中山伝信録 巻五 - 翻刻

翻刻

聖-諭十-六-条￣ノ演-義￣ヲ＿一。数-節￣ヲ月-吉￣ニ講￣ス＿レ之￣ヲ。旧-例以＿二紫-金大-夫一-
　員￣ヲ＿一司￣ラシム＿レ教￣ヲ。毎-旬三六九￣ノ日詣￣リ＿二講-堂￣ニ＿一。稽＿二-察￣シ諸-生￣ノ勤-惰￣ヲ＿一。兼￣テ理￣シ＿二
　中-国往-来貢-典￣ヲ＿一。幷￣ニ参＿二-賛￣ス大-礼￣ヲ＿一。又於＿二久-米内大-夫都-通-
　事秀-才諸-人￣ノ中￣ニ＿一。択￣テ＿二文-理精-通￣ナル者一-人￣ヲ＿一。為＿二講-解-師￣ト＿一。又￣テ択￣テ＿二
　句-読詳-明￣ナル者一-人￣ヲ＿一。為＿二訓-詁-師￣ト＿一。講-解-師歳-廩十-二-石。設＿二
　学￣ヲ於啓-聖-祠内￣ニ＿一。以教＿二通-事秀-才之成￣ス＿レ業￣ヲ者￣ヲ＿一。訓-詁-師歳-
　廩八-石。設＿二学￣ヲ於上-天-妃-宮￣ニ＿一。以教＿二 七-歳以-上之初-学￣ノ者￣ヲ＿一。
　《割書：首-里亦有＿二郷-塾三-所＿一。其外-村￣ノ小-吏百-姓￣ノ之子-｜弟￣ハ。則以＿レ僧為＿レ師￣ト。皆学＿二国-字￣ヲ＿一。有＿二草-書＿一。無＿二楷-字＿一。》 櫺-星-門
　内。庭-中有＿二石碑＿一。大-夫程-順-則記￣ス。其￣ノ略￣ニ曰。琉-球遠￣ク在＿二海
　外￣ニ＿一。去￣ルヿ＿二 中-国￣ヲ＿一万-里。自＿二明-初＿一通￣シ＿二 中-国￣ニ＿一膺￣ク＿二王-爵￣ヲ＿一。洪-武二-十-五-
　年。王-子洎￣ヒ陪-臣子-弟。始￣テ入￣ル＿二大-学￣ニ＿一。復遣￣シム＿二閩-人三-十-六-姓
　往￣テ鐸￣セ＿一レ焉。万-暦￣ノ間。紫-金大-夫蔡-堅。始￣テ絵￣シ＿二聖-像￣ヲ＿一。率￣テ＿二郷-中￣ノ縉-
　紳￣ヲ＿一祀￣ル＿二於家￣ニ＿一。康-熙十-一-年。前￣ノ紫-金大-夫金-正-春。啓＿二-請￣ス立￣ヿヲ＿一
　＿レ廟￣ヲ。王允￣ス＿二其￣ノ議￣ヲ＿一。廼卜￣シ＿二 地￣ヲ久-米村￣ニ＿一。令￣シテ＿二匠-氏￣ニ＿一庀￣シ＿レ材￣ヲ。運￣スルニ以￣シ＿二斧-斤￣ヲ＿一。
　施￣スニ以￣ス＿二丹-雘￣ヲ＿一。迄￣テ＿二康-熙十-三-年￣ニ＿一告￣ク＿レ竣￣ヿヲ。越￣ニ明-年塑￣ス＿二聖-像￣ヲ於廟
　中￣ニ＿一。左-右立＿二 四-配￣ヲ＿一。王命￣シテ＿二儒-臣￣ニ＿一。於＿二春-秋二-仲上-丁￣ノ日￣ニ＿一。行＿二釈-
　奠￣ノ礼￣ヲ＿一。既￣ニ新￣ニ＿二輪-奐＿一。復粛￣タリ＿二俎-豆＿一。猗-歟称￣ス＿二甚￣ク盛￣ント＿一焉。臣順-則恭￣ク
　奉￣シ＿二教-令￣ヲ＿一。摛￣テ＿レ筆￣ヲ述￣シ＿二興-造￣ノ始-末￣ヲ＿一。幷勒￣シ＿二之￣ヲ石￣ニ＿一。以垂￣ルヽト＿二不-朽￣ニ＿一云￣フ。康

現代語訳

聖諭十六条の演義を、数節を月吉に講ずる。旧例では紫金大夫一員をして教を司らしめる。毎旬三六九の日に講堂に詣り、諸生の勤惰を稽察する。兼ねて中国往来貢典を理し、並びに大礼を参賛する。また久米内大夫・都通事・秀才諸人の中において、文理精通なる者一人を択んで、講解師とする。また句読詳明なる者一人を択んで、訓詁師とする。講解師の歳廩は十二石。学を啓聖祠内に設け、以て通事秀才の業を成す者を教える。訓詁師の歳廩は八石。学を上天妃宮に設け、以て七歳以上の初学の者を教える。

《首里にもまた郷塾三所有り。その外村の小吏百姓の子弟は、則ち僧を師として、皆国字を学ぶ。草書有り、楷字無し。》

櫺星門内、庭中に石碑有り。大夫程順則が記す。その略に曰く。琉球は遠く海外に在り、中国を去ること万里。明初より中国に通じ王爵を膺く。洪武二十五年、王子及び陪臣子弟、始めて大学に入る。復た閩人三十六姓を遣わし往かしめて鐸せしむ。万暦の間、紫金大夫蔡堅、始めて聖像を絵し、郷中の縉紳を率いて家に於いて祀る。康熙十一年、前の紫金大夫金正春、廟を立つることを啓請す。王その議を允す。乃ち久米村に地を卜し、匠氏に令して材を庀し、斧斤を以て運び、丹雘を以て施す。康熙十三年に迄りて竣工を告ぐ。翌明年、廟中に聖像を塑し、左右に四配を立つ。王は儒臣に命じて、春秋二仲上丁の日に於いて、釈奠の礼を行わしむ。既に新たに輪奐たり、復た俎豆粛たり。猗歟、甚だ盛んなりと称す焉。臣順則恭しく教令を奉じ、筆を摛いて興造の始末を述べ、並びにこれを石に勒し、以て不朽に垂れんと云う。康

英語訳

The Commentary on the Sixteen Sacred Edicts is lectured in several sections on auspicious days of the month. According to old custom, one Purple-Gold Minister is assigned to oversee education. On the days of 3, 6, and 9 of each ten-day period, he visits the lecture hall to inspect the diligence and laziness of the students. He also manages the protocols for tribute missions to and from China and assists in major ceremonies. Also, from among the Kume officials, chief interpreters, and xiucai scholars, one person proficient in literature and reasoning is selected as a lecturer. Another person skilled in sentence reading and punctuation is selected as an instructor in classical commentary. The lecturer receives an annual stipend of twelve dan of rice. A school is established within the Qisheng Shrine to teach interpreters and xiucai who are completing their studies. The classical commentary instructor receives an annual stipend of eight dan of rice. A school is established at the Upper Tianfei Temple to teach beginners aged seven and above.

<<Shuri also has three village schools. The children of minor officials and commoners in the outer villages take monks as teachers and all study the national script. There is cursive writing but no regular script.>>

Inside the Lingxing Gate, there is a stone stele in the courtyard. Minister Tei Junsoku recorded it. The summary states: Ryukyu is located far overseas, ten thousand li from China. Since the early Ming, it has maintained relations with China and received royal titles. In the 25th year of Hongwu, princes and retainers' sons first entered the Imperial Academy. The thirty-six surnames from Fujian were also sent to serve as teachers. During the Wanli period, Purple-Gold Minister Sai Ken first painted the sacred image and led the local gentry to worship it at home. In the 11th year of Kangxi, former Purple-Gold Minister Kin Seishun petitioned to establish a temple. The king approved his proposal. He then selected a site in Kume Village and ordered craftsmen to prepare materials, working with axes and adzes, and applying vermillion paint. By the 13th year of Kangxi, completion was announced. The following year, a sacred image was sculpted in the temple, with the Four Associates positioned on the left and right. The king ordered Confucian ministers to perform the ritual of releasing sacrificial offerings on the first ding days of the second months of spring and autumn. It was already splendid when new, and the ritual vessels remained solemn. How magnificent it is called! I, your subject Junsoku, respectfully received the royal command, took up my brush to record the beginning and end of this construction, and had it carved in stone to preserve it for posterity. Kang-