向读者同志们做这样的谈话，目的也不过是要大家引起注意珍惜这三分之一的生命，是大家在整天的劳动，工作以后，以轻松的心情，领略一些古今有用的知识而已。
My intention of writing this little essay tonight is to call the readers’ attention to the one third of his lifetime so that , after working for a whole day, he can sit relaxed at home, browsing through and appreciating the useful knowledge of the past and of the present.
中国文学翻译成英文美文篇二
我可能是天津人
I Might Have Come from Tianjin
侯宝林
Hou Baolin
还是从火车上说起吧!大约在我四岁多的时候，我坐过火车。当时带我坐车的人，是我的舅舅，叫张全斌。我记得那时我的打扮挺滑稽的，穿着蓝布大褂、小坎肩，戴瓜皮小帽。那时候，小孩子打扮成那个样子，够不错了。在我的童年中，也就只：有过这么一次。在火车上，因为小，没坐过火车，也很少见过家里以外的人，觉得挺新鲜。也许人在幼年时代终归想要些温暖吧!那时舅舅抱着我，哄着我，我觉得很温暖。一路上吃了半斤炒栗子，睡了一会儿觉，就到了北京。根据这个情况，现在估计起来，我可能是从天津来的。我现在对我原来的父母还有个模糊不清的印象，父亲、母亲的形象还能回忆起一点儿，但很模糊。究竟家里姓什么?哪里人?不知道。我只知道自己的生日和乳名。生日是自己长大以后听家里大人说的，是农历十月十五酉时生人。所以我的乳名叫“酉”，北京人爱用儿化韵，前面加个小，后面加“儿”，就叫“小酉儿”。关于我个人的历史情况，我就知道这一些，再多一点都记不起来了。
Let me begin with my trip on the train. When I was about four years old I had traveled by train.The man I traveled with was my uncle Zhang Quanbin. I still remember how funny I looked theway I was dressed - in a blue cloth gown with a short sleeveless jacket over it and a skull capon the head. In those days it was good enough for small kids to be dressed like that. However,it was my only experience to boast about in my childhood. As I had never traveled by train ormet anyone outside my family before, I felt everything on the train was new to me. Probably inchildhood, one always needs some comfort. Sitting in my uncle's lap, being humored all theway, I was very happy. We ate half a jin of roast chestnuts, had a nap and soon arrived inBeijing. With the hints mentioned above I assume I might have come from Tianjin. Even today Ican recollect what my own parents looked like but, of course, my impression is blurry. As forwhat my family name was and where my parents came from, I really don't know. I onlyremember my birthday and my infant name. I was told about my birthday by my foster-parentswhen I grew up. I was born in the “you" period (between 5-7 p.m.), 15th of the 10th lunarmonth. So I was named You. Prefixed with xiao-young, and suffixed with a diminutive er--anintimate way of addressing young and small things by Beijingers, my name, therefore, becameXiao You'r. This is all I know about my childhood and beyond that I do not remember muchelse.
中国文学翻译成英文美文篇三
五台名刹画沧桑
The Famous Monastery Witnesses Vicissitudes
常书鸿 李承仙
Chang Shuhong& Li Chengxian
1985年7月24日至10月30日，我和李成仙为完成日本东京枣寺前住持管原惠庆长老之遗愿，应邀为该寺绘制《玄中寺组画》。
At the invitation of the Buddhist abbot of the Date Monastery in Tokyo, Japan, Li Chengxianand I did a set of mural paintings of the Xuanzhong Monastery—Monastery of Mystery for theDate Monastery from July 24 to October 30, 1985, thus carrying out the behest of KeikyoSugehara, the late abbot of the well-known Japanese Buddhist temple.
玄中寺位于距山西省太原市60公里的吕梁山脉的石壁山中。据记载，寺为北魏延兴二年(公园472年)由高僧云鸾大师所建。云鸾研究佛学，专修净土，先后撰写了《净土十二偈》、《续龙树偈》、《调气论》、《往生论注》等著作，得到北魏孝文帝的尊重，赐号“神云”，故常推为净土教的始祖。
The Mystery Monastery is located in the Lvliang Mountains, 60km from Taiyuan in ShanxiProvince, China. Records show that the temple was built by an eminent monk named Tanluan inthe 2nd year of Yanxing (472) of the Northern Wei Dynasty (386—534). Master Tanluan was aBuddhist scholar, specializing in the Sukhavati Sect. He wrote The Twelve Gathas of theSukhavati and some other important works. He won the respect of Emperor Xiaowen, whogranted him the title of “Tan, the Immortal”. That is why Master Tanluan is commonly regardedas the founder of the Sukhavati Sect.
至隋唐时代，高僧道绰，善导都先后在玄中寺住持、探讨、研究净土佛学，讲经说法。玄中寺成为我国佛教净土宗的祖庙和中国北方的主要道场，在中国佛教史上有十分重要的地位。因此，唐代之后，随迭遭兵乱，但屡毁屡建，以至保存到现在。
In the Sui (581一618) and Tang (618—907) Dynasties, eminent monks like Daochuo andShandao became abbots of the temple successively, where they distinguished themselves inthe study of the doctrine of the Sukhavati Sect. The Mystery Monastery is the first temple ofthe Sukhavati Sect and a principal Buddhist temple in Northern China. Obviously, the Monasteryoccupies an important position in the history of Buddhism in China. Although it was destroyedmany times during dynastic wars, it was rebuilt time and again so that it is now preserved asbefore.
从唐代以来，以云鸾、道绰、善导所创立的净土法门体系传到日本后，日本高僧法然和亲鸾，先后以三位大师著作为依据，立教开宗，建立了日本佛教净土宗和净土真宗。自此，与玄中寺一脉相承的净土宗教义在日本广为流传。
Since the Tang Dynasty, the doctrine of the Sukhavati Sect originated by Tanluan, Daochuoand Shandao has been passed on to Japan, where Japanese eminent monks like Horan andQinluan founded the Sukhavati Sect in Japan on the basis of the Buddhist works by the above-mentioned three Chinese masters. That is how the doctrine of the Sukhavati Sect, whichoriginated in the Mystery Monastery in China, has been wide spread in Japan.
1920年12月27日，日本常盘大定博士历尽千辛万苦寻访了山西玄中寺，并著书立说，玄中寺即被尊为日本佛教净土宗的祖庭。1942年秋，日本佛教界著名人士常盘大定博士、管原惠庆长老等专程前来玄中寺举行了纪念云鸾大师圆寂一千四百年奉赞会。当时管原惠庆长老怀着对祖庭的崇高敬意，从寺中摘了一把枣子带回日本，经过精心培育，长成了一棵枣树。长老遂把自己住持的寺院更名为枣寺。
On December 27, 1920, Dr. Daitei Tokiwa, having gone through all kinds of hardships anddifficulties, reached the Mystery Monastery in Shanxi Province. He wrote many books to confirmthe fact that the Japanese Sukhavati Sect of Buddhism originated in the Mystery Monastery ofChina. In the fall of 1942, Dr. Daitei Tokiwa and Master Keikyo Sugehara made a special trip tothe Mystery Monastery and held a ceremony there in commemoration of the 1,400thanniversary of the death of Master Tanluan. Having a deep respect for the founder, MasterSugehara picked a handful of dates from the date tree in the Monastery and took them toJapan. He planted the seed in his monastery, where, with the meticulous care, it has growninto a big date tree. So Master Sugehara named his temple “The Date Monastery”.
日本佛教界朋友们在战后非常困难的情况下，为促进中日友谊作了大量工作。1953年大谷萤润、管原惠庆等收集了战争中在日本殉难的七千余中国烈士之遗骨送还中国。周恩来总理生前曾以“饮水不忘掘井人”来赞扬日本朋友们，肯定了他们对中日关系正常化所起的作用。
After World War II, friends in the Japanese Buddhist world did a lot to promote the friendshipbetween Japan and China under most difficult conditions In 1953, Eyun Otani, Keikyo Sugeharaand others gathered remains of over 7,000 Chinese prisoners of war who died in Japan duringthe war, and sent them back to China. In high praise of the Japanese friends for theircontributions to the normalization of relationship between the two countries, the late PremierZhou Enlai said: “Don't forget the well-diggers when you drink from the well.”
1977年日本佛教界朋友成立了“日中友好净土宗协会”。管原惠庆长老不遗余力，在他84岁高龄时，还创办了《玄中一派》的期刊，致力于日本中国友好的宣传。
In 1977, friends in the Japanese Buddhist world set up the Japan-China Friendship Associationof the Sukhavati Sect. Master Keikyo Sugehara in spite of his advanced age of 84, started thepublication of the magazine True Disciples of the Mystery Monastery, thus making fresh effortsto promote the friendship between the Japanese and Chinese peoples.
早在1958年我们第一次在日本举办敦煌艺术展览时，管原惠庆长老曾邀请我们为他的寺院绘制五台山壁画。但因为当时敦煌百废待举工作繁重，无法承担。管原惠庆长老于1982年2月仙逝。枣寺继承人为完成管原惠庆长老热心中日友好和文化交流的遗愿，正式邀请我和李承仙东渡日本在新落成的枣寺正殿绘制壁画。我们受文化部和中国佛教协会的委派，与1985年绘制了《玄中寺组画》。
As early as 1958，the year when the Dunhnang Murals Exhibition was held first time in Japan,Master Keikyo Sugehara invited Li Chengxian and me to do paintings of Wutai Mountain for hismonastery. As that was the time when we were busy restoring the Dunhuang Murals, we couldfind no time for that task. In February, 1982, Master Sugehara passed away. To carry out hislast wish and promote the friendship and cultural exchange between Japan and China, thepresent abbot of the Date Monastery sent us an official invitation to paint murals in the newlyconstructed Main Hall of his monastery. In 1985, the Chinese Ministry of Culture and theChina Buddhist Association entrusted us with the responsibity for the work.
《玄中寺组画》的创作构思和绘制技法，是我们本着对敦煌艺术临摹和研究40多年的经验，主要继承中华民族遗产的风格，吸取了敦煌唐宋时代壁画法华经《化城喻品》等艺术风格形成的。我们在画幅中按照其地理环境和内容，标出15个榜题，即：山西五台山、挂山古松、太原双塔、文水之渡、玄津石桥、秋容胜境、永宁禅寺、大玄中之寺、象离大和尚之塔、管原惠庆长老之塔、中日友谊之树、大祖师之殿、俱会一处之冢、西方圣境、大千佛之阁。在画幅上部七身奏乐飞天配以随风飘动的七种乐器，以表现天上、人间、中日深厚的友情。
As Li Chengxian and I had engaged in the study and copying of the Dunhuang Murals for 40-odd years, we did the set of mural paintings of the Mystery Monastery after the techniques andstyle of the Dunhuang art. The murals are composed of 15 paintings, each presenting adifferent location or content: Wutai Mountain in Shanxi, Old Pines on Gua Hill, Twin Pagodas inTaiyuan, China-Japan Friendship trees, the Pure Land, to name just a few.
这是我们在日本东京一百个日日夜夜劳苦工作的结晶，用心血谱写出来的中日友情。愿中日两国人民像飞翔在天上的香音神那样，世世代代友好，愿中日友好文化交流万古长青!
We worked hard day and night for over three months. The paintings symbolize our efforts tocontribute to the friendship between the Chinese and Japanese peoples. May the culturalexchange be everlasting between China and Japan.