(Translation) 聖學輯要 修己 正心章 (部分)
장서각위키
Admin (토론 | 기여) 사용자의 2017년 7월 10일 (월) 04:14 판 (Admin님이 (Translation) 栗谷 聖學輯要 vs. 茶山 大學公議 문서를 넘겨주기를 만들지 않고 (Translation) 聖學輯要 修己 正心章(部分) 문서로 이동했습니다)
| Primary Source | ||
|---|---|---|
| 700px | Title | |
| English | ||
| Chinese | ||
| Korean(RR) | ||
| Text Details | ||
| Genre | Literati writings | |
| Type | ||
| Author(s) | ||
| Year | 1594 | |
| Source | ||
| Key Concepts | King Yeongjo, | |
| Translation Info | ||
| Translator(s) | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group) | |
| Editor(s) | ||
| Year | 2017 | |
목차
- 1 Introduction
- 2 Original Script
- 3 Translation
- 3.1 Student 1 : (Write your name)
- 3.2 Student 2 : (Write your name)
- 3.3 Student 3 : (Write your name)
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- 3.14 Student 14 : (Write your name)
- 4 Further Readings
Introduction
Original Script
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』)
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』)
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Translation
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