【表现怒的段落】翻译：梁实秋《怒》

愤怒

安格尔

梁实秋

梁石-洲

愤怒

一个人生气的时候最难看。虽然他看起来一般像莲花，但一旦气得青一块紫一块白一块，甚至脸色也变得像土一样，再加上满脸的筋拧断了，那一面真的不是可憎的。俗话说：“怒从心，恶从胆变生。”人遇到不如意的事，很少会突然变色。年轻、不合情理、愤怒增加，但很多年长的人经常受到同样的火焰困扰。我在张兆年，然后半信半疑，每天早上都要看报纸，戴放大镜，打开报纸，马上要把桌子拍成氧气里，瞪着眼睛，骂咧咧。在报纸的记录中，他看不惯。不看不行，看了恶心。这时大家都躲得远远的，谁也不想见对方的愤怒。一阵雨停了，天一放晴，他的怒气就平息了。

a person looks his ugliest when angry . in anger，a face that is normally as beautiful as a lotus blossom Will tun livid and pale，even ashen Plusanger brings about a change that is both psychological and physiological . very few people can control Theil En their purposes are crossed . young people He would be pounding the table，Fuming with rage and letting loose a torrent of abuse . he did not Like what he read in the newspapers . he could not do wo

施允：“绅士等于愤怒，混乱令人沮丧。君子如智，混乱已经结束。”也就是说，有地位的人突然震怒，就会陷入混乱，反正也会取得效果。一般人还是以少生气、少惹麻烦为主。在生气的状态下，体内的血细胞会有多受伤，血压会有多高，但无论如何都不卫生。而且血气沸腾的时候，异性不太清醒，言行容易过分，所以人也不适合自己。希腊哲学家阿皮蒂特斯说。“请计算一下你有多少天没有生气。以前我每天都生气。有时每隔一天发一次火。以后每三四天就生气。如果30天没有生气，就要向上帝献上牺牲，表示感谢。”减少生气的次数就是修养的结果。修养方法很难说。属于斯多葛派的另一位哲学家罗马的马科斯奥利阿斯说：“当你因为一个人的无耻态度而生气时，请扪心自问：那个无耻的人能不存在于这个世界上吗？那是不可能的。“不可能的事情不需要要求。”“坏人不需要制裁，但我们不需要生气。如果不愤怒，就要抑制愤怒，吹头发，使之成为中秋节。佛家将“愤怒”列为三读之一，“心灵胜于烈火”，克服愤怒是牵制的基本功夫之一。燕丹子说：“血勇敢的人，愤怒而面红耳赤；麦克勇人，愤怒和面部绿色；骨头勇敢的人，愤怒和脸白；勇敢的人生气和颜色不变。“我认为那个勇猛是从苦行修炼中获得的。天生喜怒不形于色，那天赋实在太厚了。

According to the Bo

ok of Poems,1 “When the ruler shows his anger, the rebellion of his subjects will quickly stop; when the ruler creates public well-being, the rebellion of his subjects will quickly end.” This means that, in a fit of anger, a person in power can crush a rebellion and cause things to return to normal. For ordinary people, however, it will be better if they keep their temper under control and avoid getting into trouble. A person in a fury loses countless blood cells in his body and causes a sharp rise in his blood pressure. In short, anger is bad for a person’s health. Worse still, when his blood boils with rage, his mind becomes muddled, and he is likely to speak or act out of line, causing injury to himself as well as others. “Count the number of days in which you did not get angry,” says Epictetus, the Greek philosopher. “In the past, I used to get angry every day; sometimes I got angry every other day; later on, I got angry once every three or four days. If you have not been angry for thirty days at a stretch, you should make offerings to the gods to express your gratitude.” A decrease in the number of such outbreaks is a result of self-discipline. The method of self-discipline is very hard to explain. “When you are angry at someone else’s shamelessness,” says Marcus Aurelius of Rome, another stoic philosopher, “you should ask yourself, ‘Can that shameless person not exist in this world?’ That is impossible. Do not demand what is impossible.” This does not mean that we need not impose sanctions on a bad person; it only means that we need not get angry. If anger cannot be avoided, it should at least be controlled so as not to become excessive. The Buddhists list Krodha (anger) as one of the three poisons2. They believe that “a heart full of anger causes greater destruction than a conflagration” and that controlling anger is one of the basic requirements of self-cultivation. According to the Book of Yandan Zi,3 “the face of a blood-brave person turns red in anger; the face of a vein-brave person turns purple in anger; the face of a bone-brave person turns pale in anger; the face of a mind-brave person does not change color in anger.” I think that a person can become “mind-brave” only through extreme austerity and self-cultivation. A person born with a face that will betray no emotions is, indeed, exceptionally endowed.

清朝初叶有一位李绂，著《穆堂类稿》，内有一篇《无怒轩记》，他说：“吾年逾四十，无涵养性情之学，无变化气质之功，因怒得过，旋悔旋犯，惧终于忿戾而已，因以‘无怒’名轩。”是一篇好文章，而其戒谨恐惧之情溢于言表，不失读书人的本色。

In the early years of the Qing dynasty, a writer named Li Fu published a collection of his essays under the general title of Mutang Leigao. In one of the essays, entitled “The Story of the House without Anger”, he said, “Though I am over forty, I have not yet learned to control my emotions, nor have I succeeded in changing my temperament. I made mistakes due to anger and, despite my repentance, I soon became angry again. For fear that I will remain an irascible person to the end, I have named my home the ‘House without Anger’.” It is an excellent essay and, true to his character as a scholar, it clearly expresses the author’s fear of and vigilance against anger.

Notes:

1. Chinese title Shi Jing. It is the first anthology of Chinese poetry and was compiled by Confucius.

2. The other two poisons are raga (cupidity) and moha (ignorance).

3. This book, whose authorship is unknown, contains stories about Prince Dan of the state of Yan who lived in the third century B.C. during the period of the Warring States.

（Ta-tsun Chen 译）