(Translation) 大學公議在明明德 (部分) - 편집 역사

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2017-07-17T05:22:01Z

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Admin: 새 문서: {{Primary Source Document3 |Image = .JPG |English = |Chinese = |Korean = |Genre = Literati writings |Type = |Author = |Year = 1594 |Key Concepts= [https://en.wikipedia.org/wi...

2017-07-09T20:06:19Z

새 문서: {{Primary Source Document3 |Image = .JPG |English = |Chinese = |Korean = |Genre = Literati writings |Type = |Author = |Year = 1594 |Key Concepts= [https://en.wikipedia.org/wi...

새 문서

{{Primary Source Document3
|Image = .JPG
|English =
|Chinese =
|Korean =
|Genre = [[Literati writings]]
|Type =
|Author =
|Year = 1594
|Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo],
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Introduction'''==

=='''Original Script'''==
{{원문텍스트
| =
臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無眹, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)

----
佛氏治心之法，以治心爲事業，而吾家治心之法，以事業爲治心。誠意ㆍ正心，雖是學者之極工，每因事而誠之，因事而正之，未有向壁觀心，自檢其虛靈之體，使湛然空明，一塵不染，曰此誠意ㆍ正心者。欲孝於其父者，察一溫必誠，察一凊必誠，具一甘旨必誠，濯一衣裳必誠，酒肉以養賓必誠，幾諫使無過必誠，斯之謂誠意也。欲弟於其長者，趨一召必誠，對一問必誠，服一勞役必誠，奉一几杖必誠，有酒食饌之必誠，受學業修之必誠，斯之謂誠意也。以之事君，以之交友，以之牧民，其所以誠其意者，皆在行事。徒意不可以言誠，徒心不可以言正，故經曰：“小人閒居爲不善，無所不至。” 其所云‘爲不善’者，行惡也。閒居行惡，見人著善，則不誠意者也。閒居行善，見人行善，則誠意者也。誠意之工，顧不在於行事乎？今人以治心爲誠意，直欲把虛靈不昧之體，捉住在腔子內，以反觀其眞實无妄之理。此須終身靜坐，黙然內觀，方有佳境，非坐禪而何？今人以治心爲正心，制伏猿馬，察其出入，以驗其操捨存亡之理。此箇工夫，固亦吾人之要務，曉夕無事之時，著意提掇焉，可也。但古人所謂正心，在於應事接物，不在乎主靜凝黙。(Dasan‘s Critique of meditation, from 『大學公議』)

}}

=='''Translation'''==

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=='''Further Readings'''==

← 이전 판		2017년 7월 17일 (월) 05:22 판
34번째 줄:		34번째 줄:
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		+
		+	=='''Discussion Questions'''==
		+	#
		+	#
		+
		+
		+	=='''Further Readings'''==
		+	<!--
		+	<div style="color:#008080;">
		+	* View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.
		+	</div>
		+	-->
		+	*
		+	*
		+
		+
		+	=='''References'''==
		+	<references/>

	=='''Translation'''==		=='''Translation'''==

@@ 16번째 줄: / 16번째 줄: @@
 <gallery>
-파일:성학집요수기정심(부분).jpg|link=(Translation) 聖學輯要 修己 正心章 (部分)|*聖學輯要 성학집요(Seonghak jibyo) 1575
+파일:성학집요수기정심(부분).jpg|link=(Translation) 聖學輯要 修己 正心章 (部分)|*聖學輯要 성학집요(''Seonghak jibyo'') 1575
 </gallery>

← 이전 판		2017년 7월 9일 (일) 20:42 판
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	}}		}}
		+
		+	<gallery>
		+	파일:성학집요수기정심(부분).jpg\|link=(Translation) 聖學輯要修己正心章 (部分)\|*聖學輯要 성학집요(Seonghak jibyo) 1575
		+	</gallery>

@@ 1번째 줄: / 1번째 줄: @@
 {{Primary Source Document3
-|Image = 대학공의재명명덕.PNG
+|Image = 대학공의재명명덕(부분).PNG
 |English =
 |Chinese = 大學公議

@@ 1번째 줄: / 1번째 줄: @@
 {{Primary Source Document3
-|Image = .JPG
+|Image = 대학공의재명명덕.PNG
 |English =
-|Chinese =
+|Chinese = 大學公議
-|Korean =
+|Korean = 대학공의(''Daehak gongui'')
-|Genre = [[Literati writings]]
+|Genre = Literati writings
 |Type =
-|Author =
+|Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]
-|Year = 1594
+|Year = 1814
-|Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo],
+|Key Concepts=
 |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
 |Editor =
@@ 19번째 줄: / 19번째 줄: @@
 =='''Original Script'''==
+{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
-----
+!style="width:40%;"|Classical Chinese || style="width:60%;"| English
 佛氏治心之法，以治心爲事業，而吾家治心之法，以事業爲治心。誠意ㆍ正心，雖是學者之極工，每因事而誠之，因事而正之，未有向壁觀心，自檢其虛靈之體，使湛然空明，一塵不染，曰此誠意ㆍ正心者。欲孝於其父者，察一溫必誠，察一凊必誠，具一甘旨必誠，濯一衣裳必誠，酒肉以養賓必誠，幾諫使無過必誠，斯之謂誠意也。欲弟於其長者，趨一召必誠，對一問必誠，服一勞役必誠，奉一几杖必誠，有酒食饌之必誠，受學業修之必誠，斯之謂誠意也。以之事君，以之交友，以之牧民，其所以誠其意者，皆在行事。徒意不可以言誠，徒心不可以言正，故經曰：“小人閒居爲不善，無所不至。” 其所云‘爲不善’者，行惡也。閒居行惡，見人著善，則不誠意者也。閒居行善，見人行善，則誠意者也。誠意之工，顧不在於行事乎？今人以治心爲誠意，直欲把虛靈不昧之體，捉住在腔子內，以反觀其眞實无妄之理。此須終身靜坐，黙然內觀，方有佳境，非坐禪而何？今人以治心爲正心，制伏猿馬，察其出入，以驗其操捨存亡之理。此箇工夫，固亦吾人之要務，曉夕無事之時，著意提掇焉，可也。但古人所謂正心，在於應事接物，不在乎主靜凝黙。(Dasan‘s Critique of meditation, from 『大學公議』)
+||
+(translation)
-}}
+|-