中山伝信録 巻五 - 翻刻

翻刻

　熙五十五年丙申立程順則又有廟学紀略記建廟
　興学顛末幷講解訓詁師姓名甚備大夫蔡文溥中
　山学校序云中山自通貢典文教三百余年今子弟
　遊観通経甚少是由父兄之訓不厳遂至子弟之業
　不修也今我嗣君勤修学問自王都以及郷邑各建
　学堂選士之通経善行者為師以教子弟又遣近使
　巡宣諭勧諸生曰爾曹潜心肄業孤甚嘉之但学必
　以不倦為功積久而後有成不可以旦夕效也且学
　不但誦読章句而巳小而灑掃応対進退之節大而
　修身斉家治国之道以至敦人倫篤家族和郷党美
　風俗無非学也為師者当以此教為弟者当以此習
　即国之取士亦不外此可不勉歟嗚呼吾君之所以
　振興文教者至矣大矣由是師之所教弟子之所習
　皆以実而不以文凡所以致知力行之事致君沢民
　之道莫不尽心講求以養成徳器躋中山於一道同
　風之治矣又云方今新嗣君聡明性成爰開講席用
　進儒臣日講詩書以求治国之道化及於下首里那
　霸皆立学校以教子弟文風大振豈非盛事歟我唐

現代語訳

康熙五十五年丙申（1716年）に程順則によって建立された。また廟学紀略記があり、廟の建設と学校興隆の顛末並びに講解師・訓詁師の姓名が詳しく記されている。大夫蔡文溥の中山学校序には次のように記されている。「中山は貢典に通じて以来文教三百余年、今子弟で遊学し経書に通じる者は甚だ少ない。これは父兄の訓戒が厳しくないため、ついに子弟の学業が修まらないことによる。今我が嗣君は学問修行に勤め、王都から郷邑に至るまで各々学堂を建て、経書に通じ善行の士を選んで師とし子弟を教えている。また近使を派遣して巡回し、諸生に宣諭して勧めて言った。『汝らが心を潜めて学業に励むことを、私は甚だ嘉している。ただし学問は必ず倦まないことを功とし、長く積み重ねてのちに成就するもので、一朝一夕の効果を求めてはならない。しかも学問は単に章句を誦読するだけではない。小は洒掃応対進退の節度から、大は修身斉家治国の道、さらには人倫を篤くし、家族を睦まじくし、郷党を和ませ、風俗を美しくすることに至るまで、学問でないものはない。師たる者は当にこれをもって教え、弟子たる者は当にこれをもって習うべきである。すなわち国の取士もまたこれを外れることはない。勉めざるべけんや』と。ああ、吾が君の文教を振興される所以は至大である。これにより師の教える所、弟子の習う所は、皆実をもってし文をもってしない。およそ知を致し行を力める事、君を致し民を沢する道で、心を尽くして講求しないものはなく、もって徳器を養成し、中山を一道同風の治に躋らせるのである。」また云う「方今新嗣君は聡明にして性成り、講席を開いて儒臣を進用し、日々詩書を講じて治国の道を求めている。化は下に及び、首里・那覇は皆学校を立てて子弟を教え、文風大いに振るう。豈に盛事でないことがあろうか。我が唐

英語訳

It was established by Tei Jun-soku (Cheng Shun-ze) in the 55th year of Kangxi, year of hinoe-saru (1716). There is also a record called "Byōgaku Kiryaku" (Brief Account of the Temple and School) that details the circumstances of the temple construction and school development, as well as the names of the lecture masters and textual commentary teachers. The preface to Chuzan School by Minister Sai Bunpo states: "Since Chuzan established tribute relations, it has had literary education for over three hundred years, yet today very few young men pursue studies and master the classics. This is because fathers and elder brothers are not strict in their instruction, resulting in young men not properly cultivating their studies. Now our heir apparent diligently pursues learning, and from the royal capital to the countryside, schools have been established everywhere. Scholars well-versed in the classics and of good conduct have been selected as teachers to instruct the young. Moreover, envoys have been dispatched to tour and proclaim to the students: 'I greatly commend your dedication to your studies. However, learning must be pursued with unwavering effort, and achievement comes only after long accumulation—one should not expect immediate results. Furthermore, learning is not merely reciting chapters and sentences. From the small matters of cleaning, proper responses, and deportment, to the great principles of self-cultivation, family management, and governing the state, and extending to strengthening human relationships, caring for family, harmonizing the community, and beautifying customs—all of these constitute learning. Teachers should instruct with this understanding, and students should practice accordingly. Indeed, the state's selection of officials follows no other principle. Should we not strive earnestly?' Ah, how supreme and great is our lord's promotion of literary education! Thus what teachers instruct and what students practice are all based on substance rather than mere form. In all matters of seeking knowledge and practicing virtue, and in all ways of serving the ruler and benefiting the people, they spare no effort in study and inquiry, thereby cultivating moral character and elevating Chuzan to a state of unified customs and governance." It also states: "Now our new heir apparent, being naturally intelligent and accomplished, has opened lecture halls and promoted Confucian officials, daily discussing poetry and history to seek the way of governing the state. This transformation extends downward—both Shuri and Naha have established schools to educate the youth, and literary culture greatly flourishes. How could this not be a glorious achievement? We Tang