Differences

This shows you the differences between two versions of the page.

--- ljwrites:translation:caigentan:start [2025/04/09 14:52] – Part 1 / 16. & 17. ljwrites
+++ ljwrites:translation:caigentan:start [2025/04/26 09:31] (current) – Part 2 / 13. & 14. ljwrites
@@ Line 1: / Line 1: @@
 # Words from Lean Times (菜根譚)
+## Introduction
+### Notes on the text
 菜根譚 Càigēntán is a spiritual self-help book written in the late 16th century to early 17th century era of Ming by 洪自誠 Hong Zicheng.
@@ Line 5: / Line 9: @@
 This translation is based on a modern edition of the Korean translation and commentary by early 20th-century Buddhist monk, classical scholar, poet, and independence activist 한용운 Han Yong-un.((한용운 지음 / 이성원·이민섭 현대어 번역, 「한용운의 채근담 강의」(2008 필맥) ))
-Originally updated on a [fedi thread](https://writeout.ink/@ljwrites/114241102845082610).
+### Project links & notes
-Subsequent edits will be made on this page.
+Originally updated on the following fedi threads:
+  * [Part 1 translations](https://writeout.ink/@ljwrites/114241102845082610)
+  * [Part 2 translations](https://writeout.ink/@ljwrites/114318986171608271)
+Subsequent edits to the translations will be made on this wiki page.
+There is also a thread for [translation notes](https://writeout.ink/@ljwrites/114317435549700511).
+I have no plans yet to move over the translation notes to the wiki.
 The short starting excerpts in the entry headings (e.g. "1. To build character...") were added for ease of navigation on this page.
@@ Line 235: / Line 249: @@
 Only when the road of worldly distraction is choked off\\
- can the door of righteousness be thrust open;\\
+ can the door of righteousness be thrown open;\\
-Only when worldly responsibilities are slackened\\
+Only when the crush of mundane drudgery is slackened\\
- can the burden of transcendence and wisdom be shouldered.
+ can the burden of transcendent wisdom be shouldered.
+### 18. Softening petty bias...
+融得性情上偏私 便是一大學問，\\
+消得家庭內嫌隙 便是一大經綸。
+Softening petty bias in character\\
+ is great learning indeed; while\\
+Dissolving bitter enmity in the home\\
+ is great governance indeed.
+### 19. It is meet that...
+才智英敏者 宜以學問攝其躁，\\
+氣節激昂者 當以德性融其偏。
+It is meet that the clever and quick-witted\\
+ should rein in impatience with learning, while\\
+It is right that the fiercely principled and moral\\
+ should temper intolerance with virtue.
+### 20.Only when among the shades...
+雲煙影裡 現真身 始悟形骸爲桎梏，\\
+禽鳥聲中 聞自性 方知情識是戈矛。
+Only when among the shades of cloud and mist\\
+ the true essence reveals itself\\
+ do we grasp the shackles of the physical form; and\\
+When at last amidst the cries of beasts and birds\\
+ the voice of eternal truth is heard\\
+ do we know the blades of feeling and perception.
+### 21. Eliminate desire where it first...
+人欲從初起處翦除 便似新芻遽斬 其工夫極易，\\
+天理自乍明時充拓 便如塵鏡復磨 其光彩更新.
+Eliminate desire where it first arises\\
+ like chopping fodder when new\\
+ to make for easy and painless work.\\
+Bolster inspiration the moment it flashes\\
+ like faithfully polishing a grimy mirror\\
+ to renew its brilliance and luster.
+### 22. Those who understand...
+事理因人言而悟者 有悟還有迷 總不如自悟之了了，\\
+意興從外境而得者 有得還有失 總不如自得之休休。
+Those who understand the world by explanation\\
+ may understand but are also confused, and\\
+ lack the clarity from understanding on their own.\\
+Those who find resolve and joy from outside themselves\\
+ may find but also lose their way, and\\
+ lack the contentment of self-driven discovery.
+## Part 2: Relationships (二。應酬篇)
+### 1. To safeguard the self...
+操存 要有真宰 無真宰 則遇事便倒 何以植頂天立地之砥柱，\\
+應用 要有圓機 無圓機 則觸物有礙 何以成旋乾轉坤之經綸。
+To safeguard the self there must be a ruling principle.\\
+ Without a ruling principle the self collapses from every care;\\
+ how would one then erect an unyielding stanchion to hold up Heaven and tread Earth?\\
+To act in the world there must be well-ordered functioning.\\
+ Without well-ordered functions every contact with reality is an obstacle;\\
+ how would one then achieve the command to revolve the sky and turn the earth?
+### 2. As a person of learning...
+士君子之涉世，\\
+於人不可輕喜怒 喜怒輕 則心腹肝膽 皆爲人所窺，\\
+於物不可重愛憎 愛憎重 則意氣精神 悉爲物所制。
+As a person of learning and virtue navigates the world,\\
+They must not be quick to exult or rage;\\
+ for when one is quick to exult or rage\\
+ everyone gains a window into their every inner viscera.\\
+They must also not give weight to affection or enmity;\\
+ for when one gives weight to affection or enmity\\
+ all things gain a hold on their whole will and spirit.
+### 3. When the core of your being...
+心體澄徹 常在明鏡止水之中 則天下自無可厭之事，\\
+意氣和平 常在麗日光風之內 則天下自無可惡之人。
+When the core of your being in its piercing clarity\\
+ resides always in the clear mirror of still waters\\
+ there can be no anathema in all of creation; while\\
+When your will and temperament in peace and serenity\\
+ reside always in splendid sun and dawn winds\\
+ there can be no one worth hating in all the world.
+### 4. Do not waver the least...
+當是非邪正之交 不可少遷就 少遷就 則失從違之正，\\
+值利害得失之會 不可太分明 太分明 則起趨避之私。
+Do not waver the least amount in matters of right or wrong;\\
+ for thus is principle lost in staying or leaving.\\
+Do not be overly decisive in issues of loss or gain;\\
+ for this leads to selfishness in aim and prohibition.
+### 5. A flesh fly may...
+蒼蠅附驥 捷則捷矣 難辭處後之羞，\\
+蔦蘿依松 高則高矣 未免仰攀之恥，\\
+所以君子 寧以風霜自挾 毋爲魚鳥親人。
+A flesh fly may go far by sticking to a spirited steed,\\
+ but can ill escape the humiliation of clinging to the tail.\\
+Ivy may rise high by leaning on a pine,\\
+ but cannot avoid the shame of grasping upward.\\
+This is why a person of virtue,\\
+ though wind and frost be their constant companions,\\
+ must never be as fish and birds tamed by man.
+### 6. Cutting clarity in what is good...
+好醜心太明 則物不契， 賢愚心太明 則人不親，\\
+士君子須是內精明而外渾厚 使好醜兩得其平 賢愚共受其益， 纔是生成的德量。
+Cutting clarity in what is good and what is ugly\\
+ hinders oneness with the world, while\\
+Piercing insight into wisdom and foolishness\\
+ prevents closeness with those around you.\\
+A person of virtue and learning therefore requires\\
+ exacting judgment in their inner world, and\\
+ humble generosity in their outside dealings—\\
+Balancing out the good and ugly, and\\
+ helping the wise and foolish alike prosper.\\
+This, then, is the measure of life-giving virtue.
+### 7. When a person of learning...
+士君子 濟人利物 宜居其實 不宜居其名 居其名 則德損。\\
+仕大夫 憂國爲民 當有其心 不當有其語 有其語 則毀來。
+When a person of learning and virtue governs\\
+ it should be with substance and not renown,\\
+ for a focus on renown is a failure of virtue.\\
+When a high official tends to matters of state\\
+ it should be with heart and not words,\\
+ for empty words merely invite reproof.
+### 8. Rather than have others...
+使人有面前之譽 不若使其無背後之毀，\\
+使人有乍交之歡 不若使其無久處之厭。
+Rather than have others praise you to your face,\\
+ better that none blame you behind your back.\\
+Rather than win others' favor in the moment,\\
+ better that none loathe you throughout lasting ties.
+### 9. To effectively guide...
+善啓迪人心者 當因其所明而漸通之 毋强開其所閉，\\
+善移易風化者 當因其所易而漸反之 毋輕矯其所難。
+To effectively guide hearts and minds to openness\\
+ the way should be cleared bit by bit from what is known\\
+ rather than force open what is locked tight.\\
+To effectively overhaul custom and morality\\
+ change should be gradual from a place of ease\\
+ rather than tackle the spots of stiffest resistance.
+### 10. Do not let your passions...
+己之情欲不可縱 當用逆之之法 以制之 其道只在一忍字。\\
+人之情欲不可拂 當用順之之法 以調之 其道只在一恕字。\\
+今人皆恕以適己 而忍以制人毋乃不可乎。
+Do not let your passions run amok,\\
+ but rather use strategies to oppose them.\\
+ The only way to control is the word "restraint."\\
+Do not brush off the desires of others,\\
+ but rather use strategies to work with them.\\
+ The only way to peace is the word "toleration."\\
+Yet folks today use toleration to suit themselves\\
+ and restraint to control others; how can this stand?
+### 11. There is no wisdom in...
+好察非明 能察能不察之謂明，\\
+必勝非勇 能勝能不勝之謂勇。
+There is no wisdom in being quick to quibble;\\
+ wisdom is knowing when to argue and when to keep your peace.\\
+There is no courage in a will to win;\\
+ courage is knowing when to strive for victory and when to take a loss.
+### 12. Giving relief to the times...
+隨時之內善救時 若和風之消酷暑，\\
+混俗之中能脫俗 似淡月之映輕雲。
+Giving relief to the times while acting within them\\
+ is like a wind that dispels the oppressive heat; while\\
+Stepping out of custom while mingling in it\\
+ is like a gentle touch of moon that lightens the clouds.
+### 13. Those who would act...
+思入世而有爲者 須先領得世外風光 否則無以脫垢濁之塵緣。\\
+思出世而無染者 須先諳盡世中滋味 否則無以持空寂之苦趣。
+Those who would act in the world\\
+ should first know peace away from it,\\
+ else there is no escaping the clinging dust of worldly relations.\\
+Those who would leave behind worldly pollution\\
+ should first drink its varied tastes to the dregs,\\
+ else there is no bearing the bitter bouquet of resounding silence.
+### 14. Rather than a relationship...
+與人者 與其易疏於終 不若難親於始，\\
+御事者 與其巧持於後 不若拙守於前。
+Rather than a relationship drift apart in the end,\\
+ better to be inapproachable from the start.\\
+Rather than uphold matters with great skill later,\\
+ better to defend it clumsily early on.