How to translate crab six kneels and two chela ?

The translation is: crabs have six legs and two pincers.

1.This sentence comes from "Persuasion of Learning" and is the first article of the book "Xunzi". It is also known as "Persuasion of Learning".

To persuade students is to encourage learning. This article systematically discusses the theories and methods of learning. The first part (first paragraph) deals with the importance of learning; The latter part (p.

Paragraphs 2 and 3), discuss the steps, contents, and ways of learning.

2.The central ideas of the full text of "Persuasion of Learning" are: 1. Learning is not a last resort; Second, the heart of one also, three, the learner, solid learning.

Xunzi believes that learning first needs to cultivate moral temperament, maintain a single-minded quality, and specialize in learning a technology in order to achieve a quick success (learn a quick success), and then maintain perseverance and perseverance is the correct direction of learning; It is necessary to start well and finish well, and avoid giving up halfway, in order to achieve a complete and pure spiritual realm.

3.Xunzi was one of the greatest educators of ancient times, and the best of his students were the jurist Han Feizi, the Qin Dynasty Prime Minister Li Si, and the Han Dynasty Prime Minister Zhang Cang. It can be seen that Xunzi's learning is practical learning.

4.Focusing on the central thesis of "learning is not a last resort", the article expounds in an orderly and hierarchical manner from the aspects of the meaning, role and attitude of learning. Extensive use of metaphors to illustrate the truth.

The crab has six legs and two claws, but it has nowhere to go without the burrows of snakes and eels, because it is impetuous.

The translation of crab six kneeling and two claws is crab with six legs and two crab claws

Source: Pre-Qin Xunzi.

Persuasion": The worm has no claws and teeth, the muscles and bones are strong, eat the soil, drink the yellow spring, and use the heart. The crab is six kneeling and two chela, and there is no one who can be sustained in the cave of the non-snake eel, and he is also restless.

Translation: Earthworm.

It has no sharp claws, teeth, and strong bones, but it can eat the soil upwards and drink the water from the soil downwards, because it is single-minded. The crab has six legs and two claws, but it has nowhere to go without the burrows of snakes and eels, because it is impetuous.

Related Notes:

Six kneeling: six legs, crabs are actually eight legs. Kneeling, crab legs. (One said, sea crabs.)

The two legs in the back can only paddle and cannot be used for walking or self-defense, so they cannot be counted as "kneeling". The other said, "six" refers to the void. These two statements are not mentioned in high school textbooks).

Chelica: The crab's large pincers.

Impetuousness: impetuousness, lack of concentration.

Deity: Spiritual wisdom.

Kneeling: feet, crab legs.

"Crab six kneels and two claws" is unmistakable, meaning: crabs have six legs and two crab claws. From "Persuasion", it is a discourse written by Xunzi, a thinker and writer during the Warring States Period, and is the first article of the book "Xunzi".

This article focuses on the central thesis of "learning is not a last resort", and comprehensively and profoundly discusses the problems related to learning from the aspects of the importance of learning, the attitude of learning, and the content and method of learning, which systematically embodies Xunzi's educational thoughts.

1. The "while" here should be a table juxtaposition, which can be translated as: and, and. Because whether it is "six kneeling" or "two chela" are all organs in the crab's body. The gist of the original text "crab six kneels and two chela" is: crabs have six legs and two chela.

2. From: "Xunzi Persuasion".

Chapter: The crab is six kneeling and two claws, and there is no one who can be sustained in the cave of the non-snake eel, and it is ...... to be impatientXunzi refers to "hermit crab."

Because behind "crab six kneels and two claws", there is another sentence, which is "there is no one to suepen in the cave of non-snake eel". The hermit crab is exactly six-legged, and there is a pair of legs that are particularly small, hidden in the gills, and you can't see it if you don't look closely. For this fifth view, the three shuns.

Not very recognized, because hermit crabs mainly live in shellfish organisms, not in the burrows of snake eels.

Translation: The earthworm has no sharp claws, no teeth, and strong bones, but it can eat the dirt upwards and drink the water of the underground springs downwards, because of its single-mindedness.

Original text: Soil becomes a mountain, wind and rain prosper; The water becomes an abyss, and the dragon grows; Accumulate goodness into virtue, and the gods are self-satisfied, and the sacred heart is prepared. Therefore, if you don't accumulate steps, you can't reach thousands of miles; If you don't accumulate small streams, you can't become rivers and seas.

Qi Ji jumps, can't take ten steps; Ten horses, the merit is relentless. Perseverance, rotten wood does not break; Perseverance, gold and stone can be carved. The worm has no claws and teeth, and the muscles and bones are strong, eating the soil and drinking the yellow spring, and the heart is also the same

The crab is six kneeling and two chela, and there is no one who can be sustained in the cave of the non-snake eel, and he is also restless.

Translation: The earth and stones were piled up to form a high mountain, and from here the wind and rain arose; The confluence of water becomes the abyss, from which the dragon arises; The accumulation of good deeds cultivates noble morals, and the spirit is raised, and the state of mind of the saint is thus acquired. Therefore, without accumulating a one-and-a-half-step journey, there is no way to reach a thousand miles away; Without accumulating small flowing waters, there is no way to merge into rivers and seas.

The horse leaped less than ten paces away; The bad horse walked for ten days in a row, and its success lies in not stopping. If you stop after a few carvings, then the rotten wood will continue to carve. If you keep carving, then the gold and stone can be carved successfully.

The earthworm does not have sharp claws, teeth, or strong bones, but it can eat the dirt upwards and drink the water of the underground springs downwards, due to its single-mindedness. The crab has six legs and two claws, but it has nowhere to hide without a burrow of snakes and eels, and this is because it is impetuous.

The author employs a contrasting approach, organizing two opposing situations together to create a sharp contrast in order to enhance the persuasiveness of the text. For example, when emphasizing the need for perseverance and concentration in learning, he not only used some juxtaposed metaphors, but also used many opposites and complementary metaphors, such as "a leap of a horse, not ten steps" and "ten horses and ten drivers, the merit is not relenting"; "Perseverance, rotten wood does not break" and "perseverance, gold and stone can be carved"; and the earthworm that has "no claws and teeth, and strong muscles and bones" can go down the ground freely, but the crab with "six kneels and two chels" can't even dig a small hole to hold. This shows that the effects of "product" and "non-product" are diametrically opposed.

In Xunzi's philosophical thought, the word "product" is an important point. Xunzi believes that in order to succeed in learning, we must persevere in accumulation. A person who plows the field for a long time ("accumulation and ploughing") becomes a farmer, and a person who chops and cuts ("accumulation") for a long time becomes a craftsman. If you sell goods for a long time ("backlog goods"), you will become a businessman; If you learn etiquette for a long time, you will become a gentleman; Saints are nothing more than "the accumulation of men".

This is just like the more people are safer, the Xia (Central Plains) people are like Anxia, and the habit becomes natural. Understanding the significance of Xunzi's ideological viewpoint, it is not difficult for us to understand why he made so much effort, chose so many metaphors, and did not bother to teach the readers.

Most notably, the author is also adept at using metaphors to gradually lead the argument to depth. Ignoring this feature, we will be dazzled by the multitude of metaphors and lose sight of the context of the text.