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| 작성자 | Seunbi Kim | 조회수 | 2600 | 등록일 | 2007-07-17 |
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| 제목 | The Doctrine o the Mean 中庸(19,20장)한문->English | ||||
| 第十九章 子曰：「武王、周公，其達孝矣乎! 夫孝者，善繼人之志，善述人之事者也。 春秋，脩其祖廟，陳其宗器，設其裳衣，薦其時食。 The Ultimate Master said, “How thoroughly King Wu and the Duke of Chau accomplished their filial piety! What is called ‘filial piety’ is to pass down skillfully the wills of the forefathers and to carry forward skillfully their undertakings. In spring and autumn, they repaired their ancestral shrines, set forth the sacrificial vessels, displayed the ceremonial outfits, and presented the seasonal foods. 宗廟之禮，所以序昭穆也; 序爵，所以辨貴賤也; 序事，所以辨賢也; 旅酬下為上，所以逮賤也; 燕毛，所以序齒也。 “The etiquettes in the ancestral shrine is to put the ancestral lineages in order by means of it. The arrangement according to the rank is to distinguish the noble and the mean by means of it. Putting the services in order is to distinguish the wise-meritorious by means of it. Having the inferiors offer the toast to the superiors is to keep the lower classes involved. Giving the seat according to their hair color at the concluding feast is to put them in order according to their ages. 踐其位，行其禮，奏其樂; 敬其所尊，愛其所親; 事死 如事生，事亡如事存，孝之至也。 “They followed the positions of their forefathers, practiced their ceremonies, and performed their music. They reverenced those who they honored, and loved those whom they regarded with affection. They served the dead as they would have served them had they been alive, and they served the departed as they would have served them had they been there. Herein they brought filial duty to its highest level. 郊社之禮，所以事上帝也。宗廟之禮，所 以祀乎其先也。明乎郊社之禮，禘嘗之義，治國其如示諸掌乎。」 (校社:하늘에 제사하는것을 校, 땅에 제사하는것을 社라 한다. 禘: 천자가 종묘에서 하는 큰 제사. 嘗:가을에 하는 제사. ) The ceremonies of the sacrifices to Heaven and Earth is to serve Lord-on-High by means of it. The ceremonies of the sacrifices in the ancestral shrine is to make offerings to the ancestors by means of it. He who understands the ceremonies of the sacrifices to Heaven and Earth, the meaning of the imperial sacrifice and the autumn sacrifice could govern the country as easy as to look into his palm.” 第二十章 哀公問政。 The Duke Ai asked about government. 子曰：「文武之政，布在方策。其人存，則其政舉； 其人亡，則其政息。 (方策:나무에 새긴것과 대쪽에 쓴글을 말한다.) The Ultimate Master said, “The government of Wan and Wu is recorded on the tablets of wood and bamboo for display. When there were such men (as Wan and Wu), their government was flourished. When such men deceased, their government ceased (to function in the right manner). 人道敏政，地道敏樹。夫政也者，蒲盧也。 “The way of men affects fast on government. (Similarly,) the way of earth affects fast on trees. Generally speaking, when the government functions in the right manner, the people flourish like fast-growing weeds. 故為政在人; 取人以身。脩身以道。脩道以仁。 “Therefore, government depends on the men that do governing. Whether you get the right men or not depends on how you cultivate yourself. Cultivation of yourself is done through the Way. To treading the Way is done by means of Jen (‘wise-benevolence’ ). 仁者，人也，親親為大; 義者，宜也，尊賢為大。 親親之殺，尊賢之等，禮所生也。 (在下位, 不獲乎上, 民不可得而治矣。) “Wise-benevolence is the characteristic element of the humanity, and the great exercise of it is in loving relatives. Rightness is the appropriateness of actions, and the great exercise of it in honoring the worthy. The order in decreasing the levels of loving relatives and the grade in honoring the worthy are produced by the principle of propriety. (Thus, if your rank is low, and you do not have the support of those in higher ranks, you cannot have the commission to govern the people.) 故君子，不可以不脩身; 思脩身，不可以不事親; 思事親，不可以不知人; 思知人，不可以不知天。 “Therefore, the Superior man (君子=son of ruler=prince) cannot but cultivate his own character. Wanting to cultivate his character, he cannot do it without serving his parents. Wanting to serve his parents, he cannot do it without understanding the human. Wanting to understand the human, he cannot do it without understanding Heaven. 天下之達道五，所以行之者三。曰：君臣也、父子也、夫婦也、昆弟也、朋 友之交也, 五者，天下之達道也; 知、仁、勇三者，天下之達德也; 所以行 之者一也。 There are five universally pervasive Ways in the relationships in this world, which are practiced through three. The Ways are those between ruler and minister, between father and son, between husband and wife, between elder brother and younger, and those in the intercourse of friends. Those five are the universally pervasive Ways in the world. Knowledge, wise-benevolence (jen), and courage, these three, are the universally pervasive virtues in the world, and what is practiced by means of those three is one. 或生而知之, 或學而知之, 或困而知之, 及其知之，一也。 或安而行之, 或利而行之, 或勉強而行之, 及其成功，一也]。 “Some are born with the knowledge of those; some know them by study; some have to struggle to know them. Nonetheless, the knowledge is the same. Some practice them by being comfortable from doing them; some practice them by benefiting from doing them; some have to make strenuous effort to practice them. But when the achievement is made, it comes to the same thing.” 子曰：「好學近乎知, 力行近乎仁, 知恥近乎勇。 The Ultimate Master said, “To be fond of study is to be near to knowledge. To exert oneself in practicing is to near to wise-benevolence. To understand shame is to be near to courage. 知斯三者，則知所以脩身; 知所以脩身，則知所以治人; 知所以治人，則知所以治天下國家矣。 “He who knows these three things knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern any state or family, and all under the heaven. 凡為天下國家有九經，曰：脩身也、尊賢也、親親也、敬大臣也、體群臣也、子庶民也、來百工也、柔遠人也、懷諸侯也。 “In general, in order (for the ruler) to manage the affairs of any state or family, and all under the heaven, there are nine paths to be gone through. These are: the cultivation of his own characters; the honoring of virtuous men; having affectionate relationship towards his relatives; respect towards the great ministers; integrating the ministers of various levels into one single body; treating the common people as his children; makings all sorts of artisans feel welcome; gentle treatment of men from afar; and the kindly embracing of the dukes. 脩身，則道立; 尊賢，則不感; 親親，則諸父昆弟不怨; 敬大臣，則不眩; 體群臣，則士之報禮重; 子庶民，則百姓勸; 來百工，則財用足; 柔遠人， 則四方歸之; 懷諸侯，則天下畏之。 “Cultivating his character, he sets up the Way. Venerating the virtuous, he is not deluded. Having affectionate relationship towards his relatives, then his father, elder and younger brothers will not resent him; Respecting the high ministers, he will not make foolish mistakes. Making the ministers of all levels feel that they are integrated into one single body (without any discrimination), they will return it with courteous propriety. Treating the common people as his children, they are encouraged to do work hard. Making various artisans feel welcome, the resources for expenditures will be sufficiently provided. Being gentle to men from afar, people will flock to him from all directions. Kindly embracing the dukes, all people will bear awe towards him. 齊明盛服，非禮不動，所以脩身也。去讒遠色，賤貨而貴德，所以勸賢也。 尊其位， 重其祿， 同其好惡， 所以勸親親也; 官盛任使，所以勸大臣也; 忠信重祿，所以勸士也; 時使薄斂，所以勸百姓也; 日省月試，既稟稱事， 所以勸百工也; 送往迎來， 嘉善而矜不能， 所以柔遠人也; 繼絕世， 舉廢國， 治亂持危， 朝聘以時， 厚往而薄來，所以懷諸侯也。凡為天下國家有九經，所以行之者一也。 “Abstaining from prohibited word and deed, purifying himself, carefully regulating his dress, and not acting in discordance with the rules of propriety: this is how he cultivate his character. Discarding slanders and keeping himself from the lust after attractive women, looking down on wealth and esteeming virtue: this is how he promotes virtue. Respecting the ranks of his relatives, paying them with sufficiently high emoluments, and sharing with his relatives in their likes and dislikes: this is to promote the people having affectionate relationship with their relatives. Giving them enough officers and employees to discharge their orders and commissions: this is the way for him to encourage high ministers. To reward loyalty and trustworthy with large emolument: this is the way to encourage the lower officers. Putting to work only at proper times, and making their imposts light: this is the way to encourage the people. Daily examination and monthly testing of their work, and giving their rations in accordance with their labors: this is the way to encourage all kinds of artisans. To escort them on their departure and receive visitors on their coming; to commend the good , and pity on the incompetent: this is the way to be gentle to visitors from a far. To restore the broken lineages, and to revive the vanquished states; to quell the rebellions and support those which are in peril; to allow them (=dukes) to make tributary visits on proper times; to send them away with rich presents, and welcome those who come with little tribute; this is the way to embraces the dukes. While altogether there are this nine paths to govern states and families, and the world, there is a single way to tread on all of these paths. 凡事豫則立，不豫則廢; 言前定，則不跲; 事前定，則不困; 行前定，則不疚; 道前定，則不窮。 (跲: 소리는 냈지만 말이 나오지 않는것을 말한다. 疚:病) “In all affairs, if you plan ahead you can be successful, and if you don’t plan ahead, you will fail. If what is spoken be previously determined, there will be no stumbling. If affairs are previously determined, there will be no difficulty with them. If one’s actions have been previously determined, there will be no complications. If what way is to be followed have been previously determined, there will not be in narrow circumstances. 在下位, 不獲乎上， 民不可得而治矣。 獲乎上有道; 不信乎朋友，不獲乎上矣。 信乎朋友有道; 不順乎親， 不信乎朋友矣。 順乎親有道; 反諸身不誠， 不順乎親矣。 誠身有道; 不明乎善， 不誠乎身矣。 If those whose ranks are low do not win the confidence of their superiors, they will have no way of governing the people. There is the way in wining the confidence of the superior; if one is not trusted by his friends, he will not win the confidence of his superiors. There is the way in being trusted by one’s friends; if one is not obedient to his parents, he will not be trusted by his friends. There is the way in being obedient to one’s parents; if one, introspecting upon himself, finds a want of sincerity, he will not be obedient to his parents. There is the way in being sincere to himself; if one is not brightened in the good, he cannot be sincere to himself. (There is the way in winning..: …을 얻는데 道가 있다. There is a way in winning…: …을 얻는 한 방법이 있다.) 誠者，天之道也; 誠之者，人之道也。誠者，不勉而中， 不思而得，從容中道，聖人也; 誠之者，擇善而固執之者也。 Sincerity is the Way of Heaven. Making oneself sincere is the Way of Man. He who is sincere, without effort, hits what is appropriate, attains without the exercise of thought, embraces the Middle Way which is appropriate in the situation; he is a sage. He who attains to sincerity is he who chooses what is good, and firmly holds it fast. 博學之，審問之，慎思之, 明辨之， 篤行之。 有弗學，學之弗能弗措也; 有弗問， 問之弗知弗措也; 有弗思，思之弗得弗措也; 有弗辨， 辨之弗明弗措也; 有弗行，行之弗篤弗措也。 (措:棄置 내버려두다) “One must study it extensively, investigate it in detail, deliberate on it carefully, be brightened in it clearly, and practice it earnestly. If there is anything one has not studied or one’s study has not yet made him competent, he should not just leave it. If there is anything one has not inquired about, or inquired about but not understood, he should not just leave it. If there is anything one has not reflected on, or reflected on but not attained to the complete understanding of it, he should not just leave it. If there is anything one has not discriminated, or discriminated but not yet clarified, he should not just leave it. If there is something one has not yet practiced, or have practiced but not yet in earnestness, he should not just leave it. 人一能之，己百之; 人十能之， 己千之。果能此道矣， 雖愚必明，雖柔必強。」 “If someone else succeeds by one effort, he should exert one hundred efforts. If someone else succeeds by ten efforts, he should exert one thousand efforts. Indeed, if one proceed in this way, then even if he is stupid, he will become brightened; even if he is weak, he will surely become strong.” | |||||
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