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■＿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

熙五十五年丙申に立つ。程順則はまた「廟学紀略」がある。廟を建て学を興すの顛末、並びに講解・訓詁師の姓名を記して甚だ備わっている。大夫蔡文溥は「中山学校」の序に云う。中山は貢典を通じてより、文教三百余年。今子弟が遊観して、経に通ずることは甚だ少ない。これは父兄の訓が厳でないことによって、遂に子弟の業が修まらないに至る也。今我が嗣君は学問を勤修し、王都より郷邑に及ぶまで、各々学堂を建て、士の経に通じて善行なる者を選んで師とし、以て子弟を教える。また近使を遣わして巡宣し、諸生を諭し勧めて曰く。爾らは心を潜めて業を肄い、孤は甚だこれを嘉す。但し学は必ず倦まざるを以て功とし、積久にして而る後に成ることがある。旦夕を以て効すべからず也。且つ学は但だ章句を誦読するのみではない。小にして而も洒掃・応対・進退の節、大にして而も修身・斉家・治国の道、以て人倫を敦くし、家族に篤く、郷党を和し、風俗を美するに至るまで、学に非ざるは無い也。師たる者は当にこれを以て教うべし。弟たる者は当に此れを習うべし。即ち国の士を取るも、亦た此に外ならず。勉めざる可けんや歟。嗚呼、吾が君の文教を振興する所以の者は至れり矣大なり矣。これによって師の教える所、弟子の習う所、皆実を以てして文を以てせず。凡そ致知・力行する所以の事、君を致し民を沢する之道、心を尽くして講求し、以て徳器を養成し、中山を一道同風の治に躋さざることは莫し矣。また云う。方今の新嗣君は、聡明性成なり。ここに講席を開き、用いて儒臣を進め、日に詩書を講じ、以て治国の道を求む。化は下に及び、首里・那覇皆学校を立て、以て子弟を教える。文風大いに振う。豈に盛事に非ざらんや歟。我が唐

英語訳

erected in the fifty-fifth year of Kangxi, year of hinoe-saru (1716). Tei Jun-soku also has "Brief Records of the Temple School." It records the complete story of building the temple and establishing the school, as well as the names of the lecture and exegesis teachers, which is very comprehensive. Official Sai Bunpo writes in the preface to "Chuzan School": Since Chuzan established tributary relations, there have been three hundred years of literary education. Now among the young people who travel and observe, very few are versed in the classics. This is because the instruction of fathers and elder brothers is not strict, which has led to the failure of the younger generation to cultivate their studies. Now our heir apparent diligently cultivates learning. From the royal capital to the villages, each establishes schools, selecting scholars who are versed in the classics and of good conduct to serve as teachers to educate the children. He also sends close envoys to tour and proclaim, exhorting the students, saying: "You concentrate your minds and practice your studies, and I greatly approve of this. However, learning must take untiring effort as its achievement. Only after long accumulation is there success. It cannot be achieved in a single day or evening. Moreover, learning is not merely reciting chapters and verses. In small matters, the protocols of cleaning, responding, advancing and retreating; in great matters, the way of self-cultivation, family regulation, and governing the state; extending to strengthening human relationships, being devoted to family, harmonizing with neighbors, and beautifying customs - nothing is outside of learning. Those who are teachers should teach with this. Those who are students should practice this. Even when the state selects scholars, it is no different from this. How can one not strive?" Alas! What our lord does to promote literary education is supreme and great! Therefore, what teachers teach and what disciples practice are all based on substance rather than mere words. All matters of achieving knowledge and putting it into practice, the way of serving the ruler and benefiting the people - none fail to exhaust the mind in study and inquiry, to cultivate virtue and character, and to elevate Chuzan to governance of unified way and customs. He also says: The present new heir apparent is intelligent by nature. Here he opens lecture halls, employs and promotes Confucian officials, daily lectures on poetry and documents, seeking the way of governing the state. This transformation extends to the lower levels. Shuri and Naha all establish schools to educate children. The literary atmosphere greatly flourishes. Is this not a magnificent undertaking? Our Tang