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大学中英对照

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大学中英对照《大学》JamesLegge译1.大学之道,在明明德,在亲民,在止于至善。知止而后有定;定而后能静;静而后能安;安而后能虑;虑而后能得。物有本末,事有终始。知所先后,则近道矣。Whatthegreatlearningteaches,istoillustrateillustriousvirtue;torenovatethepeople;andtorestinthehighestexcellence.  Thepointwheretorestbeingknown,theobjectofpursuit...

大学中英对照
《大学》JamesLegge译1.大学之道,在明明德,在亲民,在止于至善。知止而后有定;定而后能静;静而后能安;安而后能虑;虑而后能得。物有本末,事有终始。知所先后,则近道矣。Whatthegreatlearningteaches,istoillustrateillustriousvirtue;torenovatethepeople;andtorestinthehighestexcellence.  Thepointwheretorestbeingknown,theobjectofpursuitisthendetermined;and,thatbeingdetermined,acalmunperturbednessmaybeattainedto.Tothatcalmnesstherewillsucceedatranquilrepose.Inthatreposetheremaybecarefuldeliberation,andthatdeliberationwillbefollowedbytheattainmentofthedesiredend.Thingshavetheirrootandtheirbranches.Affairshavetheirendandtheirbeginning.ToknowwhatisfirstandwhatislastwillleadneartowhatistaughtintheGreatLearning.2.古之欲明明德于天下者,先治其国;欲治其国者,先齐其家;欲齐其家者,先修其身;欲修其身者,先正其心;欲正其心者,先诚其意;欲诚其意者,先致其知;致知在格物。物格而后知至;知至而后意诚;意诚而后心正;心正而后身修;身修而后家齐;家齐而后国治;国治而后天下平。Theancientswhowishedtoillustrateillustriousvirtuethroughoutthekingdom,firstorderedwelltheirownstates.Wishingtoorderwelltheirstates,theyfirstregulatedtheirfamilies.Wishingtoregulatetheirfamilies,theyfirstcultivatedtheirpersons.Wishingtocultivatetheirpersons,theyfirstrectifiedtheirhearts.Wishingtorectifytheirhearts,theyfirstsoughttobesincereintheirthoughts.Wishingtobesincereintheirthoughts,theyfirstextendedtotheutmosttheirknowledge.Suchextensionofknowledgelayintheinvestigationofthings.Thingsbeinginvestigated,knowledgebecamecomplete.Theirknowledgebeingcomplete,theirthoughtsweresincere.Theirthoughtsbeingsincere,theirheartswerethenrectified.Theirheartsbeingrectified,theirpersonswerecultivated.Theirpersonsbeingcultivated,theirfamilieswereregulated.Theirfamiliesbeingregulated,theirstateswererightlygoverned.Theirstatesbeingrightlygoverned,thewholekingdomwasmadetranquilandhappy.3.自天子以至于庶人,壹是皆以修身为本。其本乱而末治者否矣。其所厚者薄,而其所薄者厚,未之有也!FromtheSonofHeavendowntothemassofthepeople,allmustconsiderthecultivationofthepersontherootofeverythingbesides.Itcannotbe,whentherootisneglected,thatwhatshouldspringfromitwillbewellordered.Itneverhasbeenthecasethatwhatwasofgreatimportancehasbeenslightlycaredfor,and,atthesametime,thatwhatwasofslightimportancehasbeengreatlycaredfor.4.康诰曰:“克明德。”大甲曰:“顾諟天之明命。”帝典曰:“克明峻德。”皆自明也。IntheAnnouncementtoK'ang,itissaid,"Hewasabletomakehisvirtueillustrious."IntheTaiChia,itissaid,"HecontemplatedandstudiedtheillustriousdecreesofHeaven."IntheCanonoftheemperor(Yao),itissaid,"Hewasabletomakeillustrioushisloftyvirtue."Thesepassagesallshowhowthosesovereignsmadethemselvesillustrious.5.汤之盘铭曰:“苟日新,日日新,又日新。”康诰曰:“作新民。”《诗》曰:“周虽旧邦,其命维新。”是故君子无所不用其极。OnthebathingtubofT'ang,thefollowingwordswereengraved:"Ifyoucanonedayrenovateyourself,dosofromdaytoday.Yea,lettherebedailyrenovation."IntheAnnouncementtoK'ang,itissaid,"Tostirupthenewpeople."IntheBookofPoetry,itissaid,"AlthoughChauwasanancientstatetheordinancewhichlightedonitwasnew."Therefore,thesuperiormanineverythinguseshisutmostendeavors.6.《诗》云:“邦畿千里,惟民所止。”《诗》云:“缗蛮黄鸟,止于丘隅。”子曰:“于止,知其所止,可以人而不如鸟乎!”IntheBookofPoetry,itissaid,"Theroyaldomainofathousandliiswherethepeoplerest."IntheBookofPoetry,itissaid,"Thetwitteringyellowbirdrestsonacornerofthemound."TheMastersaid,"Whenitrests,itknowswheretorest.Isitpossiblethatamanshouldnotbeequaltothisbird?"7.《诗》云:“穆穆文王,於缉熙敬止!”为人君,止于仁;为人臣,止于敬;为人子,止于孝;为人父,止于慈;与国人交,止于信。IntheBookofPoetry,itissaid,"ProfoundwasKingWan.Withhowbrightandunceasingafeelingofreverencedidheregardhisrestingplaces!"Asasovereign,herestedinbenevolence.Asaminister,herestedinreverence.Asason,herestedinfilialpiety.Asafather,herestedinkindness.Incommunicationwithhissubjects,herestedingoodfaith.8.《诗》云:“瞻彼淇澳,绿竹猗猗。有斐君子,如切如磋,如琢如磨。瑟兮僩兮,赫兮喧兮。有斐君子,终不可諠兮!”IntheBookofPoetry,itissaid,"LookatthatwindingcourseoftheCh'i,withthegreenbamboossoluxuriant!Hereisourelegantandaccomplishedprince!Aswecutandthenfile;aswechiselandthengrind:sohashecultivatedhimself.Howgraveisheanddignified!Howmajesticanddistinguished!Ourelegantandaccomplishedprincenevercanbeforgotten."9.如切如磋者,道学也;如琢如磨者,自修也;瑟兮僩兮者,恂慄也;赫兮喧兮者,威仪也;有斐君子,终不可諠兮者,道盛德至善,民之不能忘也。Thatexpression-"Aswecutandthenfile,"theworkoflearning."Aswechiselandthengrind,"indicatesthatofself-culture."Howgraveisheanddignified!"indicatesthefeelingofcautiousreverence."Howcommandinganddistinguished!indicatesanawe-inspiringdeportment."Ourelegantandaccomplishedprincenevercanbeforgotten,"indicateshow,whenvirtueiscompleteandexcellenceextreme,thepeoplecannotforgetthem.10.《诗》云:“於戏!前王不忘。”君子贤其贤而亲其亲,小人乐其乐而利其利,此以没世不忘也。IntheBookofPoetry,itissaid,"Ah!theformerkingsarenotforgotten."Futureprincesdeemworthywhattheydeemedworthy,andlovewhattheyloved.Thecommonpeopledelightinwhatdelightedthem,andarebenefitedbytheirbeneficialarrangements.Itisonthisaccountthattheformerkings,aftertheyhavequittedtheworld,arenotforgotten.11.子曰:“听讼,吾犹人也,必也使无讼乎!”无情者不得尽其辞。大畏民志。此谓知本。此谓知本。此谓知之至也。TheMastersaid,"Inhearinglitigations,Iamlikeanyotherbody.Whatisnecessaryistocausethepeopletohavenolitigations."So,thosewhoaredevoidofprinciplefinditimpossibletocarryouttheirspeeches,andagreatawewouldbestruckintomen'sminds;-thisiscalledknowingtheroot.Thisiscalledknowingtheroot.Thisiscalledtheperfectingofknowledge.12.所谓诚其意者,毋自欺也。如恶恶臭,如好好色,此之谓自谦。故君子必慎其独也!Whatismeantby"makingthethoughtssincere."istheallowingnoself-deception,aswhenwehateabadsmell,andaswhenwelovewhatisbeautiful.Thisiscalledself-enjoyment.Therefore,thesuperiormanmustbewatchfuloverhimselfwhenheisalone.13.小人闲居为不善,无所不至;见君子而后厌然,掩其不善而著其善;人之视己,如见其肺肝然,则何益矣?此谓诚于中,形于外。故君子必慎其独也。Thereisnoeviltowhichthemeanman,dwellingretired,willnotproceed,butwhenheseesasuperiorman,heinstantlytriestodisguisehimself,concealinghisevil,anddisplayingwhatisgood.Theotherbeholdshim,asifhesawhisheartandreins;-ofwhatuseishisdisguise?Thisisaninstanceofthesaying-"Whattrulyiswithinwillbemanifestedwithout."Therefore,thesuperiormanmustbewatchfuloverhimselfwhenheisalone.14.曾子曰:“十目所视,十手所指,其严乎!”富润屋,德润身,心广体胖。故君子必诚其意。ThediscipleTsangsaid,"Whatteneyesbehold,whattenhandspointto,istoberegardedwithreverence!"Richesadornahouse,andvirtueadornstheperson.Themindisexpanded,andthebodyisatease.Therefore,thesuperiormanmustmakehisthoughtssincere.15.所谓“修身在正其心”者,身有所忿懥,则不得其正;有所恐惧,则不得其正;有所好乐,则不得其正;有所忧患,则不得其正。Whatismeantby,"Thecultivationofthepersondependsonrectifyingthemindmaybethusillustrated:-Ifamanbeundertheinfluenceofpassionhewillbeincorrectinhisconduct.Hewillbethesame,ifheisundertheinfluenceofterror,orundertheinfluenceoffondregard,orunderthatofsorrowanddistress.16.心不在焉,视而不见,听而不闻,食而不知其味。此谓修身在正其心。Whenthemindisnotpresent,welookanddonotsee;wehearanddonotunderstand;weeatanddonotknowthetasteofwhatweeat.Thisiswhatismeantbysayingthatthecultivationofthepersondependsontherectifyingofthemind.17.所谓“齐其家在修其身”者,人之其所亲爱而辟焉,之其所贱恶而辟焉,之其所畏敬而辟焉,之其所哀矜而辟焉,之其所敖惰而辟焉。Whatismeantby"Theregulationofone'sfamilydependsonthecultivationofhispersonisthis:-menarepartialwheretheyfeelaffectionandlove;partialwheretheydespiseanddislike;partialwheretheystandinaweandreverence;partialwheretheyfeelsorrowandcompassion;partialwheretheyarearrogantandrude.Thusitisthattherearefewmenintheworldwholoveandatthesametimeknowthebadqualitiesoftheobjectoftheirlove,orwhohateandyetknowtheexcellencesoftheobjectoftheirhatred.18.故好而知其恶,恶而知其美者,天下鲜矣!故谚有之曰:“人莫知其子之恶,莫知其苗之硕。”此谓身不修,不可以齐其家。Thusitisthattherearefewmenintheworldwholoveandatthesametimeknowthebadqualitiesoftheobjectoftheirlove,orwhohateandyetknowtheexcellencesoftheobjectoftheirhatred.Henceitissaid,inthecommonadage,"Amandoesnotknowthewickednessofhisson;hedoesnotknowtherichnessofhisgrowingcorn."Thisiswhatismeantbysayingthatifthepersonbenotcultivated,amancannotregulatehisfamily.19.所谓“治国必先齐其家”者,其家不可教,而能教人者,无之。故君子不出家,而成教于国。孝者,所以事君也;悌者,所以事长也;慈者,所以使众也。Whatismeantby"Inorderrightlytogovernthestate,itisnecessaryfirsttoregulatethefamily,"isthis:Itisnotpossibleforonetoteachothers,whilehecannotteachhisownfamily.Therefore,theruler,withoutgoingbeyondhisfamily,completesthelessonsforthestate.Thereisfilialpiety:therewiththe.Sovereignshouldbeserved.Thereisfraternalsubmission:therewitheldersandsuperiorsshouldbeserved.Thereiskindness:-therewiththemultitudeshouldbetreated.20.康诰曰:“如保赤子。”心诚求之,虽不中,不远矣。未有学养子而后嫁者也!IntheAnnouncementtoK'ang,itissaid,"Actasifyouwerewatchingoveraninfant."Ifamotherisreallyanxiousaboutit,thoughshemaynothitexactlythewantsofherinfant,shewillnotbefarfromdoingso.Thereneverhasbeenagirlwholearnedtobringupachild,thatshemightafterwardsmarry.21.一家仁,一国兴仁;一家让,一国兴让;一人贪戾,一国作乱。其机如此。此谓一言偾事,一人定国。Fromthelovingexampleofonefamilyawholestatebecomesloving,andfromitscourtesiesthewholestatebecomescourteouswhile,fromtheambitionandperversenessoftheOneman,thewholestatemaybeledtorebelliousdisorder;-suchisthenatureoftheinfluence.Thisverifiesthesaying,"Affairsmayberuinedbyasinglesentence;akingdommaybesettledbyitsOneman."22.尧舜帅天下以仁,而民从之;桀纣帅天下以暴,而民从之。其所令反其所好,而民不从。是故君子有诸己,而后求诸人;无诸己而后非诸人。所藏乎身不恕,而能喻诸人者,未之有也。故治国在齐其家。YaoandShunledonthekingdomwithbenevolenceandthepeoplefollowedthem.ChiehandChauledonthekingdomwithviolence,andpeoplefollowedthem.Theorderswhichtheseissuedwerecontrarytothepracticeswhichtheyloved,andsothepeopledidnotfollowthem.Onthisaccount,therulermusthimselfbepossessedofthegoodqualities,andthenhemayrequiretheminthepeople.Hemustnothavethebadqualitiesinhimself,andthenhemayrequirethattheyshallnotbeinthepeople.Neverhastherebeenaman,who,nothavingreferencetohisowncharacterandwishesindealingwithothers,wasableeffectuallytoinstructthem.Thusweseehowthegovernmentofthestatedependsontheregulationofthefamily.23.《诗》云:“桃之夭夭,其叶蓁蓁。之子于归,宜其家人。”宜其家人,而后可以教国人。IntheBookofPoetry,itissaid,"Thatpeachtree,sodelicateandelegant!Howluxuriantisitsfoliage!Thisgirlisgoingtoherhusband'shouse.Shewillrightlyorderherhousehold."Letthehouseholdberightlyordered,andthenthepeopleofthestatemaybetaught.24.《诗》云:“宜兄宜弟”宜兄宜弟,而后可以教国人。《诗》云:“其仪不忒,正是四国。”其为父子兄弟足法,而后民法之也。此谓治国在齐其家。IntheBookofPoetry,itissaid,"Theycandischargetheirdutiestotheirelderbrothers.Theycandischargetheirdutiestotheiryoungerbrothers."Lettherulerdischargehisdutiestohiselderandyoungerbrothers,andthenhemayteachthepeopleofthestate.IntheBookofPoetry,itissaid,"Inhisdeportmentthereisnothingwrong;herectifiesallthepeopleofthestate."Yes;whentheruler,asafather,ason,andabrother,isamodel,thenthepeopleimitatehim.Thisiswhatismeantbysaying,"Thegovernmentofhiskingdomdependsonhisregulationofthefamily."25.所谓“平天下在治其国”者,上老老而民兴孝;上长长而民兴弟;上恤孤而民不倍。是以君子有絜矩之道也。Whatismeantby"Themakingthewholekingdompeacefulandhappydependsonthegovernmentofhisstate,"this:Whenthesovereignbehavestohisaged,astheagedshouldbebehavedto,thepeoplebecomefinal;whenthesovereignbehavestohiselders,astheeldersshouldbebehavedto,thepeoplelearnbrotherlysubmission;whenthesovereigntreatscompassionatelytheyoungandhelpless,thepeopledothesame.Thustherulerhasaprinciplewithwhich,aswithameasuringsquare,hemayregulatehisconduct.26.所恶于上,毋以使下;所恶于下,毋以事上;所恶于前,毋以先后;所恶于后,毋以从前;所恶于右,毋以交于左;所恶于左,毋以交于右:此之谓絜矩之道。Whatamandislikesinhissuperiors,lethimnotdisplayinthetreatmentofhisinferiors;whathedislikesininferiors,lethimnotdisplayintheserviceofhissuperiors;whathehatesinthosewhoarebeforehim,lethimnottherewithprecedethosewhoarebehindhim;whathehatesinthosewhoarebehindhim,lethimnottherewithprecedethosewhoarebeforehim;whathehatestoreceiveontheright,lethimnotbestowontheleft;whathehatestoreceiveontheleft,lethimnotbestowontheright:thisiswhatiscalled"Theprinciplewithwhich,aswithameasuringsquare,toregulateone'sconduct." 27.《诗》云:“乐只君子,民之父母。”民之所好好之;民之所恶恶之。此之谓民之父母。IntheBookofPoetry,itissaid,"Howmuchtoberejoicedinaretheseprinces,theparentsofthepeople!"Whenaprinceloveswhatthepeoplelove,andhateswhatthepeoplehate,thenishewhatiscalledtheparentofthepeople.28.《诗》云:“节彼南山,维石岩岩。赫赫师尹,民具尔瞻。”有国者不可以不慎。辟,则为天下僇矣。IntheBookofPoetry,itissaid,"Loftyisthatsouthernhill,withitsruggedmassesofrocks!Greatlydistinguishedareyou,Ogrand-teacherYin,thepeoplealllookuptoyou."Rulersofstatesmaynotneglecttobecareful.Iftheydeviatetoameanselfishness,theywillbeadisgraceinthekingdom.29.《诗》云:“殷之未丧师,克配上帝。仪监于殷,峻命不易。”道得众,则得国;失众,则失国。是故君子先慎乎德。IntheBookofPoetry,itissaid,"BeforethesovereignsoftheYindynastyhadlosttheheartsofthepeople,theycouldappearbeforeGod.TakewarningfromthehouseofYin.Thegreatdecreeisnoteasilypreserved."Thisshowsthat,bygainingthepeople,thekingdomisgained,and,bylosingthepeople,thekingdomislost.Onthisaccount,therulerwillfirsttakepainsabouthisownvirtue.30.有德此有人,有人此有土,有土此有财,有财此有用,德者,本也;财者,末也。外本内末,争民施夺。是故财聚则民散,财散则民聚。Possessingvirtuewillgivehimthepeople.Possessingthepeoplewillgivetheterritory.Possessingtheterritorywillgivehimitswealth.Possessingthewealth,hewillhaveresourcesforexpenditure.Virtueistheroot;wealthistheresult.Ifhemaketheroothissecondaryobject,andtheresulthisprimary,hewillonlywranglewithhispeople,andteachthemrapine.Hence,theaccumulationofwealthisthewaytoscatterthepeople;andthelettingitbescatteredamongthemisthewaytocollectthepeople.31.是故言悖而出者,亦悖而入。货悖而入者,亦悖而出。康诰曰:“惟命不于常。”道善则得之,不善则失之矣。Andhence,theruler'swordsgoingforthcontrarytoright,willcomebacktohiminthesameway,andwealth,gottenbyimproperways,willtakeitsdeparturebythesame.IntheAnnouncementtoK'ang,itissaid,"Thedecreeindeedmaynotalwaysrestonus";thatis,goodnessobtainsthedecree,andthewantofgoodnesslosesit.32.《楚书》曰:“楚国无以为宝,惟善以为宝”舅犯曰,“亡人无以为宝,仁亲以为宝。”IntheBookofCh'u,itissaid,"ThekingdomofCh'udoesnotconsiderthattobevaluable.Itvalues,instead,itsgoodmen."DukeWan'suncle,Fan,said,"Ourfugitivedoesnotaccountthattobeprecious.Whatheconsiderspreciousistheaffectionduetohisparent."33.《秦誓》曰:“若有一个臣,断断兮,无他技,其心休休焉,其如有容焉。人之有技,若己有之。人之彦圣,其心好之,不啻若自其口出,实能容之。以能保我子孙黎民,尚亦有利哉!IntheDeclarationoftheDukeofCh'in,itissaid,"Letmehavebutoneminister,plainandsincere,notpretendingtootherabilities,butwithasimple,upright,mind;andpossessedofgenerosity,regardingthetalentsofothersasthoughhehimselfpossessedthem,and,wherehefindsaccomplishedandperspicaciousmen,lovingtheminhisheartmorethanhismouthexpresses,andreallyshowinghimselfabletobearthemandemploythem:suchaministerwillbeabletopreservemysonsandgrandsonsandblack-hairedpeople,andbenefitslikewisetothekingdommaywellbelookedforfromhim.34.人之有技,媢疾以恶之;人之彦圣,而违之俾不通;实不能容,以不能保我子孙黎民,亦曰殆哉!”Butifitbehischaracter,whenhefindsmenofability,tobejealousandhatethem;and,whenhefindsaccomplishedandperspicaciousmen,toopposethemandnotallowtheiradvancement,showinghimselfreallynotabletobearthem:suchaministerwillnotbeabletoprotectmysonsandgrandsonsandpeople;andmayhenotalsobepronounceddangeroustothestate?"35.唯仁人放流之,迸诸四夷,不与同中国。此谓唯仁人为能爱人,能恶人。见贤而不能举,举而不能先,命也。见不善而不能退,退而不能远,过也。Itisonlythetrulyvirtuousmanwhocansendawaysuchamanandbanishhim,drivinghimoutamongthebarbaroustribesaround,determinednottodwellalongwithhimintheAuddleKingdom.Thisisinaccordancewiththesaying,"Itisonlythetrulyvirtuousmanwhocanloveorwhocanhateothers."Toseemenofworthandnotbeabletoraisethemtooffice;toraisethemtooffice,butnottodosoquickly:-thisisdisrespectful.Toseebadmenandnotbeabletoremovethem;toremovethem,butnottodosotoadistance:-thisisweakness.36.好人之所恶,恶人之所好,是谓拂人之性,灾必逮夫身。是故君子有大道,必忠信以得之,骄泰以失之。Tolovethosewhommenhate,andtohatethosewhommenlove;-thisistooutragethenaturalfeelingofmen.Calamitiescannotfailtocomedownonhimwhodoesso.Thusweseethatthesovereignhasagreatcoursetopursue.Hemustshowentireself-devotionandsinceritytoattainit,andbyprideandextravagancehewillfailofit.37.生财有大道:生之者众,食之者寡;为之者疾,用之者舒,则财恒足矣。仁者以财发身,不仁者以身发财。Thereisagreatcoursealsofortheproductionofwealth.Lettheproducersbemanyandtheconsumersfew.Lettherebeactivityintheproduction,andeconomyintheexpenditure.Thenthewealthwillalwaysbesufficient.Thevirtuousruler,bymeansofhiswealth,makeshimselfmoredistinguished.Theviciousruleraccumulateswealth,attheexpenseofhislife.38.未有上好仁,而下不好义者也;未有好义,其事不终者也;未有府库财,非其财者也。Neverhastherebeenacaseofthesovereignlovingbenevolence,andthepeoplenotlovingrighteousness.Neverhastherebeenacasewherethepeoplehavelovedrighteousness,andtheaffairsofthesovereignhavenotbeencarriedtocompletion.Andneverhastherebeenacasewherethewealthinsuchastate,collectedinthetreasuriesandarsenals,didnotcontinueinthesovereign'spossession.39.孟献子曰:“畜马乘,不察于鸡豚;伐冰之家,不畜牛羊;百乘之家,不畜聚敛之臣;与其有聚敛之臣,宁有盗臣。”此谓国不以利为利,以义为利也。TheofficerMangHsiensaid,"Hewhokeepshorsesandacarriagedoesnotlookafterfowlsandpigs.Thefamilywhichkeepsitsstoresoficedoesnotrearcattleorsheep.So,thehousewhichpossessesahundredchariotsshouldnotkeepaministertolookoutforimpoststhathemaylaythemonthepeople.Thantohavesuchaminister,itwerebetterforthathousetohaveonewhoshouldrobitofitsrevenues."Thisisinaccordancewiththesaying:"Inastate,pecuniarygainisnottobeconsideredtobeprosperity,butitsprosperitywillbefoundinrighteousness."40.长国家而务财用者,必自小人矣。彼为善之,小人之使为国家,灾害并至,虽有善者,亦无如之何矣!此谓国不以利为利,以义为利也。Whenhewhopresidesoverastateorafamilymakeshisrevenueshischiefbusiness,hemustbeundertheinfluenceofsomesmall,meanman.Hemayconsiderthismantobegood;butwhensuchapersonisemployedintheadministrationofastateorfamily,calamitiesfromHeaven,andinjuriesfrommen,willbefallittogether,and,thoughagoodmanmaytakehisplace,hewillnotbeabletoremedytheevil.Thisillustratesagainthesaying,"Inastate,gainisnottobeconsideredprosperity,butitsprosperitywillbefoundinrighteousness."
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