词汇汉译英常用技巧（1）对等译法
对等是翻译的最高境界，但完全的对等几乎是不可能的。
所以，可以采取大致对等的手法（所谓大致对等，是指比喻的方式基本一致，但意象,也就是比喻所用的image发生了改变）：
e.g.1.扪心自问，他不得不承认自己错了。
By searching his heart, he could not but admit that he was in the wrong.
2.你真是福星高照。
You have a lucky star above you.
3.我们必须全力以赴，拿下这场比赛。
We must go all out to win this game.
4.你真不该插手他们的事情。
You really shouldn’t have poked your nose into their business.
5.那种情形之下，他除了忍气吞声又能怎样呢？
As things stood, what could he do but swallow the insult?
6.他们个个摩拳擦掌，士气高涨，准备再打一个漂亮仗。
Being in high morale, every one of them rolled up their sleeves, eager to win another brilliant victory.
7.为了救他的母亲，他赴汤蹈火。
He went through fire and flood to save his mother.
8.在纽约市寻找一个失落的小孩，那简直是大海捞针。
Looking for a missing child in New York City. Tha t’s like looking for a needle in a hay stack.
9.对问题视而不见并不能解决问题。
Turning a blind eye to a problem won’t solve the problem.
10.为了迷人眼目，他们把自己打扮成革命者。
To throw dust into the eye of the public, they decked themselves out as revolutionaries.
11.有时候老虎走近些，但对驴子还是敬而远之。
Sometimes the tiger ventured nearer, but still kept a respectable distance from the donkey.
Exercise :
1.哀公问于孔子曰，寡人闻之，东益宅不祥，信有之乎？孔子曰，不祥有五，而东益不与焉。
夫损人益己，身之不祥也；弃老取幼，家之不祥也；择贤用不肖，国之不祥也；老者不教，幼者不学，俗之不祥也；圣人伏匿，天下之不祥也。
兆:presage ;omen 损人益己:to harm others to benefit oneself 贤:solon/sagacious person
不肖:unworthy 俗:custom 圣人:sage/saint 伏匿/匿伏:to stay in concealment
2.子路问于孔子曰，治国如何？孔子曰，在于尊贤而贱不肖。
子路曰，范中行氏尊贤而贱不肖，其亡何也？曰，范中行氏尊贤而不能用也，贱不肖而不能去也。
贤者知其不己用而怨之，不肖者知其贱己而雠之。
怨雠并前，中行氏虽欲无亡，得乎？
1. “I hear that it i s an evil omen/treacherous presage to have the house facing east. Shall I believe it?” asked Aigong of Confucius. “There are five evil omens, but none has anything to do with having one’s house facing the east,” came Confucius reply. “First, it would presa ge physical harm to harm others to benefit oneself. Second, pampering the young while neglecting the old, this would be an evil omen for the family. Third, it would be a kingdom’s bad omen to exploit the unworthy when choosing talents for government. The old do not advise while the young refuse to learn, this is the fourth evil presage, which is bad for the customs. And when sages and saints choose to stay in concealment, it would be an evil omen for the whole world.”
Then Confucius added, “First, personall y speaking, it would incur physical damage to benefit oneself from harming others. Second, speaking of the family, it would be an evil omen to pamper the young while neglecting the old. Third, when a state or kingdom is concerned, it is likely to be a wicked presage
to select/choose the unworthy for government/to govern. Fourth, as for the customs, it would signify an evil omen if the old do not advise/instruct and the young refuse to learn. Finally, as far as the world is concerned, if sages and saints all choose to stay in concealment, that could serve as a disastrous omen for the whole world.
2. Zilu, one of Confucius’ favorite disciples,once asked Confucius, “What is the best way to govern a state/kingdom?” Confucius replied that the key policy is to show respect of sages/ sagacious persons and despise of the unworthy. To this Zilu further asked, “In Fan Zhongxing’s kingdom, the sages/ sagacious were respected and the unworthy despised. Why did it perish after all?” Confucius said, “Fan respected the sag acious but failed to put to use their talents/wisdoms and advice. He despised the unworthy but was unable to get rid of them/dispose of them. Therefore,/As a result,the sagacious complained to/were dissatisfied with him for putting their wisdom and talents to waste while the unworthy hated him because of being despised/humbled/humiliated. Neither was contented with his policies. He was either hated or complained of.Under such circumstances, how could Zhongxing’s kingdom avoid the ultimate peril despite his wish/desire to survive?。