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| 작성자 | Seunbi Kim | 조회수 | 1638 | 등록일 | 2007-07-27 |
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| 제목 | The Doctrine of the Mean 中庸(27-31장)한문->English | ||||
| 第二十七章 大哉! 聖人之道！ 洋洋乎， 發育萬物， 峻極于天。 優優大哉! 禮儀三百，威儀三千, 待其人而後行。 How great is the Way of the sage! Like overflowing water, it brings about and nourishes all things, and rises up to Heaven. How sufficiently great it is! It embraces the three hundred rules of propriety, and three thousand rules of awesome demeanor. It waits for the proper man, and then it is practiced. 故曰: 「茍不至德，至道不凝焉。」 Hence it is said, “If you do not perfect your virtue, the perfect Way cannot be solidified (realized).” 故君子尊德性而道問學， 致廣大而盡精微，極高明而道中庸。 溫故而知新，敦厚以崇禮。 Therefore, the Superior man esteems his virtuous nature, follows the way of inquiry and study, carry out it in breadth and greatness, accomplish it to the extreme details, ultimates to its highest and brightest, and follow the course of the Mean. He reviews the old and learns the new, and observes in esteem the rules of propriety with sincerity and generosity. 是故居上不驕，為下不倍。 國有道，其言足以興； 國無道， 其默足以容。 詩曰：「既明且哲，以保其身」, 其此之謂與! Thus, when abiding in a high position he is not arrogant, and in a low position he is not rebellious. When there is the Way in his nation, he can surely rise by his words. When there is no Way, he is surely accepted by his silence. The Book of Poetry says: “He is already bright and also smart. By means of these he protect himself” Does the above saying reflect the same meaning? 第二十八章 子曰：「愚而好自用; 賤而好自專; 生乎今之世，反古之道; 如此者，災及 其身者也。] The Ultimate Master said, “Let a man who is foolish be fond of using his own judgment; let a man who is of low rank be found of arbitrarily deciding by himself; let a man who is living in the present go against the way of the old. The calamities will fall on these persons.” 非天子不議禮，不制度，不考文。今天下，車同軌，書同文，行同倫。 If one is not the Son of Heaven, he cannot discuss the rules of propriety, enact the system, create ideographs. Now, throughout the nation, the carriages have all the same axle-widths, all writings are written with the same characters, and all conducts are regulated with the same ethics. 雖有其位，茍無其德，不敢作禮樂焉; 雖有其德，茍無其位，亦不敢作禮樂焉。 Even if one is emperor, but if he lacks virtue, he cannot dare to make ceremonies or music. And even if one possesses sufficient virtue, but if he is not in the position of emperor, he also cannot dare to make ceremonies or music. 子曰：「吾說夏禮，杞不足徵也。吾學殷禮，有宋存焉; 吾學周禮，今用之。吾從周。」 The Ultimate Master said, “I can describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I have learned the ceremonies of the Yin dynasty, and they are still preserved in the Sung. I have learned the ceremonies of the Chau, which are now used. I follow the Chau. 第二十九章 王天下有三重焉，其寡過矣乎！ In ruling all under the heaven there are three important things through which mistakes can be lessen. 上焉者，雖善無徵。無徵不信, 不信民弗從。 下焉者，雖善不尊, 不尊不信, 不信民弗從。 (上焉者:당시 이전의 夏, 商시대것을 말함) As to the regulations made by the honored of former times, even though they were excellent but cannot be attested. Not being attested, they cannot be trusted. Not being trusted, the people would not follow them. As to the regulations made by (some present) low-rank persons, even though they may be excellent, they are not respected. Not being respected, they cannot be trusted. Not being trusted, the people would not follow them. 故君子之道，本諸身，徵諸庶民, 考諸三王而不繆，建諸天地而不悖, 質諸鬼神而無疑, 百世以俟聖人而不惑。 Therefore, the Way of the Superior Man is rooted in his own character, is verified by various common people, turns out to being not wrong through comparison with those of all three kings, can stand before Heaven and Earth without discord, will confront all spiritual beings without any doubt about its validity, and is of confident without confusion so as to wait for the rise of a sage for a hundred ages. 質諸鬼神而無疑，知天也; 百世以俟聖人而不惑， 知人也。 To confront all spiritual beings without any doubt about his being valid comes from that he knows Heaven. To wait a sage to advent for a hundred ages without any confusion comes from that he knows men. 是故, 君子動而世為天下道， 行而世為天下法， 言而世為天下則; 遠之則有望, 近之則不厭。 Therefore, the people regard the Superior Man’s movement as the Way of the world for ages. His actions are regarded the norm of the world for ages. His words are regarded the regulation for ages. Those who are far from him long for him; and those who are near him are never wearied with him. 詩曰：「在彼無惡，在此無射；庶幾夙夜，以永終譽。」 君子未有不如此， 而蚤有譽於天下者也。 (蚤:早) The Book of Poetry says: When he is away, he is not hated. When he is here, he is not disliked. In every moment, from morning to night, Their praise of him is unceasing. Never has there been a ruler who gained an early renown throughout the world and who was not like this. 第三十章 仲尼祖述堯舜，憲章文武; 上律天時，下襲水土。 Chung-ni handed down the legacy of Yao and Shun as the mainstream doctrine, and took the regulations of Wan and Wu as the model. Above, he harmonized with the time of Heaven, and below, he conformed to the law of the water and land. 辟如天地之無不持載，無不覆幬; 辟如四時之錯行，如日月之代明。 He bears analogy to Heaven and Earth, which have nothing they do not support, and nothing they do not cover. His conduct bears to the four seasons in their alternating progress, and to the sun and moon in shining in shift. 萬物並育而不相害。道並行而不相悖。 小德川流, 大德敦化。 此天地之所以為大也。 All things grow up together without harming each other, and the ways are practiced together without interfering with each other. The smaller virtue flows (with noise) like the current of a brook. The greater virtue (silently) transforms deeply all things. This is the reason why Heaven and Earth are great. 第三十一章 唯天下至聖，為能聰明睿知，足以有臨也；寬裕溫柔， 足以有容也； 發強剛毅，足以有執也； 齊莊中正， 足以有敬也；文理密察，足以有別也。 Only the supreme sage of the world possesses the acumen, sharpness, and insight that are sufficient enough to cope with things; the generosity, benignity, and tenderness that are sufficient enough to accept everything; energy, strength, firmness, and gumption that are sufficient enough to maintain a firm hold; orderliness, majesty, centeredness, and uprightness that are sufficient enough to be respected; accomplishment, reasoning power, and the ability to investigative in detail that are sufficient enough to be distinguished from ordinary people. 溥博淵泉，而時出之。 溥博如天；淵泉如淵。 Like water flowing out a vast and deep pond or fountain, his virtue comes forth all the times. Being vast and deep, he is like Heaven; (His wisdom) being fathomlessly deep and resourceful, he is like abyss. 見而民莫不敬；言而民莫不信；行而民莫不說。 When he is seen, there are none who do not respect him. When he speaks, there are none who do not believe him. When he acts, there are none who are not pleased with him. 是以聲名洋溢乎中國，施及蠻貊。舟車所至，人力所通，天之所覆，地之所載，日月所照，霜露所隊, 凡有血氣者，莫不尊親。故曰配天。 Therefore, his fame overspreads the Middle Kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever human power can reach to; in every place covered by the heaven; in every place supported by the earth; wherever, the sun and moon shine, wherever frost and dew fall, all who have blood and breadth respect and love him. Hence, it is said, “He matches Heaven.” | |||||
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