자유게시판
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| 작성자 | Seunbi Kim | 조회수 | 1994 | 등록일 | 2007-06-19 |
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| 제목 | The Doctrine of the Mean 中庸 (16,17,18장) 한문->English | ||||
| 第十六章 子曰：「鬼神之為德，其盛矣乎! 視之而弗見, 聽之而弗聞, 體物而不可遺。 使天下之人， 齊明盛服，以承祭祀, 洋洋乎如在其上， 如在其左右。詩曰：『神之格思，不可度思，矧可射思。』夫微之顯,誠之不可揜如此夫!」 (格:來. 矧:況. 射:厭煩的意思. 揜:掩) The Ultimate Master said, “How magnificent is spiritual beings’ manifesting their faculty! We look for them, but do not see them; we listen to them, but do not hear them. They are embodied in everything, and there is nothing without their being embodiment. They cause all the people under heaven to fast for purification and be in full dress in order to attend at their sacrifices. ‘Then, like overflowing water, they seem to be over the heads, on the right, and on the left. The Book of Poetry says, ‘The spirits’ descending to us (i.e., The spirits’ 格(penetration?) in our thought) cannot be comprehensible with our thought. Still less to evade them (i.e., to shoot our thought affected by spirits).’ Generally, the minute things are manifested. That sincerity cannot be covered to prevent its manifestation is like this!” 第十七章 子曰：「舜其大孝也與！德為聖人，尊為天子，富有四海之內;宗廟饗之， 子孫保之。 故大德，必得其位，必得其祿，必得其名，必得其壽。故天之生 物必因其材而篤焉。故栽者培之，傾者覆之。詩曰：『嘉樂君子，憲憲令德，宜民宜人。受祿于天。保佑命之，自天申之。』故大德者必受命。」 (憲:通[顯]. 申:重) The Ultimate Master said, “How greatly filial was Shun! His virtue was that of a sage. His was held in reverence as an emperor. His wealth included everything within the four seas. He was sacrificed to in the national shrine, and his descendants maintained the sacrifices to him. Therefore we can say that the greatly virtuous always attain their appropriate position, always receive their appropriate stipend, always get their fame, and always long-lived. Thus Heaven, in the production (evolving) of things, must be sincerely consistent in that the yield necessarily depends on the quality of the cause. Accordingly, Heaven nourishes the growing sprout but overthrows the already leaning plants. The Book of Poetry says: Joyful is the prince. Displayed conspicuously his excelling virtue. Rectified his people and also rectified his officers. He received from Heaven his emoluments. Heaven protected him, helped him, And gave him the mandate. Heaven, by its nature, did repeatedly such things. Thus, the greatly virtuous always receive the Mandate of Heaven. 第十八章 子曰：「無憂者，其惟文王乎! 以王季為父，以武王為子; 父作之，子述之。 The Ultimate Master said, “The only one who did not suffer from grief was King Wan. His father was King Chi, his son was King Wu. His father laid the foundation, and his son followed up with his ways. 武王纘大王、王季、文王之緒, 壹戎衣而有天下, 身不失天下之顯名; 尊為天子, 富有四海之內; 宗廟饗之, 子孫保之。 (大王: 태왕이라 발음한다. 王季之父) “King Wu continued the succession from King T’ai, King Chi, King Wan. Once he put on his armor, he got possession of all-under-heaven, and did not lose the great reputation which he had throughout all-under-heaven. He was respected as an emperor, and his wealth included all within four seas. He became the object of the sacrifices in the national shrine, and his descendants maintained this sacrifices. 武王末受命，周公成文武之德。追王大王、王季，上祀先公以天子之禮。斯禮也，達乎諸侯大夫，及士庶人。父為大夫，子為士；葬以大夫，祭以士。父為士，子為大夫；葬以士，祭以大夫。期之喪，達乎大夫；三年之喪，達乎天子；父母之喪，無貴賤，一也。」 (末:老. 期:一週年) “King Wu received the mandate of heaven late in life, and the Duke of Chau consummated the virtue of Wan and Wu. He conferred posthumously the title of king to T’ai and Chi, and sacrificed to all the dukes preceding to them (=T’ai and Chi) with the ceremony proper to an emperor. This rule of ceremony holds good to the rulers of feudal countries, the great officers, the scholars, and the common people. If the father were a great officer and the son a scholar, then the funeral ceremony was that commensurate to a great officer, and the sacrifice that commensurate to a scholar. If the father were a scholar and the son a great officer, then the funeral ceremony was that commensurate to a scholar, and the sacrifice that commensurate to a great officer. The one year’s mourning was made to extend only to the great officers, but the three years’ mourning applied only to the Son of Heaven. In the mourning for a father or a mother, he allowed no difference between the noble and the mean.” | |||||
| 첨부파일 | 등록된 첨부파일이 없습니다. | ||||
 다음글 |
The Dialects of Confucius (堯曰第二十)한문->English
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 이전글 |
유서깊은 청주향교 봉심 인사
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