中山伝信録 巻四、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

熙五十五年丙申に立てられた。程順則にはまた廟学紀略の記があり、建廟・興学の顛末並びに講解・訓詁師の姓名が甚だ備わっている。大夫蔡文溥の中山学校序には次のようにある。「中山は貢典に通じて以来文教三百余年、今子弟で遊観・通経する者は甚だ少ない。これは父兄の訓が厳しくないために遂に子弟の学業が修まらないのである。今我が嗣君は勤めて学問を修め、王都から郷邑に至るまで各々学堂を建て、士の中で経書に通じ善行の者を選んで師とし、以て子弟を教えている。また近使を遣わして巡回し、宣諭して諸生に勧めて曰く『爾曹よ、潜心して学業に励め。孤は甚だこれを嘉する。但し学は必ず倦まざるを以て功とし、積久してその後に成就がある。旦夕の効を以てすべきではない。且つ学は但に誦読・章句のみではない。小は洒掃・応対・進退の節、大は修身・斉家・治国の道、以て人倫を敦くし、家族を篤くし、郷党を和し、風俗を美しくするに至るまで、学でないものはない。師たる者は当にこれを以て教うべく、弟たる者は当にこれを以て習うべし。即ち国の取士もまたこの外ではない。勉めざるべけんや』と。嗚呼、吾君の文教を振興する所以は至矣大矣である。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せず、凡そ致知力行の事、致君沢民の道を尽心講求して以て徳器を養成し、中山を一道同風の治に躋らしめた」とある。また次のようにも云う。「方今新嗣君は聡明性成し、爰に講席を開いて儒臣を用い進め、日々詩書を講じて以て治国の道を求む。化は下に及び、首里・那覇は皆学校を立てて以て子弟を教え、文風大いに振るう。豈に盛事に非ざらんや。我が唐

英語訳

The fifty-fifth year of Kangxi, the year of binghsen. Cheng Shunze also wrote a "Brief Record of Temple and School" which thoroughly documents the complete story of temple construction and school establishment, as well as the names of lecture and exegesis teachers. In the "Preface to Chuzan School" by Official Cai Wenpu, it states: "Since Chuzan began following tribute protocols, there have been over three hundred years of literary education, yet today very few sons and younger brothers engage in scholarly travel and study of classics. This is because fathers and elder brothers are not strict in their instruction, leading to sons and younger brothers not cultivating their studies. Now our heir apparent diligently cultivates learning, establishing schools from the royal capital to the villages, selecting among scholars those who are well-versed in classics and of good conduct to serve as teachers to educate the youth. He also dispatches close envoys to tour and proclaim edicts, encouraging students by saying: 'You should concentrate your hearts on your studies - I greatly commend this. But learning must take untiring effort as its achievement; only after long accumulation will there be success, not something that can be accomplished overnight. Moreover, learning is not merely reciting and parsing sentences. From small matters like sweeping, proper responses, and etiquette of advance and retreat, to great matters like self-cultivation, family regulation, and governing the country, extending to strengthening human relationships, deepening family bonds, harmonizing local communities, and beautifying customs - none of these are outside of learning. Those who are teachers should teach with this [principle], those who are students should practice with this [principle]. Even the state's selection of officials does not go beyond this - should we not strive?' Ah! The way our lord promotes literary education is supreme and great! Thus what teachers teach and what disciples learn all emphasize substance rather than mere form, thoroughly investigating all matters of acquiring knowledge and putting it into practice, the way of serving the ruler and benefiting the people, to cultivate virtue and ability and elevate Chuzan to governance of unified customs and ways." It also states: "Currently our new heir apparent, intelligent by nature, has opened lecture halls and promoted Confucian ministers, daily lecturing on poetry and books to seek the way of governing the country. This transformation extends downward - Shuri and Naha have all established schools to educate youth, and literary culture greatly flourishes. Is this not a magnificent achievement? Our Tang