Bushidou 武士道 chuong 1 25/01/2007
Ong Nitobe Inazou新渡戸稲造
武士道七つの徳
7 đức của Buhi-do (“Bushi” tức là Samurai, “do” ý nhĩa là Đạo)
1）義Nghĩa Rectitude
武士たる者、死すべき場にて死し、討uつべき場にて討つべし。義は人間の行うべき筋道sujimitiなり。
Đã là võ sĩ
thì khi cần phải chết sẽ không e dè cái chết, khi cần bắn (giết) sẽ bắn (giết). NGHĨA là đạo lý của con người sống
trên đời.
（武士は死ななければならない時に死ぬ事を恐れない。相手を殺さなければならない時には殺す。正義は人の道理です。）
Mencius, is a straight and narrow path which a man ought to take to regain
the lost paradise.
義とは人が失ってしまった楽園を取り戻すために歩むべき、まっすぐに続く狭い道である。
2) 勇Dũng Courage
武士たる者、正しき事は敢然kanzenと実行するべし。義を見てせざるは勇なきなり。
Đã là võ sĩ
thì khi gặp việc đúng thì phải làm. Gặp người khó gặp nạn phải ra tay giúp đỡ. Thấy việc nghĩa không làm thì
không có Dũng.
（武士は正しいと思った事は恐れないで実行しなければならない。もし誰かが困難に会っているなら助けなければならない。もし助ける事が出来なければ勇気がないと人には見られる。）
It
is true courage to live when it is right to live, ang to die only when it is
right to die.
生きるべき時に生き、死ぬべき時に死ぬ事が真の勇気である。
3) 仁Nhận Benevolense
武士たる者、人への憐憫renbinの心を失うべからず。
Đã là võ sĩ thì phải có lòng thương người.
（武士は相手に対して哀れみの心を忘れてはならない）
We knew benevolense was a tender virtue
and mother –like.
仁とは母のように穏やかな徳である。
4) 名誉Danh Dự Honour
武士たる者、恥を知り己の名誉を守るべし。
Đã là
võ sĩ thì phải biết hổ thẹn, biết giữ gìn danh dự của bản thân
（武士は恥ずかしい事を知り、自分の人間としての名誉を守らなければならない。）
The life of man is like going a long distance with a heavy load
upon the shoulders.
人の一生は、重い荷物を肩に背負って遠い道を行くようなものである。
5) 礼Lễ Respect
武士たる者、敵といえども礼を欠くべからず。礼とは思いやりを表現する事なり。
Đã là võ sĩ thì không được khinh địch, phải kính trọng
ngay cả địch thủ của mình.
Lễ thể
hiện sự quan tâm của mình với người khác
（武士は戦う相手でも礼を欠いてはならない。礼とは相手を思う事である。）
The
end of all etiquette is to cultivate your mind.
礼儀作法の目的は精神の鍛錬にある
6) 忠義Trung Nghĩa Loyalty
武士たる者、主君に対し忠義tyugiを尽くすべし。
Đã là
võ sĩ thì phải biết trung nghĩa với bề trên(vua) của
mình.
（武士は主君（皇帝）に対して忠義を尽くさなければならない。）
Bushido
held that the interest of the family and of the members thereof is intact, one
and anseparable.
武士道では、家族全体と個々の利害は完全に一体であり、分けることは出来ない。
7) 誠 Honesty
武士たる者、一度口にしたことは必ず守るべし。嘘uso・誤魔化gomakasiしは臆病okubyouとみなす。
Đã là võ sĩ thì một lời nói ra phải giữ lời. Nói dối, biện bạch... bị coi
là kẻ yếu hèn.
（武士は話した事を必ず守らなければならない。嘘や言い訳は臆病者と呼ばれる）
Sincerity is the end and the beginning of all things.
すべては誠実に始まり誠実に終わる
About ten years
ago, while spending a few days under the hospitable roof of the distinguished Belgian
jurist, the lamented M. de Laveleye, our conversation turned during one of our
rambles, to the subject of religion. “Do you mean to say,” asked the venrable
professor, “that you have no religious instrution in your schools?” On my
replying in te negative, he suddenly halted in
astonishment, and in a voice which I shall not easily forget, he repeated “No
religion! How do you impart moral education?” The question stunned me at the
time. I cuold give no ready answer, for the moral precepts I learned in my
childhood days were not given in schools; and not until I began to analyse the
different elements that formed my notions of right and wrong, did I find that
it was Bushido that breathed them into my nosrils. The direct inception of this
little book is due to the frequent queries put by my wife as to the reasons why
such and such ideas and customs prevail in
Chivalry is a
flower no less indigenous to the soil of
Bushido, then, is
the code of moral principles which the knights were required or instructed to
obserbe. It is not a written code; at best it consists of a few maxims handed
down from mouth to mouth or coming from the pen of som well-known warrrior or
savant More frequently it is code unuttered and unwritten, possessing all the
more the powerful sanction of veritable deed, and of a law written on the fleshly
tablets of the heart. It was fuonded not on the creation of one brain, however
able, or on the life of a single personage, however renowned. It was an organic
growth of decades and centuries of military career. It, perhaps, fills the same
position in the history of ethics that the English Constitution does in
political history; yet it has had nothing to compare with the Magna Charta or
the Habeas Corpus Act.
礼儀
For
propriety, springing as it does from motives of benevolence and modesty, and
actuated by tender feeling toward the sensibilities of other, is ever a
graceful expression of sympathy.
In