자유게시판
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| 작성자 | Seunbi Kim | 조회수 | 2129 | 등록일 | 2007-05-17 |
|---|---|---|---|---|---|
| 제목 | The Great Learning 大學 (한문->English) | ||||
| 大學 본문 (1 장) (Text of The Great Learning) Translation from Chinese into English by Seunbi, Dr. S. H. Kim 1. 大學之道在明明德, 在親民, 在止於至善 The way of great learning is existent in brightening the bright virtue, is existent in cultivating mutual friendship between the people, is existent in stopping in (exact accordance with) the ultimate goodness. 2. 知止而后有定; When you know where to stop, you are settled. 定而后能靜; When you are settled, you can be tranquil. 靜而后能安; When you are tranquil, you can be comfortable. 安而后能慮; When you are tranquil, you can deliberate 慮而后能得 When you deliberate, you can attain (your aim). 3. 物有本末; 事有終始; 知所先後則近道矣 Things have their mains and branches, affairs have their end and beginning. When you know what comes first and what comes last, then you near the Way. 4. 古之欲明明德於天下者, 先治其國 In ancient times, one who wanted to brighten the bright virtue to all in the world first governed well his own state. 欲治其國者先齊其家 One who wanted his own state first regulated his own family. 欲齊其家者先脩其身 One who wanted to regulate his family first cultivated himself. 欲脩其身者先正其心 One who wanted to cultivate himself first set his mind right. 欲正其心者先誠其意 One who wanted to set his mind right first made his intention sincere. 欲誠其意者先致其知* One who wanted to make his intention sincere first accomplishes his knowing. [*致其知: Others interpret is as ‘extending of his knowledge’] 致知在格物* The accomplishment of knowing is existent in thorough investigation about external things. [*格物: The interpretation of this word is very controversial. Others interpret it as ‘rectification of the fault due to things’.] ] 5. 物格而后知至 When the thorough investigation about external thing is made, one can accomplish the knowing . 知至而后意誠 When one accomplishes the knowing, his intention becomes sincere. 意誠而后心正 When the intention is sincere, the mind is set to be right. 心正而后身脩 When the mind is set to be right, the self is cultivated. 身脩而后家齊 When the self is cultivated, the family is regulated. 家齊而后國治 When the family is regulated, the country is well governed. 國治而后天下平 When the country is well governed, there will be peace throughout the world. 6. 自天子以至於庶人壹是皆以脩身爲本 From the Son of Heaven down to the common people, all must regard the cultivation of the self as the root or the fundamental basis. 7. 其本亂而末治者 否矣. 其所厚者薄而其所薄者厚 未之有也. There is never a case when the root is in disorder and yet the branches are in order. There has never been a case when what should be given deep consideration becomes a matter of slight consideration or what is of slight consideration becomes a matter of deep consideration. (如上 經一章， 蓋孔子之言，而曾子述之；其傳十章，則曾子之意，而門人記之也。舊本頗有錯簡，今因程子所定，而更考經文，別為序次如下。) (All of the above sayings in the form of one chapter were the sayings of Confucius, and written by the sage Tsang.* The next ten chapters were the idea of the sage Tsang which was written by his disciples. The old version had been disarranged in the order of the contents. The present one is the version that was made by 程子. He again made a scrutiny into the sentences of the scripture and specifically arranged the order of the contents as follows ) 第一章 康誥曰: 「克明德。」 大甲曰: 「顧諟天之明命。」 帝典曰：「克明峻德。」 皆自明也。 (康誥 : Book in the Chau (周) dynasty. 克: means 能. 大甲: Book in the Shang (商) dynasty. 顧諟: 看此:see this. 帝典: Title of a chapter of a book in the time of 堯 =堯典) In the 康誥 (Announcement to K’ang), it is said, “He was able to brighten his virtue.” In the Tai Chia, it is said, “He observed the bright decrees of Heaven.” In the Cannon of the emperor (Yao), it is said, “He was able to brighten his lofty virtue.” These passages all show how those sovereigns made themselves brightened (enlightened). 第二章 湯之盤銘曰：「茍日新，日日新，又日新。」 康誥曰:「作新民。」 詩曰：「周雖舊邦，其命維新。」 (盤銘: What was engraved on the bathing tub in a bathroom in the 湯 dynasty. 苟:誠能. 詩: Book of Poetry: One of the five Classics which were edited and compiled by Confucius. ) On the bathing tub of T’ang, the following words were engraved: “If you can one day renovate yourself, do so from day to day. Thus, repeatedly renovate yourself on the daily basis.” In the Announcement to K’ang, it is said, “Stimulate the people to be new” In the Book of Poetry, it is said, “Although Chau was an ancient state, the ordinances which it issued were newly renovating itself.” Therefore, the wise-virtuous man in everything endeavors to the utmost. 第三章 詩云: 「邦畿千里，惟民所止。」 (詩云:商頌玄鳥篇. 邦畿: kingdom) In the Book of Poetry, it is said, “A kingdom of a thousand li is nothing but the place where the people reside.” 詩云:「緡蠻黃鳥，止于丘隅。」子曰：「於止，知其所止，可以人而不如鳥乎？」 (詩云:小雅緡蠻篇. 緡蠻:twittering sound of yellow birds.) In the Book of Poetry, it is said, “The twittering yellow birds rest on a corner of the mound.” The Ultimate Master said, “When it rests, it knows where to rest. Is it possible that a man is not equal to the bird?” 詩云,「穆穆文王，於緝熙敬止。」為人君，止於仁；為人臣，止於敬；為人子，止於孝；為人父，止於慈；與國人交，止於信。 (詩云: 大雅文王篇. 於:歎美辭: an exclamatory word. 絹:continuing, unceasing. 熙:bright) In the Book of Poetry, it is said, “Profound was King Wan. How unceasingly did he brightened and respect his resting places!” As a ruler, he rested in wise-benevolence. As a minister, he rested in reverence. As a son, he rested in filial piety. As a father, he rested in kindheartedness. In communication with the people of his nation, he rested in trust. 詩云，「瞻彼淇澳，菉竹猗猗。有斐君子。如切如磋，如琢如磨。瑟兮僩兮，赫兮喧兮。有斐君子，終不可諠兮。」「如切如磋」者，道學也；「如琢如磨」者，自脩也；「瑟兮僩兮」者，恂慄也；「赫兮喧兮」者，威儀也；「有斐君子，終不可諠兮」者，道盛德至善，民之不能忘也。 (詩云: 衛風淇澳篇. 澳:水邊: the waterside) In the Book of Poetry, it is said, “Look at the green bamboos at the waterside of the Ch’i River. They are so luxuriant and beautiful! Here is our refined and elegant prince. As we cut and file, and chisel and grind, so has he cultivated himself. How grave and sincere is he! How distinguished and majestic! Our literally-trained and elegant prince never can be forgotten.” The phrase- “As we cut and file,” analogizes the learning of the Way. “As we chisel and grind,” analogizes the self-cultivation. “How grave and sincere is he!” indicates reverence. “How distinguished and majestic” indicates awe-inspiring deportment. “Our literally-trained and elegant prince never can be forgotten,” indicates that, when the Way is thriving and virtue is ultimately good, the people cannot forget him. 詩云，「於戲前王不忘！」君子賢其賢，而親其親。小人樂其樂，而利其利。此以沒世不忘也。 (詩云: 周頌烈文篇. 於戲: 鳴呼) In the Book of Poetry, it is said, “Alas! The former kings are not forgotten.” The princes endeavors after the same worthiness as they endeavored after, and love what they loved. The petty men delight in what delighted them, and are benefited by what was of benefit to them. It is on this account that the former kings, after they went down of the world, are not forgotten. 第四章 子曰：「聽訟，吾猶人也。必也，使無訟乎？」無情者，不得盡其辭，大畏民志。此謂知本。 The Ultimate Master said, “In hearing litigation, I am like any other man. Is it necessary to have the people not to litigate (each other)?” Those who do not know the real situation do not make an end with falsely-produced stories, and greatly frighten the people’s minds. This is called knowing the root. 第五章 此謂知本。 此謂知之至也。 This is called knowing the root. This is called the attainment to the complete knowledge. 第六章 所謂誠其意者：毋自欺也，如惡惡臭，如好好色。此之謂自謙。故君子必慎其獨也。 What is meant by ‘making the intention sincere’ is not to deceive himself as when we hate a bad smell, and as when we like (the form of) a beautiful woman. This is called jovial satisfaction by himself. Therefore, the wise-virtuous man must keep himself upright when he is alone. 小人閒居為不善，無所不至，見君子，而后厭然。揜其不善，而著其善。人之視己，如見其肺肝然，則何益矣。此謂誠於中，形於外。故君子必慎其獨也。 There is no evil to which the petty man, dwelling alone in a closed place, will not reach in his conceiving, but when he sees a wise-virtuous man, he assumes an air of uprightness, concealing his evil, and displaying his goodness. The other beholds him as if he saw his lung and liver. Then, what use is his assuming of an air of uprightness? This can be expressed by a saying, “What is truly within will be displayed without.” Therefore, the wise-virtuous man must keep himself upright when he is alone. 曾子曰，「十目所視，十手所指，其嚴乎。」 The sage Tsang said, “In any place of ten directions which ten eyes behold, and to which ten hands point, one should keep himself solemn. 富潤屋，德潤身。心廣，體胖。故君子必誠其意。 Riches shines a house, and virtue shines the person. The mind is expanded, and the body is at ease (when a man make his thought sincere). Therefore, the wise-virtuous man must make his intention sincere. 第七章 所謂脩身在正其心者：身有所忿懥，則不得其正。有所恐懼，則不得其正。有所好樂，則不得其正。有所憂患，則不得其正。 What is meant by “The cultivation of a person is existent in making his mind upright” may be understood as follows: If a person subjects himself to anger, he cannot attain to the rightfulness. If a person subjects himself to terror, he cannot attain to the rightfulness. If a person is attached to lovely things, he cannot attain to the rightfulness. If a person subjects himself to sorrow and distress, he cannot attain to the rightfulness. 心不在焉，視而不見，聽而不聞，食而不知其味。 When the mind is not present, we behold and do not see; we listen to and do not hear; we eat and do not know the taste of what we eat. 此謂脩身在正其心。 This is what is meant by saying that the cultivation of the person is existent in making his mind upright. 第八章 所謂齊其家在脩其身者：人之其所親愛，而辟焉。之其所賤惡，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。故好而知其惡，惡而知其美者，天下鮮矣。 (辟: 僻) What is meant by “The regulation of one’s family is existent in the cultivation of his person is understood as follows: Men are biased on account of what they feel affection and love; biased on account of what they despise and hate; biased on account of what they hold in awe and reverence; biased on account of what they take pity on; biased on account of what they arrogant and rude. Therefore, there are only few men under the heaven who love and at the same time know the bad aspects of what they love, or who hate and yet know the beautifulness of what they hate. 故諺有之曰.. 「人莫知其子之惡，莫知其苗之碩。」 Hence, it is said, as an adage of the commoners, “A man does not know the wickedness of his son; he does not know the size of his seedling” 此謂身不脩，不可以齊其家。 This is what is meant by saying that if the person be not cultivated, he cannot regulate his family. 第九章 所謂[治國必先齊其家]者：其家不可教，而能教人者，無之。故君子不出家，而成教於國。孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也。 What is meant by “The rightly governing of the nation first requires the regulation of the family” is explained as follows: There is no one who cannot teach his own family and yet can teach others. Therefore, the ruler, without going beyond his family, accomplishes the teaching of his state. (That is,) by means of doing filial duty, he teaches to serve the ruler; by means of showing the courteousness of the disciple or of the young, he teaches to serve superiors and elders; by means of showing kindness, he puts people to work (willingly). 康誥曰，「如保赤子。] 心誠求之, 雖不中、不遠矣。未有學養子而后嫁者也。 In the Announcement of K’ang, it is said, “It is just like that (a mother) watches over an infant.” If the mind (of the mother) endeavors sincerely to find (what the infant needs), though she may not hit exactly what her infant needs, she will not be far from that. There never has been a girl who (first) learned to bring up her baby and married later. 一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂。其機如此。 此謂一言僨事，一人定國。 From the wise-benevolence of one family, a whole state flourishes in wise-benevolence. From the courtesy of one family, a whole state flourishes in courtesy. From the greed and perversity of one man, a whole state may be led to rebellious disorder. The motivations (to influence the whole state) are like these. These can be expressed by the saying, “One single word may overturn the whole affair; one single man may determine the destiny of one state.” 堯舜帥天下以仁，而民從之; 桀紂帥天下以暴，而民從之。 其所令反其所好，而民不從。 是故君子，有諸己，而后求諸人。 無諸己，而后非諸人。 所藏乎身不怒而能喻諸人者，未之有也。 Yao and Shun guided all under heaven with wise-benevolence and the people followed them. Chieh and Chau led all under heaven with compulsory force to have the people follow them. The orders which these issued were contrary to what the people liked, and so the people did not follow them. Therefore, the ruler must himself be in possession of a qualification, and then he may require the people to be in possession of that. He must not have a bad quality in himself, and then he may require the people not to have that quality in themselves. Never has there been a man, who keeps what cannot be forgiven in store, was able to brighten the people. 故治國在齊其家。 Thus the government of the state is existent in the regulation of the family. 詩云，「桃之夭夭，其葉蓁蓁，之子于歸，宜其家人。」宜其家人，而后可以教國人。 In the Book of Poetry, it is said, “That peach tree, so charming! How luxuriantly beautiful is its foliage! This girl is going to marry. She will rightly order her household.” Let the household be rightly ordered, and then the people of the state may be taught. 詩云，「宜兄宜弟。」宜兄宜弟，而后可以教國人。 In the Book of Poetry, it is said, “Behave yourself in the right brotherhood to your elder brothers. Behave yourself in the right brotherhood to your younger brothers.” Let the ruler behave himself in the right brotherhood to his elder and younger brothers, and then he may teach the people of the state. 詩云，「其儀不忒，正是四國。」其為父子兄弟足法，而后民法之也。 In the Book of Poetry, it is said, “In his deportment there is nothing discrepancy (with good qualities); he rectifies all the people in all four quarters of his state.” Indeed, when the ruler, as a father, a son, an elder brother and a younger brother, satisfies the required law, then the people follow the law. 此謂治國，在齊其家。 This is what is meat by saying, “the government of his state is existent in his regulation of the family.” 第十章 所謂[平天下在治其國]者：上老老，而民興孝；上長長，而民興弟；上恤孤，而民不倍。是以君子有絜矩之道也。 (老老:親愛年老的人. 長長: 尊敬年長的人. 倍:違背 絜矩:measurement is called 絜. A square-shape container for measurement is called 矩. 均齊方正的 ) What is meant by “The making of all-under-heaven peaceful is existent in the government of the state” can be explained as follows: When the sovereign respectfully cares the old, the people’s doing filial duty will be flourishing. When the sovereign respects the elder, the people’s being courteous towards the elder will be flourishing. When the sovereign treats compassionately orphans and the lonely, the people will not contravene others. Thus, the ruler sets up these as the way of the measuring square vessel (the impartial and good conduct). 所惡於上，毋以使下。所惡於下，毋以事上。所惡於前，毋以先¹後。所惡於後，毋以從前。所惡於右，毋以交於左。所惡於左，毋以交於右。此之謂絜矩之道。 (先: ‘pass’) What the superior dislikes should not be imposed on the inferior. With what the inferior dislikes, one should not serve the superior. What those who are before him dislike, one should not pass to those who are behind him. With what those who are behind him dislike, one should not employ himself in the businesses of those who are before him. What those who are on the right dislike, one should not convey to those who are on the left. What those who are left dislike, one should not convey to those who are on the right. This principle (shown the above) is called the way of the measuring square vessel. 詩云：「樂只君子，民之父母。」民之所好好之；民之所惡惡之。此之謂民之父母。 (只: 語助辭) In the Book of Poetry, it is said, “Joyful is the prince, the parent of the people.” The prince loves what the people love. The prince hates what the people hate. On account of this, he is called the parent of the people. 詩云：「節彼南山，維石巖巖。赫赫師尹，民具爾瞻。」有國者不可以不慎。辟則為天下僇矣。 (尹:周大師尹氏) In the Book of Poetry, it is said, “Lofty is that southern mountain, only with its masses of rugged rocks. Greatly distinguished is the grand-teacher Yin. The people all look up to you.” The one who rules (possesses) a state should not be indiscreet. If he is prejudicial, he will be become the people’s enemy which is wished to be killed by all the people in the world. 詩云，「殷之未喪師，克配上帝; 儀監于殷，峻命不易。」 道得眾，則得國； 失眾，則失國。 (道=言) In the Book of Poetry, it is said, “In the founding of the Yin dynasty, soldiers have not been killed (during the warfare to build the dynasty). Nevertheless, the founder of the Yin dynasty won to appear before The Supreme Sovereign (god). Take the Yin dynasty as the mirror (to illuminate own conduct). The great decree (from the Heaven) is difficult to preserve. This tells that, by gaining the people, the state is gained, and, by losing the people, the state is lost. 是故君子先慎乎德。 有德此有人, 有人此有土, 有土此有財, 有財此有用。 。 On this account, the ruler should first be discreet about his own virtue. Possessing virtue makes him have the people. Possessing the people makes him have the land. Possessing the land makes him have the property. Possessing the property makes him have the means to be used for purpose. 德者本也。財者末也 Virtue is the root; property is the end. 外本內末，爭民施奪。 If the root is made to be the exterior thing, and the end to be the interior thing, the people will compete each other in plundering. 是故財聚，則民散。財散，則民聚。 Hence, If the ruler accumulates wealth, then the people will scatter. If the ruler distributes his wealth among the people, the people will be gotten together to him. 是故言悖而出者亦悖而入；貨悖而入者亦悖而出。 Therefore, the ruler’s words going forth unjustifiably, will come back to him in the same way. Wealth gotten by unjustifiable ways, will leave him in the same way. 康誥曰，「惟命不于常。」道善則得之，不善則失之矣。 In the Announcement to K’ang, it is said, “Heaven’s decree is not always entrusted upon one man.” If his way is good, he gets the decree. If his way is bad, he loses it. 楚書曰，「楚國無以為寶；惟善以為寶。」 In the of Ch’u. it is said, “In the state of Ch’u, there is nothing to be considered as jewels; only goodness is made jewels. 舅犯曰，「亡人無以為寶; 仁親以為寶。」 (舅犯: Father in law of the duke Wan of the state of 晉. He became a fugitive. Hence, he called himself a fugitive.) Ku Fan said, “To this fugitive, there is nothing to be considered as valuable; only wise-benevolence and intimacy is considered precious.” 秦誓曰，「若有一個臣，斷斷兮，無他技; 其心休休焉，其如有容焉; 人之有技，若己有之; 人之彥聖，其心好之; 不啻若自其口出，實能容之, 以能保我子孫黎民，尚亦有利哉! 人之有技, 娼疾以惡之; 人之彥聖, 而違之俾不通; 實不能容, 以不能保我子孫黎民，亦曰殆哉! (斷斷:誠一貌 한결같이 진실한 모양. 彦聖:彦:좋은 선비 聖: 통달한 사람. 啻:쯤시, 만시, 뿐시. 俾: 하야금비) In the Declaration of the Duke of Ch’in, it is said, “Suppose that there is one minister who is plain and sincere, not having any special talents, but with a simple, upright, mind. He has such acceptable aspects as these. (To continue,) if others possess talents, he considers it as if he himself possessed them. If he finds accomplished and perspicacious men, he loves them in his heart more than his mouth expresses. Such a minister is really acceptable because he will be able to protect d my descendants and black-haired people, and moreover he will also benefit them. But when he finds men with talents, he is jealous and hate them. When he finds accomplished and perspicacious men, he opposes them and make their advance blocked. Such a minister is not acceptable because he will not be able to protect my descendents and people. He is also called to be of precarious character.” 唯仁人放流之，迸諸四夷，不與同中國。此謂 [唯仁人為能愛人，能惡人。] It is only truly wise-virtuous man who can send away such a man and drive him out among the barbarians around not to live along with him in the Center Country. This can be called “It is only the truly wise-virtuous man who can love or who can hate others.” 見賢而不能舉，舉而不能先，命也。見不善而不能退，退而不能遠，過也。 To see men of worth and not to be able to appoint him to office; to appoint him to office, but not to be able to do first ---this is a neglect of duty. To see bad men and not to be able to remove them; to remove them, but not to keep them far away---this is a fault. 好人之所惡，惡人之所好：是謂拂人之性。菑必逮夫身。 (菑:옛災字) To love those whom men hate, and to hate those whom men love---this is to go against the human basic nature. Calamities cannot fail to come down on him who does so. 是故君子有大道, 必忠信以得之； 驕泰以失之。 Thus we find that there is the Great Way for the sovereign. He must obtain it sincerity and faith. If he is negligent and haughty, he will fail of it. 生財有大道，生之者眾，食之者寡; 為之者疾，用之者舒; 則財恆足矣。 There is also a Great Way for the production of wealth. Let the producers be many and the consumers few. Let production be quickly done, and consumption slowly done. Then the wealth will always be sufficient. 仁者以財發身, 不仁者以身發財。 The wise-virtuous man, by means of his wealth, raises himself. The non-virtuous man accumulates his wealth at the expense of his life. 未有上好仁，而下不好義者也。未有好義其事不終者也。未有府庫財，非其財者也。 Never has there been a case of the sovereign loving wise-benevolence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the sovereign has not carried out his business. And, in such a state, never has there been a case where the wealth stored in the state warehouse has not been the sovereign’s wealth . 孟獻子曰，「畜馬乘，不察於雞豚。伐冰之家不畜牛羊。百乘之家不畜聚歛之臣，與其有聚歛之臣。寧有盜臣。此謂國不以利為利，以義為利也。 (孟獻子: 노의 어진 대부. 伐冰之家: 卿大夫이상 의 집. 상례나 제사때 얼음을 쓰는 집) The minister Mang Hsien said, “He who keeps horses and carriage does not look after chickens and pigs. The family which keeps its store of ice does not rear cow and sheep. Likewise, the house which possesses a hundred chariots should not keep a minister who collects the imposts that he may lay them on the people. Rather than to have such a minister, it would be better for that house to have a minister who would steal its revenue.” This is in accordance with the saying: “A state should not take the gain in wealth for the benefit; it should take the righteousness for the benefit. 長國家而務財用者，必自小人矣。彼為善之，小人之使為國家，菑害幷至，雖有善者，亦無如之何矣。此謂[國不以利為利，以義為利]也。 The head of a state who makes his revenues his chief business must be a self-made petty man. He may do good; but when a petty man is employed for a state (as the head of the state), calamities and injuries will befall on the state. Even if he did some good, it will not be any help in keeping the state from these calamities and injuries. This Illustrates again the saying, “A state should not take the gain in wealth for the benefit; it should take the righteousness for the benefit. ……………….The End of the Great Learning…………. | |||||
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The Doctrine of the Mean 中庸 (1-10 장) 한문->English
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