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| 작성자 | Seunbi Kim | 조회수 | 2005 | 등록일 | 2007-05-24 |
|---|---|---|---|---|---|
| 제목 | The Doctrine of the Mean 中庸 (1-15장)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 (or intrinsic-mission) 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!” 第十一章 子曰：「素隱行怪， 後世有述焉, 吾弗為之矣。 君子遵道而行， 半塗而廢, 吾弗能已矣。 君子依乎中庸, 遯世不見知而不悔, 唯聖者能之。」 The Ultimate Master said, “If you study the occult and practice strange things (i.e, miracles), later generations will mention about it. This I won’t do. The Superior Man goes through with observing the Way. To abandon it half way--this I certainly cannot do.” The Superior Man accords with the Way. Though he may hide himself from the world such that he may be unseen and unknown, he has no regrets about it. Only the sage can do it.” 第十二章 君子之道，費而隱。夫婦之愚，可以與之焉，及其至也，雖聖人亦有所不知焉。夫婦之不肖，可以能行焉，及其至也，雖聖人亦有所不能焉。天地之大 也，人猶有所憾。故君子語大，天下莫能載焉，語小，天下莫能破焉。詩云， 「鳶飛戾天；魚躍于淵。」言其上下察也。君子之道，造端乎夫婦；及其至 也，察乎天地。 The Way of the Superior Man is everywhere present, but inconspicuous. Common men and women, however ignorant, know something of it; yet in its utmost reaches, there is something which even the sage does not know. Common men and women, however inferior in ability and virtue, are able to practice to some extent, yet in its utmost reaches, there is some practices which even the sage cannot do. As great as heaven and earth are, men still find some things in them with which they are dissatisfied. Therefore, what the Superior Man calls ‘great’ means something that is too big to load on anything of all-under-heaven. What the Superior Man calls ‘small’ means something that is too small for anything of all-under-heaven to split it. The Book of Poetry says, “The hawk flies up to heaven; the fishes leap in the deep.” This expresses that its height and its depth are both observable. The Way of the Superior Man starts with the common people, but in its utmost reaches, it manifests clearly throughout all-under-heaven. 第十三章 子曰:「道不遠人, 人之為道而遠人， 不可以為道。 詩云: 『伐柯,伐柯，其則不遠。』 執柯以伐柯， 睨而視之, 猶以為遠。 故君子以人治人， 改而止。 忠恕違道不遠, 施諸己而不願，亦勿施於人。 君子之道四， 丘未能一焉：所 求乎子以事父， 未能也； 所求乎臣以事君，未能也； 所求乎弟以事兄，未能 也； 所求乎朋友先施之，未能也。 庸德之行， 庸言之謹； 有所不足，不敢不 勉； 有餘不感盡。言顧行，行顧言, 君子胡不慥慥爾!」 (慥慥:篤實한) The Ultimate Master said, “The Way is not far from man. If you practice a way that is apart from man, this cannot be the Way. The Book of Poetry said, “Carving axe handle one after another. The pattern is not much different from the original sample.” We take one axe handle to carve the other. If you look askance at them (i.e., closely look at them), we find that there are still differences. Therefore, the Superior Man, in order to govern men, urges men to follow the model virtuous man. And once they corrected, he stops to urge. Being sincere and having mercy on others, though this is different from the Way, this is not far from the Way. What you do not like when done to yourself, do not do to others. In the way of the Superior Man there are four things, one of which I have not been able to fully practice: To serve my father as I would wish my son to serve me: to this I have not attained. To serve my ruler as I would wish my ministers to serve me: to this I have not attained. To serve my elder brother as I would wish my younger brother to serve me: to this I have not attained. To first bestow on my friend what I would wish my friend bestow on me: to this I have not attained. The Superior Man sincerely practices to attain even the ordinary virtues, and is careful even in the ordinary speeches. If there is some area of merits where he is deficient, he dares not but exert himself. If there is excess, he does not dare to merely expend it. Thus his words have respect to his actions, and his actions have respect to his words--how can this Superior Man not be thoroughly sincere?” 第十四章 君子素其位而行，不願乎其外。 素富貴，行乎富貴； 素貧賤，行乎貧賤； 素夷狄， 行乎夷狄； 素患難，行乎患難。 君子無入而不自得焉! 在上位不陵下； 在下位不援上； 正己而不求於人，則無怨; 上不怨天， 下不尤人。 故君子居易以俟命，小人行險以徼幸。 子曰：「射有似乎君子, 失諸正鵠，反求諸其身。」 (援:붙잡고 매달린다의 뜻) The Superior Man does what is proper to his position; he does not desire to go beyond this. When he is in a position of wealth and nobility, he does what is proper to his position of wealth and nobility. When in a position of poverty and low status, he does what is proper to his position of poverty and low status. When living with barbarous tribes, he does what is proper to the situation in which he lives with the barbarous tribes. When he is in stress and difficulty, he does what is proper to his situation of stress and difficulty. There is no situation to which the Superior Man cannot properly accommodate himself. When in a high position, he does not treat with contempt his inferiors. When in a low position, he does not hold on his superiors. He rectifies himself, and seeks nothing from others, so that he has no dissatisfactions. He does not resent Heaven above, nor grumble against men below. The Superior Man lives in peace and easiness, and waits for the appoints of Heaven, while the petty man walks in dangerous paths, looking for unreasonable luck. The Ultimate Master said, “Practicing artillery is like practicing to be a Superior Man. When you miss the bull-eye, you turns round and seeks for the cause of your failure in yourself.” 第十五章 君子之道，辟如行遠必自邇，辟如登高必自卑。 詩曰：「妻子好合，如鼓瑟 琴;兄弟既翕，和樂且耽;宜爾室家，樂爾妻孥。」 子曰：「父母其順矣乎。」 (辟=譬. 翕:和合貌: 孥:子孫) The Way of the Superior Man can be compared with what takes place in traveling: To go far, you must start from close by. It can be compared to climbing: To ascend high, you must start from down low. The Book of Poetry says: The happy union with wife and children Is like the music of drums, lutes and harps When sibling all get along The harmony is deeply delightful. Thus may you regulate your family And enjoy the pleasure of your wife and children. The Ultimate Master said, “In such a state, parents have entire complacence!” | |||||
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