자유게시판
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| 작성자 | Seunbi Kim | 조회수 | 1899 | 등록일 | 2007-05-18 |
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| 제목 | The Doctrine of the Mean 中庸 (1-10 장) 한문->English | ||||
| 中庸 (Doctrine of the Mean) ( 天命之謂性이오 率性之謂道요 修道之謂敎니라 道也者는 不可須臾離也니 可離면 非道也라 是故로 君子는 戒愼乎其所不睹하며 恐懼乎其所不聞이니라 莫見乎隱이며 莫顯乎微니 故로 君子는 愼其獨也니라 喜怒哀樂之未發을 謂之中이오 發而中節을 謂之和니라 中也者는 天下之大本也요 和也者는 天下之達道也니라 致中和면 天地位焉하며 萬物育焉하니라 이글은 중국 한자쓰기 방법중 하나로 쓴 글을 화면에 보일때 필요함 ) 第一章 天命之謂性, 率性之謂道, 修道之謂教。道也者，不可須臾離也； 可離，非道也。 Heaven’s self-destiny is called ‘nature’. Accordance with this nature is called the Way Cultivating the Way is called ‘education’. The Way cannot be left for an instant. If it could be left, it would not be the Way. 是故君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微。故君子慎其獨也。 Therefore, the superior man is discreet in the place where he is not seen, and apprehensive in the place where he is not heard. Nothing is more visible than the hidden, and nothing is more conspicuous than the insignificant. Therefore the superior man is discreet when he is alone. 喜怒哀樂之未發，謂之中。發而皆中節，謂之和。中也者，天下之大本也。和也者，天下之達道也。致中和，天地位焉，萬物育焉。 When joy, anger, sorrow and pleasure have not yet arisen, it is called chung (centrality, mean, impartialness). When they arise to their appropriate levels, it is called ‘harmony’. Chung is the great root of all-under-heaven. ‘Harmony’ is the universally prevailing way of all-under-heaven. When the mean and harmony are fully achieved, Heaven and Earth are in their proper positions, and the myriad things will be nourished. 第二章 仲尼曰：「君子中庸, 小人反中庸。 君子之中庸也，君子而時中。小人之中庸也，小人而無忌憚也。」 (仲尼: another name of Confucius) Chung-ni said, “The superior man acts in accordance with the Mean. The petty man goes against the Mean. The superior man acts in accordance with the Mean because he is a superior man and, hence, always acts in accordance with the Mean. The petty man goes against the Mean because he is a petty man and, hence, acts unreservedly. 第三章 子曰：「中庸其至矣乎！民鮮能久矣。」 The Ultimate Master said, “The Mean is the utmost way! Hence, men who are able to keep it for long are few.” 第四章 子曰：「道之不行也，我知之矣; 知者過之, 愚者不及也。 道之不明也，我知之矣; 賢者過之, 不肖者不及也。人莫不飲食也, 鮮能知味也。」 The Ultimate Master said, “The Way is not practiced. I know why. The knowing go beyond it, and the stupid do not come up it. The Way is not brightened. I know why. The worthy and wise go beyond it, and the unworthy do not come up it. There is no one who does not eat and drink. But they are few who know ‘taste’.” 第五章 子曰：「道其不行矣夫。」 The Ultimate Master said, “Alas! The Way is not practiced.” 第六章 子曰：「舜其大知也與！舜好問以好察邇言。隱惡而揚善。執其兩端，用其中於民。其斯以為舜乎！」 The Ultimate Master said, “(Emperor) Shun was indeed so knowledgeable. Shun liked to question people, and to observe carefully their words, though they might be shallow and insignificant. He concealed what was bad in them and displayed what was good. He took hold of their two extreme ends, and used its Mean for the benefit of his people. It was in this way that he was Shun. 第七章 子曰：「人皆曰『予知』; 驅而納諸罟擭陷阱之中，而莫之知辟也。人皆曰『予知』;擇乎中庸，而不能期月守也。」 The Ultimate Master said, “Everybody says ‘I know’, but they are driven forward, becoming taken in nets and ensnared in traps and falling into pits, without knowing how to avoid them. Everybody says ‘I know’, but having adopted the Mean (as their preferred course), they are not able to stay with it for a round month. 第八章 子曰：「回之為人也：擇乎中庸，得一善，則拳拳服膺，而弗失之矣。」 (回: 顔子) Hui was the kind of person who adopted the Mean in such a way that, attaining a certain goodness, he would clasp it firmly, as if wearing it on his breast, and did not lose it.” 第九章 子曰：「天下國家可均也；爵祿可辭也；白刃可蹈也；中庸不可能也。」 The Ultimate Master said, “You might equally govern all the states in the world; decline rank (peerage) and emoluments and trample on the blade of a sharp sword, yet still be unable to attain to the Mean. 第十章 子路問[強]。子曰：「南方之強與? 北方之強與? 抑而強與？ 寞柔以教， 不報無道， 南方之強也。 君子居之。 衽金革， 死而不厭， 北方之強也。 而強者居之。 故君子和而不流, 強哉矯! 中立而不倚, 強哉矯! 國有道， 不變塞焉, 強哉矯。 國無道， 至死不變, 強哉矯。」 (抑:抑制) Tsze-lu asked about strength. The Ultimate Master said, “Do you mean the strength of the South, the strength of the North, or the strength to control? To teach with tolerance and gentleness and not to revenge unreasonable conduct is the strength of the South. The superior man abides in this. To be able to make a bed of weapons and leather-armor and die without regret--this is the strength of the North. The forceful are at home in this. Therefore the superior man is harmonious without blindly following the current trend of the times. How indomitable his strength is! He stands in the center without leaning to either side. How indomitable his strength is! When the state is with the Way, he is changeless in his inward aspiration. How indomitable his strength is. When the state is not with the Way, he maintains his course to death. How indomitable his strength is!” | |||||
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 다음글 |
The Great Learning 大學 (한문->English)
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 이전글 |
The Dialects of Confucius 論語(1,2,3장) 한문->English
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