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| 작성자 | Seunbi Kim | 조회수 | 2030 | 등록일 | 2007-07-23 |
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| 제목 | The Doctrine of the Mean 中庸(21-26장)한문->English | ||||
| 第二十一章 自誠明，謂之性；自明誠，謂之教。誠則明矣；明則誠矣。 (自:從) The brightness that comes from sincerity is called our own nature. The sincerity that comes from brightening is called teaching. If one is sincere, he becomes brightened. If one is brightened, he becomes sincere. 第二十二章 唯天下至誠，為能盡其性; 能盡其性，則能盡人之性; 能盡人之性，則能盡 物之性; 能盡物之性，則可以贊天地之化育; 可以贊天地之化育，則可以與 天地參矣。 (參을 三이라 여기면 천지와 더불어 3位를 이룬다가 되는데 淸朝때는 사직 제사지낼때 孔子님 상을 중앙에 天, 地를 좌우에 두어, 공자님을 우주의 주재자 最高神으로 제사했다. 이는 공자님이 至誠한분이라고 여기기 때문이다. 參으로 여기면 하늘과 땅이 하는 化育에 참여한다는 뜻이다.) Only the supremely sincere man in the world can use up his own nature. Being able to use up his own nature, he can use up others’ nature. Being able to use up others’ nature, he can use up the nature of things. Being able to use up the nature of things, he can assist Heaven and Earth in their transformation and upbringing. Being able to assist Heaven and Earth in their transformation and upbringing, he can participate in transformation and upbringing along with Heaven and Earth (*or He forms a ternate with Heaven and Earth). 第二十三章 其次致曲。曲能有誠。誠則形。形則著。著則明。明則動。動則變。變則化。唯天下至誠為能化。 (曲: 보통 끝(端)으로 번역한다. 曲을 교묘한 방편으로 번역하면 治曲은 교묘한 방편을 이룬다. 曲能有誠은 교묘해도 능히 誠은 있다는 뜻이 된다. ) The next thing is to make one’s cultivation reach even to every tips of goodness. In the tip of a minute goodness there can be sincerity (other translation: The next thing is to accomplish skillfulness (or bending according to the situation). In skillfulness, sincerity can still be existing. If it is sincerity, it has a form. If it is a form, it appears. If it appears, it is bright. If it is bright, it moves. If it moves, it changes, if it changes, it transforms. Only the most sincere under heaven can make transformation. 第二十四章 至誠之道，可以前知; 國家將興， 必有禎祥； 國家將亡，必有妖孽; 見乎蓍 龜， 動乎四體。禍福將至，善，必先知之；不善，必先知之。故至誠如神。 (蓍: ‘시’ 라발음하는 풀인데 옛날 중국인 줄기가지고 점 첬음. If you are in the way of utmost sincerity, you have foreknowledge of things. When a nation or family is about flourish, there are always auspicious omens. When a nation or family is about to perish, there are always omens of misfortunes and wickedness. They can be seen in milfoil stalks, tortoise shells, and affect the movements of the four limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore, the utmost sincere man is like a god. 第二十五章 誠者自成也，而道自道也。誠者，物之終始。不誠無物。是故君子誠之為貴。誠者，非自誠己而已也。所以成物也。成己，仁也; 成物，知也。 性之德也，合外內之道也, 故時措之宜也。 Sincerity is to make one accomplish by oneself, and the Way is to make one tread it by oneself . Sincerity is the end and beginning of things. Without sincerity there is nothing. On this account, the superior man values to become sincere. Sincerity is not to make one sincere by oneself; it also means the one by means of which things are accomplished. To make oneself accomplish is wise-benevolence (jen). To accomplish things is knowing. The virtue of our nature is the way to make the internal and the external merge. Therefore, it is proper to use it at anytime. 第二十六章 故至誠無息, 不息則久。 久則徵, 徵則悠遠, 悠遠則博厚, 博厚則高明。 博厚所以載物也, 高明所以覆物也, 悠久所以成物也。 博厚配地, 高明配天。 悠久無疆。 如此者，不見而章，不動而變，無為而成。 Hence, utmost sincerity is ceaseless. Not ceasing, it continues long. Continuing long, it shows signs of its function. Showing signs of its function, it is far-reaching. Far-reaching, it becomes vast and thick. Vast and thick, it becomes high and bright. Being vast and thick is the reason why it can load all things. Being high and bright is the reason why it can cover all things. Being everlasting, is the reason why it can accomplish all things. Being vast and generous, he can be matched to Earth. Being lofty and bright, he can be matched to Heaven. Being everlasting, he is limitless. Such one as this has picture (or apprehends) without seeing, changes without movement, and accomplishes without doing. 天地之道，可一言而盡也: [其為物不貳，則其生物不測。] The Way of Heaven and Earth can be completely expressed in a single phrase: “It becomes all things that are not two. (불교의 ‘不二’에 해당. 현상은 차별이 있지만 실제로는 차별이 없다 ). Accordingly, its production of things are unfathomable.” 天地之道: 博也、 厚也、 高也、 明也、 悠也、 久也。 The Way of Heaven and Earth is vast and thick, high and bright, far-reaching and long-lasting. 今夫天，斯昭昭之多，及其無窮也，日月星辰繫焉， 萬物覆焉。 Now, speaking about the Heaven, it is consisted of these many bright shining spots. But they are infinite; the sun, moon, stars are all suspended in it, and it covers all things. 今夫地，一撮土之多，及其廣厚，載華嶽而不重，振 河海而不洩，萬物載焉。 Now, speaking about the Earth, it is but a collection of numerous handfuls of dirt. But they are vast and thick. It loads mountains like the Hwa and the Yo without feeling their weight, and contains the rivers and lakes without their leaking away. It supports all things. 今夫山，一卷石之多，及其廣大，草木生之，禽獸 居之，寶藏興焉。 Now, speaking about the mountains, they are made of many pieces of rock. But they are broad and big. Grass and trees grow on them, birds and beasts live on them, and gems are abundantly stored within them. 今夫水，一勺之多，及其不測，黿鼉蛟龍魚鱉生焉，貨財 殖焉。 Now, speaking about the water, it is made of many ladlefuls. But its amount is immeasurable. Turtles, tortoises, iguanas, dragons, fishes, and terrapins are produced in it and materials of wealth are bred within it. 詩云：「維天之命，於穆不已。」蓋曰，天之所以為天也。 「於乎不顯，文王之德之純。」蓋曰，文王之所以為文也。純亦不已。 The Book of Poetry says, “The ordinance of Heaven is profound and unceasing.” This is the reason why Heaven is Heaven. And again, “Was it not apparent, the purity of King Wan ’s virtue?” This is the reason why King Wan was what he was--unceasing in purity. | |||||
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