中山伝信録 巻五 - 翻刻

翻刻

　熙五-十-五-年丙-申立￣ツ。程-順-則又有＿二廟-学紀-略＿一。記￣シテ＿二建＿レ廟￣シテ
　興￣スノ＿レ学￣ヲ顛-末。幷￣ニ講-解訓-詁-師￣ノ姓-名￣ヲ＿一甚-備￣ル。大-夫蔡-文-溥。中-
　山学-校￣ノ序￣ニ云。中-山自＿レ通￣セシ＿二貢-典￣ヲ＿一。文-教三-百-余-年。今子-弟
　遊-観￣シテ。通￣スルヿ＿レ経￣ニ甚-少￣ナリ。是由￣テ＿二父-兄￣ノ之訓不￣ルニ＿一レ厳￣ナラ。遂￣ニ至￣ル＿二子-弟￣ノ之業
　不￣ルニ＿一レ修也。今我嗣-君勤＿二-修￣シ学-問￣ヲ＿一。自＿二王-都＿一以及￣テ＿二郷-邑￣ニ＿一。各建＿二
　学-堂￣ヲ＿一。選￣テ＿二士￣ノ之通￣シ＿レ経￣ニ善-行￣ナル者￣ヲ＿一為＿レ師￣ト。以教＿二子-弟￣ヲ＿一。又遣￣テ＿二近-使￣ヲシテ＿一
　巡-宣￣シ。諭＿二-勧￣シテ諸-生￣ヲ＿一曰。爾￣カ-曹潜￣シテ＿レ心￣ヲ肄￣フ＿レ業￣ヲ。孤甚嘉￣ス＿レ之￣ヲ。但学￣ハ必
　以＿レ不＿レ倦為＿レ功￣ト。積-久￣ニシテ而-後有＿レ成￣ヿ。不＿レ可＿下以＿二旦-夕￣ヲ＿一效￣ス＿上也。且学￣ハ
　不＿下但誦＿二-読￣スル章-句￣ヲ＿一而-巳￣ニ＿上。小￣ニシテ而灑-掃応-対進-退￣ノ之-節。大￣ニシテ而
　修-身斉-家治-国￣ノ之-道。以至＿下敦￣シ＿二 人倫￣ヲ＿一篤￣ク＿二家族￣ニ＿一。和￣シ＿二-郷-党￣ヲ＿一美￣スルニ＿中
　風-俗￣ヲ＿上。無＿レ非＿レ学￣ニ也。為＿レ師者当￣シ＿二以＿レ此教￣ユ＿一。為＿レ弟者当＿二以＿レ此習＿一。
　即￣チ国￣ノ之取＿レ士￣ヲ。亦不＿レ外￣ナラ＿レ此￣ニ。可￣ンヤ＿レ不￣ル＿レ勉￣メ歟。嗚-呼吾-君之所＿三-以
　振＿二-興￣スル文-教＿一者至￣レリ矣大￣ナリ矣。由￣テ＿レ是師￣ノ之所＿レ教￣ル。弟-子之所＿レ習。
　皆以￣シテ＿レ実￣ヲ而不＿レ以￣セ＿レ文￣ヲ。凡所＿二-以致-知力-行￣スル＿一之事。致＿レ君￣ヲ沢￣スル＿レ民￣ヲ
　之-道。莫＿レ不￣ルヿ＿下尽￣シテ＿レ心￣ヲ講-求￣シテ。以養＿二-成￣シ徳-器￣ヲ＿一。躋￣サ＿中 中-山￣ヲ於一-道同-
　風￣ノ之治￣ニ＿上矣。又云。方-今新-嗣-君。聡-明性-成。爰￣ニ開＿二講-席￣ヲ＿一。用￣テ
　進￣シテ＿二儒-臣￣ヲ＿一。日￣ニ講￣シテ＿二詩-書￣ヲ＿一。以求＿二治-国￣ノ之道￣ヲ＿一。化及＿二於下￣ニ＿一。首-里那-
　霸皆立￣テ＿二学-校＿一。以教＿二子-弟￣ヲ＿一。文-風大￣ニ振￣フ。豈非＿二盛-事￣ニ＿一歟。我唐-

現代語訳

康熙五十五年丙申に立つ。程順則はまた「廟学紀略」を著し、廟を建てて学を興した顛末、並びに講解師・訓詁師の姓名を詳しく記している。

大夫蔡文溥は「中山学校の序」において次のように述べている。中山は貢典を通じて以来、文教三百余年になる。今、子弟が遊観しても、経書に通じる者は甚だ少ない。これは父兄の訓が厳格でないことに由来し、ついに子弟の学業が修まらないことに至っている。今、我が嗣君は学問を勤修し、王都から郷邑に至るまで、各々学堂を建設した。士の中で経書に通じ善行の者を選んで師とし、子弟を教えている。また近使を遣わして巡宣させ、諸生に諭し勧めて言った。「お前たちが心を潜めて学業に励むことを、私は甚だ嘉している。しかし学問は必ず倦まざることを功とし、長く積み重ねてから成果がある。旦夕の効果を期待してはならない。また学問は単に章句を誦読するだけではない。小さくは洒掃応対進退の節度、大きくは修身斉家治国の道、さらには人倫を敦くし、家族に篤く、郷党を和し、風俗を美しくすることまで、全て学問である。師たる者は当にこれを以て教え、弟子たる者は当にこれを以て習うべきである。すなわち国の士を取ることも、これの外ではない。勉めずにいられようか。ああ、わが君の文教を振興す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、皆実を以てし文を以てしない。およそ致知力行の事、君を致し民を沢す道において、心を尽くして講求し、徳器を養成し、中山を一道同風の治に躋らせないことはない。」

また言う。「今の新嗣君は聡明で性成している。ここに講席を開き、儒臣を進めて用い、日々詩書を講じて治国の道を求めている。その化は下にまで及び、首里・那霸では皆学校を立てて子弟を教えている。文風は大いに振るっている。これは盛事ではないだろうか。我が唐

英語訳

It was established in the 55th year of Kangxi, the year of Bingshen. Tei Junsoku also wrote "A Brief Record of the Temple School," detailing the complete account of building the temple and promoting learning, as well as the names of the lecturers and classical commentary instructors.

Minister Sai Bunpo wrote in his "Preface to Chuzan School": Since Chuzan established tribute protocols, literary education has continued for over three hundred years. Now, even when young people engage in study tours, very few are versed in the classics. This stems from fathers and elder brothers not being strict in their instruction, ultimately leading to young people not completing their studies. Now our heir apparent diligently cultivates learning. From the royal capital to the rural towns, school halls have been built everywhere. Scholars who are versed in the classics and of good conduct have been selected as teachers to instruct the youth. He also dispatched close envoys to tour and proclaim, exhorting the students, saying: "I greatly commend you for dedicating your hearts to your studies. However, learning must take tirelessness as its achievement. Only after long accumulation will there be success. One cannot expect results overnight. Moreover, learning is not merely reciting chapters and sentences. In small matters, there are the proprieties of cleaning, responding, advancing, and retreating; in great matters, there are the ways of self-cultivation, family management, and governing the state; extending to strengthening human relationships, being devoted to family, harmonizing with neighbors, and beautifying customs—all of these are learning. Those who are teachers should teach with this; those who are students should study with this. Even the state's selection of scholars does not go beyond this. How can one not strive? Ah, the means by which our lord promotes literary education are supreme and great! Through this, what teachers teach and what disciples learn are all based on substance rather than mere form. In all matters of extending knowledge and practicing earnestly, in the way of serving the ruler and benefiting the people, there is nothing that does not involve dedicating one's heart to investigation and inquiry, nurturing moral character and capability, and elevating Chuzan to a governance of unified way and customs."

He also said: "The current new heir apparent is intelligent by nature. Here he opens lecture halls, employs Confucian ministers, daily discusses poetry and books, and seeks the way of governing the state. This transformation extends to the lower levels. In Shuri and Naha, schools have been established to teach the youth. The literary atmosphere greatly flourishes. Is this not a magnificent achievement? Our Tang-