三头六臂
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三头六臂范文第1篇
“哪吒”始现
哪咤，梵语名为Nalaku-vara，音译为那咤矩袜哕、那罗鸠钵罗、那咤鸠跋罗、那咤俱伐罗等，简称为哪咤，也称那孥天、那罗鸠婆。唐以前的中国佛教界并未传有“哪咤”之名，到了唐代才有了关于哪咤的“记录”。
目前可见，最早提及哪咤的是唐代从天竺来华的僧人菩提流志（562～727年）翻译的《不空捐索神变真言经》。这部佛经在神龙二年（706年）夏开始翻译，到景龙三年（709年）春译成。经中说到世尊，也就是释迦牟尼佛说法，神众侍卫、听奉，其中就有那咤俱钵罗神。但这里只是提到其名字，没有进一步的叙说。
之后提及哪咤的是唐玄宗时期的高僧不空（705～774年）翻译的《北方毗沙门天王随军护法仪轨》、《北方毗沙门天王随军护法真言》。按照这两部佛经的说法，哪咤是毗沙门天王的三太子，手执神戟，守护国王、百官以及佛教的信众，并且眼观四方，如果有人对以上诸种人起坏心的话，哪咤就会用金刚杖刺其心、眼及头等部位。在这两部经典中的哪咤是国家和佛法的守护神。前者可能是源于其父亲毗沙门天王，毗沙门天王是北方阎浮提的守护神。相传玄宗天宝元年（742年），吐蕃、康居等五国来侵，围困安西城。唐玄宗请不空作法，于是有毗沙门天王率领神兵出现，蕃兵因而溃走。哪咤作为凡间国土的守护神只能与他父亲是一致的。《北方毗沙门天王随军护法真言》中还说毗沙门天王有宝塔供奉释迦牟尼像，哪咤经常捧持此塔，随侍在天王左右。这应该是后世毗沙门天王演变成托塔李天王的源头。
中唐时人元友谅在《汶川县唐威戎军制造天王殿记》中说到，毗沙门天王“住水晶宫，护阎浮界，哪咤捧塔以前峙”。晚唐人郑綮（？～899年）在他的笔记小说《开天传信记》中还记载了一个哪咤向道宣（596～667年）敬奉佛牙的传说。道宣是唐代有名的律僧，传说他修行勤苦，经常夜里行走。有一次从台阶上摔下，忽然有少年捧承其足。道宣询问少年何人，后者自言是毗沙王之子哪咤太子，因为感于道宣持法精进，暗中为道宣护法已经很久了，哪咤后来又将自己一直敬奉的佛牙转赠给道宣。
“析骨还肉”的传说
到了宋代，哪咤在禅林中已是广为人知。禅师在示法说禅时，经常以哪咤为话头来打禅机，觉醒禅众。
哪咤为人熟知的神通之一是三头六臂，这当然也是源于佛教。后秦（384～417年）僧人竺佛念译《菩萨处胎经》卷六谓菩萨降生凡间为“三头八脚，四眼八臂”。宋代禅林也常称言八臂哪咤，如宋绍兴三年（1133年）编成的《圆悟佛果禅师语录》中记载圆悟克勤禅师说禅就有“钟馗小妹舞三台，八臂那咤嚼生铁”的说法。但如果头、臂合起来的话，禅林却常称哪咤为三头六臂，绝少称三头八臂。较早提到哪咤三头六臂的是北宋的汾阳善昭（947～1024年）禅师，《汾阳无德禅师语录》中言“三头六臂擎天地，忿怒那咤扑帝钟”。稍后的圆悟克勤（1063～1135年）禅师编《碧岩录》中也说，“忽若忿怒那咤，现三头六臂”。两人都是禅宗临济宗的巨擘，影响深远。之后，哪咤三头六臂的说法似乎已经成了禅林的“常识”。
宋代禅林也开始流传哪咤“析骨还肉”的传说。按照北宋僧道原撰成于景德元年（1004年）的《景德传灯录》的记载，此说较早在晚唐时已有了。《景德传灯录》中载，有人问禅，“那咤太子析骨还父、析肉还母，如何是那咤本来身”，投子大同禅师放下手中杖子来作回答。同书中，还记载有人向天台山德韶（891～972年）禅师问禅，说道“那咤太子析肉还母，析骨还父，然后于莲华上为父母说法”。哪咤到底为了什么要析骨还肉，大家都没有说明。但既然之后又为父母说法，这可能是为了证明肉身虚空、佛法为真吧。
北宋苏辙的《那吒》诗中说：“北方天王有狂子，只知拜佛不拜父。佛知其愚难教语，宝塔令父左手举。”宝塔从最初的由哪咤捧持变成了毗沙门天王亲自托举。从诗意来看，哪咤和其父之间是有矛盾的，这宝塔似乎是佛赐给天王，用来降服哪咤的。
宋代哪咤显然已成为禅林打禅机时习用的话头，虽然语焉不详，但后来哪咤传说的一些要素，如宝塔、三头六臂、析骨还肉等也已经在此时出现。从情理来推断，这时关于哪咤的故事应该已经广为流传、为人熟知，因此才能信手拈来，而不需要再偷解。
元杂剧有《二郎神醉射锁魔镜》，说的是二郎神拜访好友哪咤，乘兴射破锁魔镜，放出牛魔王，后者兴风作浪，哪咤、二郎神前去讨伐，最终将牛魔王降服。哪咤的形象在这里第一次得到了正面的描绘。剧中的哪咤“三头六臂，六般兵器，一来一往，一上一下，有似高飞”，是一个有着神通变化、武艺高强的神话英雄。
哪吒故事的成型
一直到了明代，我们今天熟知的哪咤故事才基本成型。明刻本《三教搜神大全》“哪咤太子”条目第一次对哪咤的生平做了详细、完整的描绘。书中说哪咤本来是玉皇大帝驾下的大罗仙，身高六尺，首带金轮，三头九眼八臂。后来奉玉帝命下凡降魔，投胎于托塔天王李靖家。生下才5日，哪咤就自己跑到东海洗澡，与龙王作战，杀了九龙；又手搭轩辕箭，射死石姬娘娘之子。因为连连闯祸，惹怒了父亲，遭其责骂，哪咤遂割肉剔骨还父，其真灵求救于世尊，也就是如来佛。世尊遂折荷菱作为筋骨，荷叶为衣，作法令哪咤重生。哪咤后来降魔有功，玉皇大帝封其为“三十六员第一总领使”。原来的哪咤坐莲花上说法变成了莲花化生，莲花在佛教中是佛性高洁的象征，哪咤因其而重生，应该也是在暗喻其性行纯净无染。
将哪咤故事最终完善、并使之在民间广发流传的是明代的两部神魔小说《西游记》和《封神演义》。《西游记》第八十三回中用白话概略交代了哪咤的来历。其内容与《三教搜神大全》基本一致，增加说明了哪咤的得名原因，是因为他出生时左手掌上有个“哪”字，右手掌上有个“咤”字。还有就是李靖托塔的原因，是因为哪咤重生后要杀天王，报剔骨之仇，如来便赐李靖宝塔来镇伏哪咤。因为哪咤排行第三，这部小说中又给他安排了两个哥哥：金吒、木吒。在这部小说中，哪咤多次出现，从一开始跟随李天王到花果山与孙悟空大战，到后来帮助唐僧师徒擒拿牛魔王、收服金鼻白毛老鼠等，其形象在整部作品中非常突出。
到了许仲琳的《封神演义》中，则对哪咤的一生有了更为详细、深入的叙述。《封神演义》说哪咤是商朝末期陈塘关总兵李靖的第3个儿子，其妻生下一肉球，李靖以为是妖怪，用剑劈开，里面正是哪咤。哪咤后来被太乙真人收为门徒。因在东海玩水，打死东海龙王的三太子敖丙，龙王兴师问罪。为了不连累父母，哪咤割肉还母、剔骨还父而死。之后又因李靖阻挠，复活不成，太乙真人用莲花、莲藕助其重生。哪咤后来便助姜子牙兴周灭纣，战功卓著。哪咤在这里也从成年人的形象变成了一个手持火尖枪的小孩模样，正式成为民间熟知的少年英雄形象。
哪咤借莲花托生则是因为哪咤源自于佛教。莲花本是佛家所尊奉的至沽、至妙、至神、至圣之物，佛祖菩萨即为莲花化身。圣洁的莲花象征着佛教的神灵，在广大信众的心目中占有至尊地位，与莲结缘是他们孜孜以求的福份。民间传说中哪咤以莲花为身，正意味着其彻底脱凡去俗，走向神圣，走向永生。凭借莲花，哪咤从世俗到神圣、从凡人到天神的身份转换得以圆满完成。
哪咤之所以为民间熟知并喜爱，首先是因为其本身经历的曲折感人，其敢与龙宫作对、不畏的精神令人敬佩，而其析骨还肉的惨烈遭遇也使人无限感慨；其次则是其神通广大、变化无穷，是古代流传的众多神仙中十分突出的一位。而又因为其孩童的形象，使其在民间更具亲和力，更讨民众、特别是少年儿童的喜爱。
三头六臂范文第2篇
一天齐齐和刻刻在外面玩耍。忽然一个飞碟从地下转了出来。从里面走了八个力大无比、三头六臂的怪物。那些怪物给他们打了，怪物们把他们两三下就把他们带走了。怪物大王看见他们可高行了说：“赶快喷火把他们放进锅里烧了，伙计们今天可以好吃的了。”那些怪物兴高采烈的说说笑笑，快乐无比。只有喷火的积极科沉默不语。一边喷火一边嘀咕着什么这时齐齐和刻刻被炎热的烈火烧得像锅上的蚂蚁火烧屁股。
不看不知道，一看吓死掉。“那怪物王三头六臂，八只眼睛。六条腿，四百只嘴，背了上长着三十六只小翅膀，吓死人了。怪不得是他们的大王。”刻刻认真的说。齐齐说：“别说了，别说了，你还不看看我们自己我们都火烧屁股了，你还说，你不想活了我还想活。这时怪物王说：”反正你们会是死的。”刻刻说：“你别雪上加霜了。”“你未免也太不像话了！”这时，积极科突然转了方向，向怪物王喷火。怪物王防不胜防就被积极科给烧死了。积极科连忙转过头说你们快逃呀！不要管我啦！不要回头！这时他被怪物二王用冰给冻死了。
他们安全的带了原地。他们的爸爸妈妈开心极了。拥抱着他们，亲吻着他们。可他们一点也不开心，他们再想……
阳光小学三年级：***
三头六臂范文第3篇
2、释义，意为没有什么不能做的。泛指智慧与力量等，样样能做；
3、出处，宋·沈括《梦溪笔谈》卷二十一；
4、近义词， 神通广大，三头六臂，左右逢源，八面玲珑；
三头六臂范文第4篇
故乡的云千变万化，天空像是一块巨大的画板，在蔚蓝的天空中，有时云彩像是一个巨大的牛头，过来一会儿，牛头又逐渐变换成了一团大棉花。再过一会儿，没准又有三头六臂的孙悟空在空中耍着金箍棒。一阵风吹过，巨大魁梧的牛头、一团团洁白无瑕的棉花和孙悟空都被吹撒了，不知道什么时候又要出现。
据说，不同的云彩还代表着不同的天气。古时候的人就是通过看云来认识和预测天气的，这些云朵根据不同的形状，还有不同的名字呢，像火烧云，地震云，鱼鳞云等等......小小的云彩都有这么多的知识，大自然真是太奇妙了！
故乡的云真是奇妙......
三头六臂范文第5篇
玉门市第二小学四（三）班 吴孟?@
指导教师 顾颜花
在我的书架上，处处都可以见到同学们喜欢的动画明星，有多啦A梦、哪吒、奥特曼、卡布达……
小明星要开会了，他们这次的主要话题是：评选他们当中谁是同学们的最爱。
会议开始了，还没等主持人贝儿说话，小英雄哪吒就发言了：“我脚踩风火轮，身背乾坤圈、手拿混天绫，三头六臂，神通广大，我是同学们心中的最爱。”“去去去，别吹牛了，在俺老孙面前哪有你说话的份。俺老孙七十二般变化，上天入地，降妖除魔无所不能，俺才是孩子们崇拜的偶像。”孙悟空抢白道。
他们就这样你一句，我一句，争吵不休，这时贝儿说话了，你们这样吵下去是没有结果的，真正的评判权在同学们手上。
三头六臂范文第6篇
[KeyWords]numbers;Chinese;English;comparison;translation
【摘要】数字是语言科学中的一个特殊领域，是表示数量或顺序的词类。在汉英两种语言中，数字作为计算功能的意义是一致的。但由于受民族心理、、神话传说等文化差异的影响，数字被赋予了丰富的文化内涵。对不同或相同的数字，汉英有着不同的崇尚或禁忌习俗，以及不同的联想和意义，并由此而孕育出各自独特的数字文化。因此，在翻译数字，尤其在民间语言和文学作品中，要对汉英两种语言与文化有较全面的了解,并充分考虑到英汉数字的模糊语义的差异，灵活运用不同的翻译方法，才能译出形神兼备的作品。
【关键词】数字；汉语；英语；对比；翻译
1.Introduction:
1.1Language,cultureandnumbers
1.1.1Therelationshipbetweenlanguageandculture
Culture,acontroversialandpuzzlingquestion,hasbeenconceptualizedfromdiverseperspectivesbygenerationsoflinguistsandanthropologists.Ithasnocompletelystandarddefinitions,however,“culture,inabroadsense,meansthetotalwayoflifeofapeopleincludingthepatternsofbelief,customs,objects,institutions,techniques,andlanguagethatcharacterizesthelifeofthehumancommunity”[1].Ascultureissoinclusive,itpermeatesvirtuallyeveryaspectofhumanlifeandinfluencespredominantlypeople’sbehavior,includinglinguisticbehavior.Andlanguage,“thecarrierandcontainerofculturalinformation”[2],iscommonlyviewedasameansofcommunications,meansofexpressingideasandemotionsofhumanbeings.Language,asareflectionofthecultureandamirrorofthesociety,isstronglyinfluencedandshapedbyculture.Andcultureisinfluencedbymanyfactors,suchaslanguage,beliefs,customs,socialhabitsandsoon.Thus,languageandculture,intrinsicallydependentoneachother,cannotexistwithouteachother.Thecloserelationshipbetweenlanguageandcultureisreadilyshownbythefactthatcultureistransmittedfromonegenerationtothenextthroughlanguage.
1.1.2Thedefinitionofnumbers
Asfarastherelationshipbetweenelementsoflanguageandcultureisconcerned,thewordsrelatemosttightlytotheculture.Andnumbers,asanimportantpartinlanguageworld,haveaninformativefunction.Butwhatisnumber?AsOxfordAdvancedLearner’sEnglish-ChineseDictionarydefines,“Anumberisawordorsymbolthatrepresentsanamountoraquantity”[3].Numbersareusedwidelyineveryaspectoflife.Withoutnumbers,nothingcangetalongwellintheworld.Asweknow,numbersaregrammaticallydividedintocardinalnumbers,ordinalnumbers,multiples,fractionsandapproximatenumbersinChineseandEnglishlanguage.
AndtheconceptofnumbersstemsfromtheNature,fromhumanbeings’observationandexplorationtotheobjectiveworld,fromtherealizationandgeneralizationtothephysicalworld[4].Anumberistheabstractconceptthatcanbeconsiderednotonlyasthewordbutalsoasthesymbol.
1.2Thepurposeofthispaper
Numbersarecreatedfromtheinteractionofhumans’socialandculturalbehaviorwiththeirabilitytoconceptualizetheiroutsideworld.Sonumbersarenotmerelymathematicaltools,butextendedasmetaphorsintheidiomaticusageswithaseriesofconnotations.ChinesepeopleandEnglishpeopleshowdifferentappetitestowardsthenumbers.SothereexistdifferentculturalconnotationsandextensionsbetweenChineseandEnglishnumbers.Thispaper,fromdiverseculturalbackgroundsofnumbersinChineseandEnglish,discussesthediscrepancyinthenationalpsychology,religiousbelief,mythologyandsoon,andgeneralizesseveralmethodsoftranslationinnumbers,especiallyinliteraryworks,soastofacilitateinterculturalorcross-culturalcommunication.
2.TheculturaldiversitybetweenChineseandEnglishnumbers
Allhumanbeingsusenumberssothatthecultureofnumbershascomeintobeing.Numberspenetrateintoeveryaspectofhumanlife[5].Yet,numbers,whichreflectthescalesofthematerialworld,havebeenendowedwithrichculturalconnotationsduetothedifferentculturalbackgrounds.AsfarasChinesecultureisconcerned,itbearssomesimilaritiestotheworldculture,butithasbeenlayingmorestressontheusagesofidioms.TherearenumerousChineseidiomsandidiomaticusageswithnumbers,suchas:说一不二，五湖四海，三教九流，一日不见，如隔三秋，三十六计走为上计，三句话不离本行，八九不离十，百战不殆，七零八落，九霄云外，九九归一，十万火急andsoforth.
InEnglish-relatedculture,therearealsoalargequantityofidiomsoridiomaticusageswithnumbers,suchasthreesheetsinthewind,theupperten,secondtonone,two-by-four,four-letterman,catch-22,two-leftfeet,andsoon.Besides,oddnumbersexcept13,arefavoredandadornedbywesternpeople.Forinstance,number“seven”withmarkedreligiouscolourisusedfrequentlyintheScripturestosignifycompleteness.Similarly,multiplesofsevenarealsousedinasimilarsenseofcompleteness[6].ButinChinese,itisontheotherwayaround.Althoughthediscrepancyinthesocialtraditionandthediversityinthenumericalcultureareuniversal,thereexistsageneralcultofnumbersinbothChineseandEnglish.Thefollowingpartwillfocusontheculturalsourcesofnumbercultorworshipfromthreeaspects,thatis,nationalpsychology,religion,andmythology.
2.1Numbersandpsychologyofnationalculture
InChineseculture,heavenandearthproduceeverythingbytheinteractionoftwoexistentialandpowerfulforcesoftheuniverse,yinandyang.“Sincenumberswereconsideredamysticalpartoftheuniverse,theancientChineseregardedoddnumbersasyangormasculineandevennumbersasyinorfamine”[7].“Nine”,asthelargestsingledigit,tookonthemeaningof“ultimatemasculinity”andimpliedtheloftiestreverenceforheaven.Therefore,thenumber“nine”symbolizedthesupremesovereigntyoftheemperorwhowastheSonofHeaven.Andthenumber“nine”(oritsmultiples)isoftenemployedintheChineseancientarchitecture,particularlyimperialbuildings.Ancientpalaceswereusuallydesignedasnine-sectionarchitecturalcomplexesrelatedtothenumber“nine”inthenumberorsize.TaketheForbiddenCity,locatedinthecenterofBeijingforexample.Ithasatotalof9,999bays,andtheGateTowerofTian’anmenhasninebyninebays.Thusnumber“nine”oritsmultipleisubiquitousinthearchitectureofthesacrificialtemple.AndtheNineDragonScreennearBeihaiParkhasalsobeenconnectedwithnumbernine.TheChinesepeopleshowpreferencetonumber“nine”,notonlyontheconstructionofthebuilding,butalsoinotherfields,suchas:AnnualfestivalfeastsfortheroyalcourtoftheQingconsistedof99kindsoffoods.Andadivisionofancientfeudalgovernmentofficialswas“ninelevel”.Besides,tocelebrateanemperor’sbirthday,therewere81formsofentertainmentcalledthe“nine-ninebigcelebration”towishtheemperorgoodluckandlongevity[8].Byandby,thenumber“nine”becameexclusivelyreservedandadornedbyChinesepeople,eventoday.
Generallyspeaking,inChineseculture,evennumbersareregardedtobeluckyandpropitioussymbols,whichcanbringpeoplegoodluckandfortune,whileoddnumbersareincomplete.ButasfarasEnglishpeopleareconcerned,thisphenomenonisontheotherwayaround.Theypreferoddnumberstoevenones,suchas“three”,“seven”,ofcourseexcludingnumber“thirteen”,asisknowntonearlymostEnglish-speakingpeople.Whencelebratingorsendingflowerstofriendsorrelatives,peopleshouldtakeone,three,five,orevenmore(excluding13),whereas,peoplesendtwoorfour,sixflowersoritsmultiplewhencondolingwithdeceasedpersons.
Buteverythinghasitsbothsides.Forinstance,number“four”inChinesehasabadandunluckyassociationandconnotation,thoughitisanevennumber.Thus,anotherelementthatrendersnumbersgoodorbadinChineseisthehomophonyandpunninginamany-toneword.Number“four”hasasimilarsoundwiththeChinesecharacter“死”,representing“death”.Soalargenumberofpeopletryeveryefforttoavoidit.ThepossibleomensassociatedwithnumbersandsoundsofnumbersbytheChineseareinexhaustible.Incontrast,thenumber“eight”isfortunatebecauseitsoundslike“发”，namely,makingafortune.Whenitcomestothecasesliketelephonenumbers,vehiclelicensenumbers,doornumbers,peopleshowspecialpreferencetonumber“eight”orsomethingassociatedwithnumber“eight”,suchas168(tomakeafortunealltheway)(一路发)，518(Iwanttomakeafortune)（我要发）andsoforth[9].Numberninealsohassuchluckyassociationduetoitssoundandpunning“eternity”(久).Thereforepeoplefavortochoosethedaterelatedtonumber“nine”astheweddingday.The21stCenturyoncereportedthaton9th,September1999,165pairsofpeopleweremarried,inthehopeofhavingeverlastingloveforeachother[10].
Butincontrast,Englishpeopleworshipnumber“four”,whichisthesymbolofjustice,righteousness,power,thefountainofcreation,andthekeyofeverythingintheworld[11].Forinstance,totheearlypeople,thecosmosismadefourelements:earth,air,water,andfire.
2.2Numbersandreligionorphilosophy
Religion,consideredtobethekernelsourceofaculture,withoutdoubtinfluencespeople’sconceptionofculture,becauseofitsdominantroleinmostcountries.ForancientChinese,“three”standsforthethreepartsoftheuniverse:heaven,earth,andman.Anditissaidthattherearethreecreatorsoftheuniverse,governingtheearthandthefairyland.Chinesetraditionalculturehasbeencloselyconnectedwiththereligions,dominatedmainlybyphilosophicalConfucianismforover2000years.AndConfucianismhasintertwinedtightlywithTaoismandBuddhism,whosethoughtsbringaprofoundinfluenceonthecultureofChinesenumbers.In“Laotzu”（《老子》）,Laoziexpressedthatoneproducestwo,twoproducesthreeandthreeproduceseverything.(道生一，一生二，二生三，三生万物)[12].Therefore,inChinesetherearisemanyidiomaticphrases,like三教九流，三思而后行，三人行必有我师焉，余音绕梁，三日不绝，一日不见，如隔三秋，andthelike.Number“three”indicatesperfectionandcompleteness.Theidiom“三生有幸”expressesthatapersonisfortunateallhislife.Here“三生”referstothepreviouslife,presentlifeandnextlife.
And,Christianity,asthemainstreamculture,hasastronginfluenceintheculturalconnotationofnumbersinwesterncountries.ThereligioustraditionoftheChristianTrinity,thatis,Father,Son,andHolySpirit,hasendowedamysteriousnumber“three”withdivinityandperfection.[13]Thewidespreadinterestofnumber“three”stillremainsinthewesterner’smindorthinkingtoday.Manythingsthatareparticularlycompletearestampedwithnumber“three”intheareaslikephysics,mathematics,philosophyandsoforth.Therearethreecompletingtime,thatis,past,presentandfuture.Similarly,number“seven”,anumberwithstrongreligiouscolour,isusedfrequentlyintheBible,indicatingthatGodspentsevendaysinCreation.Attimesithasreferencetobringaworktowardcompletion,oritcanrefertothecompletecycleofthingsasestablishedorallowedbyGod.Thereareplentyofidiomsoridiomaticusageswith“seven”inEnglishculture,suchas,theSevenVirtues,includingFaith,Hope,Charity,Justice,Fortitude,Prudence,Temperance;theSevenDeadlySins,saying,Pride,Wrath,Envy,Lust,Gluttony,Avarice,Sloth;theSevenchampionsofChristendom,thesevendaysofcreation,theSeventhHeaven,andsoon.And,accordingtotheBible,number“six”attimesrepresentsimperfection.Thenumberof“thewildbeast”is666andiscalled“aman’snumber”(Re13:18),indicatingthatithastodowithimperfect,fallenman,anditseemstosymbolizetheimperfectionofthatwhichisrepresentedby“thewildbeast”.Thenumbersixbeingemphasizedtoathirddegree(thesixappearinginthepositionofunits,tens,andhundreds)thereforehighlightstheimperfectionanddeficiencyofthatwhichthebeastrepresents,orpictures[14].
Number“thirteen”isregardedasanevilnumber,standingfor“unfortunate”.AccordingtotheScripture,Judah,thethirteenthcomerduringthelastsupper,betrayedJesus.Hence,peopleinwesterncountriesavoid“13”inmanyaspectsoflife.Peopleavoidaroomnumbered13,aseatinthe13throwofanairplaneorrentingaflatonthe13thfloor[15].Andinafewinstancesperiodsofjudgmentorpunishmentseemtobeassociatedwithnumber“forty”.Ninevehwasgivenfortydaystorepent.Theworldwasfloodedforfortydaysforpeople’sevil-doing.Sofortyisanumberdenotingbadlucktothewesterners[16].
Numbersandmythology
MythologyassociatedwithnumbersinbothChineseandEnglishculturehasdeeplyinfluencedtheculturalconnotationsofnumbers.InChinese,theculturalconnotationsofnumbershaveconnectionwiththeancientmyth.Forinstance,fourcharacterwords“三头六臂”originatedfromChinesemyth,narratingasupernaturalbeing.Nezha,whotakeschargeofthejustice,hasthreeheadsandsixarms.Hehasvastlymagicpowertotransformhimselfintothreeatrandom.Accordingly,number“three”isendowedwithculturalconnotationsofmagicandpower.
And,EnglishcultureshavebeenmorestronglyaffectedbytheGreekandRomanmythology,whosegodsresemblethecharacterofhumanswithfeelingsanddesires,happinessandsadness.InRomanmyth,god“Jupiter”,whosepowerstemsfromhistridentorthree-prongedthunder-stickinhishand,governstheothers.Neptune,thegodofthesea,reliesonhisthree-prongedspear,andPlutoisadogwiththreeheads.Thusnumber“three”islodgedwithextensionofpoweranddivinity.Andthenumber“thirteen”,inaccordancewiththewesternmyth,isanevilone,whichhasasimilarconnotationandsymbolizationtoChristianity.Itissaidthattwelvegodswerepresentatabanquetheldinheaveninhonorofthesoldierssacrificedinthebattle.Duringthedinner,thedemoniacRocky,anunexpectedperson,arrivedandkilledthesonoftheheadgodAustintodeath.Hence,thewesternersavoidnumber“thirteen”justliketheplague[17].
Allinall,thefunctionofnumbersisnotlimitedinthecalculationormathematics.Itisobviousthatnumbershavegraduallyevolvedthroughoutthelonghistoryofhumanity,inresponsetopracticalrequirementsforcalculation,formingaspecialcultureofnumbers.Fromtheanalysisabove,weknowpeopleshowdifferentattitudesandpreferencetowardsnumber.Thus,studyingthediversityofnumbercultsinEnglishandChinesenotonlyhelpsusunderstandtheirspecificculturesbetter,butalsofacilitatesinterculturalcommunication.
3.VaguenessofnumbersinChineseandEnglish
Vaguenessandprecisenessaretwoparadoxicalcharacteristicsofhumanlanguage.Numbers,whosebasicfunctioniscalculation,areintegrationofnotionandsymbol.Butinmostcases,alotofnumbersinidiomsdonotdesignatequantitiesanymore,nottosayprecisequantities.SomenumbersinidiomsmeansmallquantitiesbothinChineseandinEnglish[18].InChinese,一(one),二or两(two),三(three)areoftenusedtoindicatesmallquantities.Forinstance,“一本万利”,i.e.asmallinvestmentbringsaten-thousandfoldprofit.So“一”inthesetphrasemeansasmallinvestmentorcapital.And“略知一二”means“toknowalittle”.Comparedtoone，twoandthree,thenumbersfromfourtotenarebignumbersrelatively,aswellashundred,thousand,tenthousand,millionandbillion.Sothesenumberscanbeusedtoexpresslargequantities.Forinstance,inChinese,wehavesetphrases:三令五申，三番五次，五光十色，五颜六色，千金买笑，千方百计，万目睽睽andthelike.InEnglish,wecanseesuchasentence“Theseventiessawasuccessionofone-hitwonderswhowerefamousovernightandthenneverheardofagain.”Here“one-hitwonder”meansthesuccess,whichlastsashortperiodoftime.Andnowlet’slookatanotherexample:“Theywontheirlastgame.Butoneswallowdoesn’tmakeasummer,theyarestillbottomoftheleague.”“oneswallowdoesn’tmakeasummer”meansonecan’tbecertainthatmoregoodthingswillhappenandthewholesituationwillimprovejustbecauseonegoodthinghashappen.Here,“oneswallow”doesn’tstrictlyreferto“onegoodthing”,butasmallquantity.InEnglish,wecanseetheproverb“Acathasninelives”,whichmeansthatacathasavigorouslife.Thus,“nine”canalsoexpressmany.
ChineseandEnglishusedifferentcountingunits.So,inChinese,“万”(tenthousand),and“亿”(ahundredmillion)areemployedtodesignateaverylargequantities,whereasmillionandbillionareusedtoachievethesameeffectinEnglish.Forexample,inChinese,wesay“万分感谢”whileinEnglish,“thanksamillion”issubstituted.
ChinesecultureandEnglishculturearequitedifferentfromeachother.Inturn,thedifferencesbetweentheminfluencethevaguemeaningsoftheirnumbersinevitably.Therefore,understandingwhatthenumbersrefertobecomesanimportantfactorintranslatingnumbers,especiallyinliteraryworks.
4.MethodsoftranslationforChineseandEnglishnumbers
Thesamenumbersindifferentcountrieswithdiverseculturalbackgroundswillsparkdissentingassociationsorconnotations.Insomecases,thetargetlanguagesharesthesameassociationorconnotationandlinguisticfeaturewiththesourcelanguage.Butinmostcases,thesource-languagenumbersornumeralexpressionsmayproducespecificculture,whichisunknowntothetarget-languagereaders.Thereby,thetranslationofnumbersissimpleonthesurfacebutcomplicatedinessence.Translationishereconceivedprimarilyasaprocessofinterculturalcommunication,whoseendproductisasmoothandacceptabletextinspecificsituationandculture.Sodecision-makinginthemethodsoftranslationdependsonthespecificcontextandrespectiveculturebackground.
4.1Literaltranslation
Literaltranslation,alsocalledword-for-wordtranslationbyCicero,Horaceandvirtuallyeveryonethereafter[19]，isanotionwhichhasbeenattheheartofmosttranslationcontroversiesformanycenturies.Asatranslationstrategy,literaltranslationclearlyhasitsuses.Here,theprecisewordsandwordorderarefollowedandtranslatedintothetargetlanguagewhereverpossible.Andthisstrategyinvolvesthesamemeaningforasourcelanguageexpressionandbringsaboutthesameimpactonthetargetreaderanditcanalsoprovidelanguagelearnerswithusefulinsightsintothestructureofthetargetlanguage.Surely,literaltranslationcanbeemployedinthepretextofnotcausingmisunderstanding.
E.g.:(1)好容易熬了一天，这会儿瞧见你们，竟如死而复生的一样。真真古人说一日三秋，这话再不错的。
（曹雪芹《红楼梦》）
ButIsurviveditsomehow,andnowthatwe’retogetheragainIfeelasifI’djustrisenfromthedead!“Onedayapartseemsthreeautumns.”—Howtruethatoldsayingis.[20]
(2)--咱那面红旗呢？
--叫吴淑兰掂了啦
--哪个吴淑兰？敢情是有三头六臂？
（王汶石《新结识的伙伴》）
--Whathappenedtoourredflag?
--Wushulanhascapturedit…
--WhatWushulan?Don’ttellmeshehasthreeheadsandsixarms![21]
Asstatedabove,“一日三秋”or“一日不见，如隔三秋”expressesthataday’sseparationseemsaslongasthreeyears.Itisliterallytranslatedinto“onedayapartseemsthreeautumns”,whichnotonlyretainstheoriginalmeaningbutisunderstandableandreadabletothetargetreader.Thesameisinthecaseof“三头六臂”，originatingfromtheChineseancientmythaboutthesuperhuman,Nezha.Thus,intheexample(2),translatingitliterallyinto“threeheadsandsixarms”willgivepeopleanexpressionofvividnessandpowerfulness.Generallyspeaking,someidiomsandproverbscanbetranslatedpracticallyaccordingtothetranslatabilityofthesourcelanguage,tosuchanextentthatthepeopleoftargetlanguagecanassimilatethemtofertilizetheirculture.And,henceitalsocanretainsomeofitsdiversitythroughliteralismandengenderaviewoftranslationinwhichthetargetlanguageinspecificculturalcontextisparamount.
(3)IloveOphelia,fortythousandbrothers
couldnot(withalltheirquantityoflove)
makeupmysum…
我爱奥菲利亚，四万个兄弟的爱
加起来也休想抵得上我的分量…[22]
(4)Puttingtwoandtwotogether,asthesayingis,itwasnotdifficultformetoguesswhotheexpectedMarquiswas.
(W.Thackeray,TheNewcomes)
正如二加二等于四那么简单，我不难推断出还没来的侯爵是谁了。[23]
TheEnglishpeopleliketoemployfortyorfortythousandtoindicatealargequantity,justasthesentenceslistedintheexample(3).Wecanstillunderstanditsmeaningevenifitistranslatedinto“四万个”.And“puttingtwoandtwotogether”means“guessthetruthfromwhatonesees,hears,etc”.So,evenifitistranslatedastheexpressionabove,itisstillreadableandunderstandable.
4.2Freetranslation
Freetranslationisatypeoftranslationinwhichmoreattentionispaidtoproducinganaturallyreadingtargettextthantopreservingthesourcetextwordingintact.Itisalsoknownassense-for-sensetranslation.Andaccordingtodifferenttexts,differenttechniquesareemployedintranslation.
4.2.1Meaningtranslation
Inthecourseoftranslating,sometimeswefinditdifficultorimpossibletotranslateliterallytogetequivalencebetweenthesourcelanguageandthetargetlanguage,duetothediversityintheculturalbackgroundsandtheexpressions.InEnglishandChineselanguage,someidiomsoridiomaticusageswithnumberscarryparticularculturalconnotations,whichhavenoidenticalorsimilarcharactersinanotherlanguage.Thismeansthenecessity,inorderfortheintercommunicationtoberealizableinpractice,offreerenderinginbothsourcelanguageandthetargetlanguage.
E.g.(1)七碟子八碗摆了一桌。
Helaidoutanelaboratespread.[24]
(2)一听说他又要来,她七窍生烟。
Whensheheardhewouldcomeagain,shefumedwithanger.
(3)阿Q候他略停，终于用十二分的勇气开口了。
（鲁迅《阿Q正传》）
AhQwaitedforhimtopause,andthenscreweduphiscouragetospeak.[25]
Thesetphrase“七碟子八碗”isadialect,usedtodescribeasubstantialmeal.And,“七窍”referstosevenaperturesinthehumanhead,i.e.eyes,ears,nostrils,andmouth.“七窍生烟”meansveryangry.AndthetranslationaboveisappropriateandacceptabletotheEnglishpeople.
(4)SeventytimessevendidItakecounselwithmysoul.
我在内心深出不知考虑了多少次。[26]
(5)Everyonesprangtohisfeet,butthebusinesswasoverintwotwos.(R.Stevenson,NewArabianNights)
此时大家都一跃而起，但转眼间他就一命呜呼。[27]
(6)--AreyoutakingPamouttonight?
--Ah,that’sthesixty-four-thousanddollarquestion!
--你今晚打算带帕姆出去吗？
--唉，这真是个难题！[28]
Asillustratedabove,theidiom“seventytimesseven”originatedfromtheBible.“Notseventimes,but,Itellyou,seventy-seventimes.”(Matt,18:22)[29].Itisarepetitionofseveninanumber,equivalenttosaying“alargenumber”or“withoutlimit”,butitsoriginalmeaningis“七十七个次”.And“intwotwos”whichmeansimmediatelycanbetranslatedinto“转眼间，一下子”.Theexpression“sixty-four-thousanddollar”startedtobeusedbecauseofatelevisionGameShow,inwhichpeopleplayedgamesoransweredquestionstowinprizes,thepresenterusedthesewordsjustbeforeheaskedthelastandmostdifficultquestion.Soitmeansthemostdifficultandcrucial.
Thismethodoftranslationisnotalwaysconcernedwiththewordsoftheoriginalforms,butwithunderstandingthemeaningofthetext.Sometimesmorewords,sentencesorevenparagraphsaretobeaddedsoastobeunderstandable.
4.2.2Thetechniqueofreplacement
Ithappensonthepremiseofnotdisturbingtheoriginalmeaningandcontext.SincethereexistsubstantialidiomsoridiomaticusagesaboutnumbersinbothEnglishandChinese,thismethodinvolvesreplacingaculturalspecificexpressionwithatarget-languageexpressionwhichiscertainorlikelytohaveasimilarimpactonthetargetlanguagereader,sothattheidiominthetargetlanguageconveysroughlytheexactlysamemeaningasthatofthesource-languageidioms.
E.g.:(1)普及工作若是永远停留在一个水平上，那末，教育者和被教育者岂不是半斤八两？
（《在延安文艺座谈会上的讲话》）
Ifpopularizationremainsatthesamelevelforever…willnottheeducatorsandthosewhoareeducatedbesixofoneandhalfadozenoftheother?
(2)廖湘云用尽九牛二虎之力，才把季交恕拉曳起来
（李六如《六十年的变迁》）
LiaoxiangyuneventuallysucceededinpullingJiJiaoshuupfromthegroundwithHerculeanefforts.[30]
(3)柳嫂子有八个头，也不敢得罪姑娘。
（曹雪芹《红楼梦》）
EvenifMrs.Liuhadninelives,she’dneverdareoffendyou.[31]
(杨宪益，戴乃迭译)
Inthefirstsentence,“半斤八两”isaChineseusage.Accordingtotheoldweighingapparatus,onejin（斤）equalssixteenliang(两)“jin”and“liang”arebothunitsofweighing.So,“半斤八两”meansasituationthatisgoodandbadtoanequaldegree.WhentranslatedintoEnglish,itcanbetransferredintothecorrespondingtheEnglishidiom“sixofoneandhalfadozenoftheother”onaccountofduodecimalnumbersysteminwesterncountrieslikeEnglishandsoon.
Suchmethodsoftranslationcanbefoundinotheridiomsasfollowing:
人生七十古来稀Thedaysofouryearsarethreescoreyearsandten[32].
二一添作五gofifty-fifty
一不做，二不休inforapenny,inforapound.
anineday’swonder昙花一现
tentoone十有八九
tobeflungtothefourwinds抛到九霄云外
atsixesandsevens乱七八糟
athousandandoneways千方百计
4.2.3.Thetechniqueofadjustment
Inordertobeinconformitywiththeprincipleoftraditionandthinkingofthetargetlanguage,someexpressionsofnumbersshouldbeenlargedornarrowedwhentranslatedintoanotherlanguage,becauseofthedifferentusagesinnumbers.
E.g.(1)薛蟠也假说来上学，不过是“三天打鱼，两天晒网”，却不曾有一点进益。
（曹雪芹《红楼梦》）
XuePanhadhastenedtoregisterhimselfasapupil.Hisschool-goingwas,needlesstosay,apretence—“onedayfishingandtwodaystodrythenet”astheysay,andhadnothingtodowiththeadvancementoflearning.
(杨宪益，戴乃迭译)[33]
(2)鹰击长空，
鱼翔浅底，
万类霸天竞自由。
（《沁园春·长沙》）
Eaglescleavetheair,
Fishglideinthelimpiddeep,
Underfreezingskiesamillioncreaturescontendinfreedom[34].
(3)背河的这面街房，却故意不连贯，三家五家隔有一巷。
Thehousesonthenorthernbankoftheriverareseparatedaccordingtothedesignthathaslanesrunningbetweeneverythreeorfourofthemandstepsleadingdowntotheriverbank[35].
(4)千山鸟飞绝，万径人踪灭。
（柳宗元《江雪》）
Ahundredmountainsandnobird,
Athousandpathswithoutafootprint.[36]
(5)Aslavethatisnottwentiethpartofthetitheofyourprecedentlord…
一个不及你先夫千分之一的奴才…[37]
Forthefirstexample,“三”and“两”intheoriginaltextdesignatenoprecisequantity,buttheirvaguemeaning,sowhenwetranslateitintoEnglish,wecannarrowthenumberjustastheabove,retainingitsoriginalvagueness.And,“万”（tenthousand）isnotasfrequentlyusedinEnglishasinChineseduetothedifferentunitofcounting.Similarly,inexample(5),translating“twentieth”into“千分之一”ismoreacceptabletousChinese.
5.Conclusion
Numbers,asanimportantthemeinhumanity,arefilledwithmysteryandconnotationsbothinEnglishandChinesesincetheearliesttime.Peoplearesurroundedbytherhythmofnumbers.Butdifferentnationsshowquitedifferentappetitesfornumbersduetothedifferentculturalbackgrounds.Thus,culturalfactorsnecessitatedecision-makingontranslationstrategies.Itisgenerallyagreednowadaysthatliteraltranslationandfreetranslationdonotformabinarycontrast,andthatthemostappropriatetranslationstrategywillvaryaccordingtothetextbeingtranslatedandthepurposeofthetranslation.ThetranslatorshouldhavearelativelythoroughunderstandingoftheChineseandEnglishcultureinordertoconveythecorrectmeaningofnumbers,especiallytheiridioms.
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[30]同[20]P129
[31]同[22]P85
[32]贾德江.英汉语对比研究与翻译[M].国防科技大学出版社，2002.P241
[33]王大伟、魏清光.汉英翻译技巧教学与研究[M].中国对外翻译出版公司，2005，8.P48
[34]同[4]P246
[35]同[18]P43
三头六臂范文第7篇
自从知道六年级语、数、英三门功课要全市统考以来，我的学习气氛就紧张了。学校为了我们这次考好，除了语、数、英之外的功课一律不准上。这个老师前脚还没迈出门，那个老师就夹着卷子进了教室；我们桌子上语文试卷还没做完，数学卷子就又发下来了。老师天天让我们背那些古诗词、课文段落的，特别是那些整篇课文，背得人都快烦死了。
这还不算，我们从早到晚被老师折磨了一天，回家还要继续受折磨。语文老师一发就是两张卷子，数学老师也不甘示弱，发！英语老师又来一张。天啊！每天至少要做3张卷子。同学们个个两眼无光，唉声叹气，但又无可奈何！师命难违！稍有不好，还要遭受老师的批评、责备。考不好还要忍受母亲、父亲大人的“河东狮吼”。你说这日子怎么过？这种童年还有快乐可言吗？简直就是暗无天日！唉！想想这种念书的苦日子还要熬十年才能结束，那还等到什么时候！我都快要急死了！小学念书就这痛苦，到了初中、高中可怎么办呀！我真恨我不是孙悟空，没有三头六臂。
文章述了自己紧张而繁重的学习生活，并表达了痛苦的内心感受。其实学习是非常幸福的，如今在我国上不起学的孩子还有很多。相比之下，你是幸运的，应该学会珍惜，再说现在正是学本领、长知识的好时期。
三头六臂范文第8篇
庄河市第二实验小学四年五班邹荏宇
期末马上要到了，想到老师那充满希望的脸庞，想到爸爸妈妈为了我而忙碌的身影，想到爷爷奶奶、姥姥姥爷对我的期盼，我的心忐忑不安。我要考不好怎么办？好在老师自有办法，开始对我们进行“魔鬼训练”，这可不是逗你玩，而是相当“残酷”的训练！
训练开始啦！老师严肃地发令了：“嘟嘟，做练习册10-20页，语文和数学都做，写词语1-31课两遍，生字一遍，100道口算，50道计算，25道应用，看谁做的又对又快！快者奖，慢者罚！”我晕，必须在一上午内完成，苍天啊！大地啊！哪个仙女姐姐能救救我？我可不是神仙呀，我没有三头六臂，谁能在一上午之内完成啊！今天的《还珠格格之风儿阵阵吹》看不成了，电脑更碰不得了，无情的考试几乎把人逼疯了！悲哀，连体育课也取消了，音乐、美术、劳技统统不上了，不统考的科目要给统考的科目让路，现在只上语数英三科，枯躁死了！没办法，这三科都统考，为了理想，我忍！我冲！我冲冲！
黑色的星期五终于熬过去了，“魔鬼训练”也随之结束，同学们可以放开手脚疯玩一个假期了，Oh yesh!