장서각위키 - 사용자 기여 [ko]

문장 21 - 25

2017-07-20T12:16:18Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
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21. 兄弟: 長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而已

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

24. 文學: 人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
21. 兄弟: 長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而已

Brothers: The elder is called hyŏng(Ch. xiong), and the younger is called che(Ch. di). Comparing them to trees, then [they are from] the same roots. Comparing them to wild geese, [they fly in] the same row. The affection of brothers is '''just {00 or "no other than 00}''' the fraternal love.

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

Ruler and Subject: Relationship between ruler and subject is tied by righteousness. The ruler sees subjects as [his] hands and feet. Subjects see the ruler as the chief head. The [proper] conduct for subject's way is '''only {00 or "no other than"00}''' loyalty and capability.

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

Master: The one who teaches me is a '''master {%%teacher%%}'''. Without a master, there would be no learning and inquiring. For this reason, learners in old days revered [their] master like ruler and father.

24. 文學: 人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

'''Writings {00 or "literary learning" 00}''': Those who, as human beings, do not learn do not know the moral principles and are no different from birds and beasts. Therefore, the sage then made writings, with which they taught people to know the Three Bonds and the Five Relations, filiality and fraternity, propriety and justice, and '''{^the way of^}''' honesty and honor.

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

Reading: When reading books, '''unify {00 or concentrate00}''' your mind and will. Do not brood on desultory thoughts. Respectfully face the books. Day and night diligently read. Make the eyes and mouth accustomed to it, and [you will] automatically be enlightened.

==='''Student 2 : Younès M'Ghari'''===
----
21. 兄弟: 長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而已

The elder is called '''older brother {^[hyŏng]^}''', the '''second {%%younger%%}''' is called '''younger brother {^[che]^}'''. If you compare them to trees, then they share the roots. If you compare them to geese, then they share the [flying] lines. The sentiment between older brother and younger brother is '''merely {%%no other than%%}'''brotherly affection.

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

The relationship between ruler and subject in which they are linked by righteousness, the ruler sees the subject as '''the {%%his own%%}'''hands and feet, the subject sees the ruler as '''the {%%his%%}'''head; the way of being a subject is '''merely {%% no other than%%}''' to be loyal and '''upright {00 or "capable" 00}'''.

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

The one who teaches me is a teacher. Without a teacher there is no way to learn and ask. For this reason, '''one who learnt {%%students of the old days%%}''' respect the teacher like ruler and father.

24. 文學: 人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

If one does not learn, he will not know the Way and the Principle1 and will not be far from birds and beasts. Thus the sages established learning through literature that educates people and lets them know the Way of the 3 cardinal virtues and 5 cardinal relationships, filiality and fraternity, rites and morals, '''{^the way of^}''' honor and humility.

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

When reading (out loud), unify your heart2 and your intention. Do not think about miscellaneous considerations, respect and face ancient books, diligently read day and night, get your eyes used and your mouth familiar [to the readings] and it can automatically become apparent.

1: 'Dao Li' (Chinese: 道理) could be interpreted as the 'Principle of the Way'.

2: Often directly translated as the 'mind'.

==='''Student 3 : Petra Sváková'''===
----
21. 兄弟: 長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而已

Older and Younger Brothers: The elder is called older brother '''{[^hyŏng]^}''', the younger is called younger brother '''{^[che]^}'''. If compared to trees, then they share the roots. If compared to wild geese, then they share the path. Brotherly affection (affection between older and younger brother '''{O which one would be more appropriate?O --> 00the latter00}''' is '''just {%%no other than%%}'''comradely love.

Corrected text:

Older and Younger Brothers: The elder is called older brother 'hyŏng]', the younger is called younger brother 'che'. If compared to trees, then they share the roots. If compared to wild geese, then they share the path. Affection between older and younger brother is no other than comradely love.

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

Ruler and Subject: [The relationship] which is between the ruler and subject is put up with righteousness. The ruler sees the subject as [his own] hands and legs, and the subject sees the ruler as the head [of the country]. The way of being subject is just that of being loyal and virtuous.

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

Teachers: The one who teaches me is a teacher and without the teacher, there would be no way to learn and ask. For this reason, those who learned in the ancient times respected [their] teachers like [their] rulers and fathers.

24. 文學: 人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

Writing and Learning: If a person does not learn, he does not know the Way and the Principle and [thus] he is not different from birds and beasts. For this reason, the sages thereby established the writing and the learning with [which] they taught people, and let [them] know the Way of the Three Bonds1 and the Five Relationships2, filial piety, fraternity, rites, righteousness, '''{^the way of^}'''honesty and honor.

Corrected text:

Writing and Learning: If a person does not learn, he does not know the Way and the Principle and [thus] he is not different from birds and beasts. For this reason, the sages thereby established the writing and the learning with [which] they taught people, and let [them] know the Way of the Three Bonds1 and the Five Relationships2, filial piety, fraternity, rites, righteousness, the way of honesty and honor.

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

Reading Books (aloud): At the time of reading books (aloud), unify your mind and intention, do not think of random concerns, and respectfully face the books. Day and night, read [them aloud] diligently [so that] your eyes get used [to it] and your mouth gets familiar [with it]. [Then the books] will become apparent by themselves.

1 The Three Bonds are between ruler and subject, father and son, husband and wife.

2 The Five Relationships are between ruler and subject, father and son, husband and wife, between brothers and between friends.

==='''Student 4 : (Write your name)'''===
----
21. 兄弟: 長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而已

Elder and Younger Brothers – The elder is called the elder brother '''{^[hyŏng]^}''', and the '''second {%%younger%%}''' is called the younger brother '''{^[che}^}'''. Likened to trees, then [they] share roots. Likened to wild geese, they share the same path. The affection of elder and younger brother is just that of fraternal love.

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

Lords and Ministers – Lords and ministers are brought together by righteousness. The lord sees the minister as hands and feet. The minister sees the lord as [the] authority and head. '''To fulfill the Way of the minister {%%the way to be a minister%%}''' is just that of being loyal and being capable.

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

Teachers – The one who educates me is the teacher. Without a teacher there is no way to learn and ask. This is why those who learned in the past respected teachers like lords and fathers.

24. 文學: 人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

'''Writing1 and Learning {00 or Literary learning / Learning through literature 00}'''– [To be] a person and not learn [is to] not know the Way and [moral] principles and has no difference [from] birds and beasts. [This is] the reason sages then made '''written culture {%%writing / writing script%%}''' and learning to educate people and cause them to know the Way of the three links2 and five relationships, filial piety and fraternal love, rites and righteousness, and '''{^ the way of^}''' sincerity and honor.

1 文 [K: mun; C: mun] indicates significant and important things that comprise written culture, not just writing.

2 The ruler leads the minister, the father leads the son, and the husband leads the wife.

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

Reading [Out Loud] Books - When reading [out loud] books, make one the heart and mind, do not think random thoughts, [show] respect facing the books, day and night diligently read [out loud and let] eyes accustom [themselves] and the mouth familiarize [itself] '''{^to the books^}''', [then the books] themselves can '''melt {00? light up / become bright00}''' like so [to reveal their meaning].

Edited Sections:

21. Elder and Younger [Brothers] – The elder is called "hyŏng"[C: xiong] and the younger is called "che" [C: di]. Likened to trees, then [they] share roots. Likened to wild geese, they share the same path. The affection of elder and younger is just that of fraternal love.

22. Lords and Ministers – Lords and ministers are brought together by righteousness. The lord sees the minister as hands and feet. The minister sees the lord as [the] authority and head. The way to be a minister is just that of being loyal and being capable.

24. Writing and Literary Learning – [To be] a person and not learn [is to] not know the Way and [moral] principles and has no difference [from] birds and beasts. [This is] the reason sages then made written script and learning, to educate people and cause them to know the Way of the three links and five relationships, filial piety and fraternal love, rites and righteousness, and the way of sincerity and honor.

25. Reading [Out Loud] Books - When reading [out loud] books, make one the heart and mind, do not think random thoughts, [show] respect facing the books, day and night diligently read [out loud and let] eyes accustom [themselves] and the mouth familiarize [itself] {^to the books^}, [then the books] themselves can illumine [their meaning] like so.

==='''Student 5 : (Jae Yong Chang)'''===
----
21. 兄弟: 長曰兄, 季曰弟, 比之木, 同根也. 比之雁, 則同行也. 兄弟之情, 友愛而已

Elder and Younger brothers: The elder is called “hyong,” and the second [younger] is called “che.” Comparing them to trees, then they share roots. Comparing them to wild geese, they share the same way. The sentiment of elder and younger brothers is '''just {00 or no other than00}''' the fraternal love.

22. 君臣: 君臣之間, 以義合者也. 君視臣如手足, 臣視君如元首, 爲臣之道, 忠良而已

Ruler and subject: Between the ruler and the subject, they are combined together with righteousness. The ruler sees the subject as his own hand and feet, the subject sees the ruler as his '''commander {%%head%%}'''. The way of being a subject is just to be loyal and capable.

23. 師: 敎我者爲師. 非師無以學問. 是故古之學者, 尊師君父

The one who teaches me '''becomes {%% is %%}''' a teacher. Without a teacher, there is no way for learning and asking. Therefore, the one who '''is learning {%%learned%%}''' in ancient times respects the teacher like the ruler and the father.

24. 文學: 人而不學, 不知道理. 無異禽獸. 故, 聖人乃制文學以敎. 人使知三綱五倫, 孝悌禮義廉恥之道

If a people do not learn, [he/she] does not know the Way of the Principle. [It is] not different from birds and beasts. Therefore, Sage made writing and learning with which taught the people. Let them know the Way of the three cardinal virtues and five cardinal relationships; filial piety, fraternity, rites, righteousness, '''{^and the way of^}''' honor, and humility.

25. 讀書: 讀書之時, 一其心志. 勿思雜慮, 敬對方冊. 日夜勤讀, 眼慣口熟, 自可渙然也

When [you are] reading a writing, make your heart-mind and intention to be united. Don’t think of unimportant and respect and face ancient records [or books]. All days, day and night, read them diligently and get '''{^them^}''' used to your eyes and to your mouth. Then, it is able to become clear.

==='''Student 6 : (Goeun Lee)'''===

21. 長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而已

The old is called an older brother '''{^hyŏng^}''', the '''subordinate {%%younger%%}''' is called a younger brother '''{^che^}'''. To compare them to trees, [they are from] the same root. To compare them to wild geese, [they] '''go together {%%share the same line%%}'''. Sentiments between brothers [should be] friendly and amiable. That's all.

22. 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

[The relationship] between rulers and subjects are put together with righteousness. A ruler regards his subjects as his (own) hand and foot; subjects regard rulers as their (own) primary head. [The way of] being a subject [should be] loyal and capable. That’s all.

23. 師: 敎我者爲師, 非師無以學問, 是故, 古之學者, 尊師如君父

Teacher: The one who teaches me is teacher. Without a teacher, there is no way to learn and ask. Therefore, educated people in the old days respected teachers like their ruler and father.

24. 文學: 人而不學, 不知道理, 無異禽獸, 故聖人, 乃制文學以敎人, 使知三綱五倫,孝悌禮義,廉恥之道

'''{^Learning through literature: ^}''' If people do not learn, they do not know the Way 道 and the Principle 理 '''. [Such are] {^and are^}''' not different from birds and beasts. For this reason, sages 1) thereby created writing and taught people, so that they know the three bonds and five relationships.

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

'''{^Reading books: ^}''' At the time of reading books, unite your mind and intention. Do not think about miscellaneous concerns; pay respect '''towards {00 good!00}''' books. Day and night, diligently read [your books]; [as they become] familiar to your eyes and mouth, [then] the book itself can be understood clearly.

1) Legendary figures who are believed to create Chinese letters: 伏羲, 朱襄, 倉頡, 沮誦, 梵·怯廬. '''{00 Cangjie 倉頡 is the one who is attributed to have created writing.00}'''

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==='''Student 7 : (Alexandre Le Marchand)'''===
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21) 21. 兄弟: 長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而已

The elder is called older brother and the younger is called little brother, if we compare it to tree, they share the same roots and if we compare it to flying gooses they share the same direction leading by a head and followed by corps. The affection between older and younger brother is a feeling of companionship sense of love.

22) 22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已
The relation between lords and ministers is made in order they are gathered by the sense of a rightness conduct. Lords consider misters as his own hands and feet as well ministers consider lords as the upper head. The way lords and ministers have relations means nothing but being loyal and good.

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父
The one who teach me is a teacher, without him I couldn’t learn and ask. For this reason, the primal scholars respected teachers as lord or father.

24. 文學: 人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道
If someone is human and do not studies, then he does not know the principle of the way and he is not different from beasts and gooses. For this reason the sages created literature which educated humans. It makes them know the way of the three relations, the five fundamentals relations, filial piety, brotherhood, rites and virtue, humble and modesty.

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也
When you read out loud, do make converge your mind and your desire but do not think about insignificant things. Face respectfully the book, if you work hard night and day then your eyes will get use to do it and your mouth will get to maturity. You will be able to become apparent.

==='''Student 8 : Bryan Sauvadet'''===
----
21. 兄弟: 長曰兄, 季曰弟, 比之木則同根也, 比之雁則同行也, 兄弟之情友愛而已

The older is calling ‘older brother’; the second one is calling ‘little brother’. Compare them to tress, they share the roots, like the birds they share a line of flight. The affection between young and older brothers is just companionship type of love.

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

Between the ruler and the subject, they are place together with righteousness. The ruler sees the subject like his hands and legs, the subject see the ruler as the head. The way of being the subject is just to be loyal and capable.

23. 師: 敎我者爲師, 非師無以學問, 是故古之學者, 尊師君父

The one who teaches me is a teacher. Without teacher, there is no way to learn and ask. For this reason, who learn in the ancient times, respect teachers like rulers and father

24. 文學: 人而不學, 不知道理, 無異禽獸, 故聖人乃制文學以敎人, 使知三綱五倫孝悌禮義, 廉恥之道

People who don’t study, they don’t know the principal of the way. There ‘is no different birds and beast. Therefore, by teaching The sages instigates people the literary, the three bones and the five relationship, filial piety, filial love, right, rightness, the way to honesty and humility.

25. 讀書: 讀書之時, 一其心志, 勿思雜慮, 敬對方冊, 日夜勤讀, 眼慣口熟, 自可渙然也

In the time of reading texts out loud, you unified your heart-mind and intentions, do not think unimportant concerns, you honor facing of ancient records, day and night you study diligently, that is a custom for your eyes will be familiar for your mouth, the book by itself become apparent.

==='''Student 9 : HeeJin Lee'''===
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21. The eldest [is] called elder brother / The second [is] called younger brother / [If] it [is] compared [to] trees then [it is like] sharing roots / [If] it [is] compared [to] geese then [it is like] sharing the line

22. Between ruler [and] subject [,] that [relationship] is combined by means of righteousness / The ruler sees the subject as [his] hands [and] feet / The subject sees the ruler as [his] head / The way of becoming a subject [is by] loyalty [and] ability and that is all

23. The one who teaches me is the teacher / If it weren't for the teacher [I] cannot learn [and] ask / For this reason those who were learned in the past / Respected teachers like rulers [and] fathers

24. [If] you are a man but do not study / [Then you do] not know the way [and] principles / [And are] no different from birds [and] beasts / And so the sages thereby made learning [through] writing / For teaching people / To let [them] know the Three Obediences [,] the Five Relations [,] filality [and] fraternity [,] rites [and] righteousness [,] [and] the way of honesty [and] shame

25.When reading / Make into one [your] mind [and] intention / Do not think unimportant thoughts / Respect [in] facing books / [In the] day [and] night carefully read / [So that] the eyes [and] mouth [may each] familiarize [the text] / [so that the text] itself can [become] apparent

==='''Student 10 : Jelena Gledić'''===
----
21. Older and younger brother: 

The elder is called older brother '''{00 hyŏng 00}''', the younger is called younger brother '''{00 che 00}'''. If compared to trees, they have the same root. If compared to wild geese, they have the same path. The sentiment between older and younger brother is '''{^no other than^}''' that of camaraderie. 

22. Ruler and minister: 

The relationship between ruler and minister is bound through righteousness. The ruler sees the minister as his hands and feet. The minister sees the ruler as the primary head. The way of being a minister is '''{^no other than^}''' that of loyalty and aptitude. 

23. Teacher: 

The one who teaches me is a teacher. Without teachers, there is no learning. For this reason, in the past those who learned respected teachers as rulers and fathers. 

24. Studying: 

If man does not learn he does not know the reasoning of the way and is no different than the birds and the beasts. The sages of old thus made studying with which to teach people, so that they know the Three Bonds and Five Relationships<ref>三綱五倫, one of the most important doctrines of Confucianism.</ref>, filiality, fraternity, rites, '''{^and the way of^}''' righteousness and honor. 

25. Reading: 

When one reads, mind and intent should be united. One should not think of random matters. One should respectfully face the book, day and night, diligently and carefully. The eyes should get used to it and the mouth should become familiar with it. [Then] the self can become apparent.

==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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21. Brothers: The older are called ''hyŏng''. The second to him are called ''che''. This can be compared to the trees that share the same root. This can be compared to the wild geese that fly in the same line. The affection between brothers is brotherly affection. That is all.

22. Ruler and subject: (In the relationship) between rulers and subjects, they are put together by righteousness. Rulers regard their subjects as their hands and feet. Subjects think of their ruler as the supreme figure (of the country). The way of becoming subjects is loyalty and capability. That is all.

23. Teacher: The one who teaches me is a teacher. Without a teacher, there is no way you (could) learn or ask. For this reason, the learners in the ancient time respected (their) teachers like (their) ruler and father.

24. Literary learning: If people do not learn, they do not know the principle of the universe and are not unlike wild animals. Therefore, sages made literary learning. By teaching people, the sages let the people know the three fundamental principles (''samgang''), five disciplines in human relations (''oryun''), filial piety and brotherly affection (''hyoje''), propriety (''yeŭi''), and the way of integrity and honor (''yŏmch’ui'').

25. Reading: When you read texts, have your mind and intention become one and do not have unimportant thoughts. Respectfully, you face books and carefully read them day and night. Once you get used to the texts with your eyes and mouth, your curiosity will be naturally satisfied (the book itself will naturally become clear).
* 渙然: the word itself has a meaning of having one’s curiosity gratified

==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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문장 16 - 20

2017-07-20T11:11:33Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
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16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

Winter: Autumn comes to an end and winter comes. North wind rises and white snow falls. People then take reeds to put [the thatched roof] on the houses. They put on paper on the doors and go into the innermost(the place on the ondol floor nearest the fireplace).

17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

Four Seasons: One year has four seasons. The first month, the second month, and third month make spring. The fourth month, the fifth month, and the sixth month make summer. The seventh month, the eighth month, and the ninth month make autumn. The tenth month, the eleventh month, and the twelfth month make winter.

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

People: Among myriad things, human beings alone are the most sentient. They are endowed with the Five Qi, which make their nature. Therefore, they are [originally] good.

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

Father and Mother: Father, he begot me. Mother, she raised me. Father is like heaven and mother is like the earth. [Though] Wishing to repay the beneficence, [it would be impossible, because the beneficence is like] the vast heaven without end.

20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

Son: Among the duties of a son of man, filiality alone is the greatest. Care for parents with propriety. This is the filiality. Behold the crows of the forest. [Even] They also know feeding back. Can a person not be equal to the birds?

===Student 2 : Younès M'Ghari===
----
16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

When aumtun is exhausted and winter comes, the wind of the north '''gets up {%%rises%%}''' and the white snow falls down; people then gather reeds ''', mend the roof {%%to mend the roof%%}''', fix the doors and '''set up {%%enters%%}''' in the inner quarters1.

17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

A year has four seasons; the prime month, the second month and the third month are part of spring; the fourth month, the fifth month and the sixth month are part of summer; the seventh month, the eighth month and the ninth month are part of autumn; the tenth month, the eleventh month and the twelfth month are part of winter.

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

Among ten thousand things, '''only the most sensible people are endowed with the Five Qi2 which became [%%only human beings are sensible. [they] are endowed with the five qi that become%%}''' their nature; therefore they are all good.

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

Father gave birth to me, mother '''gave education to {%%raised%%}''' me; father is comparable to Heaven, mother is comparable to Earth; I want to pay back their '''virtue, [but] the vast Heaven is endless {%% [grace, [but their grace is like] vast heaven '''{^and^}''' is endless.

20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

In the duty of someone’s son, only filial piety is eminent; cultivating '''oneself {%%them [parents]%%}''' with rites, this is filial piety. Look at these forest crows, they also know about feeding back3; could '''someone {%%one%%}''' not be as good as crows?

1: That is to say, the warmest corner in the house.

2: Or the "Five sorts of prevailing Qi" (Chinese: 五種流行之氣): the Wood (木), the Fire (火), the Earth (土), the Metal (金) and Water (水).

3: Taking care of one's parents like one has been taken care of by them since he was born.

===Student 3 : Petra Sváková===
----
16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

Winter: When autumn comes to an end and winter comes, the north wind rises and the white snow falls. People then gather grass to thatch [their] roofs, fix [their] doors and enter the southwest corner of the house1.

17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

Four Seasons: A year has four seasons. The first, the second and the third month2 make up spring; the fourth, the fifth, the sixth month make up summer; the seventh, the eighth, the ninth month make up autumn; and the tenth, the eleventh and the twelveth month make up winter.

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

People: Among the ten thousand things, only people are the most sensitive, they endow and receive the ''Five Ki''3 which become the human nature, and thus all people are good.

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

Parents: Father gave birth to me and mother raised me. Father is like the Heaven and mother is like the Earth. [I] wish [I could] repay their virtue [but this is like] the vast sky without end.

20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

Children: The duty of someone's children is being filial to utmost [extend] and nurturing them (parents) with rites, this is being filial. Look at those forest crows, they also know [how to] feed [their parents] back. Could that be [that] a person is not [even as good] as the crows?

1 This is the in the inner quarters, the warmest corner of the house where usually elders stay.

2 These are months of the lunar year.

3 This means the Five Elements - the Earth (地), the Water (水), the Fire (火), the Wood (木) and the Metal (金); or the Benevolence (仁), the Righteousness (義), the Propriety (禮), the Wisdom (智) and the Sincerity (信).

===Student 4 : (Write your name)===
----
16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

Winter – [When] autumn is exhausted winter comes, the north wind rises, and white snow falls. People then gather grasses to thatch [their] houses, and repair doors and go into the warmest corner of the house.1

1 The area inside a house with a heated floor that is closest to the source of heat.

17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

The Four Seasons – One year has four seasons. The first, second, and third month2 make up spring, the fourth, fifth, and sixth months make up summer, the seventh, eighth, and ninth months make up autumn, and the tenth, eleventh, and the twelfth months make up winter.

2 Referring to the months of the lunar calendar.

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

People3 – Among all the things [of the world], only people are the most sentient, and are endowed with the Five '''Elements4 {00 "Elements" for the character 氣 is a bit strange. How about "forces"?00}''' for to take to be their nature, [and this is] why all [people] are good.

3 人 [K: in; C: ren], in the sense of human beings in general, not any particular group of people.
4 Fire, earth, metal, water, and wood, comprising a metaphysical system also called the Five Phases.

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

Father and Mother – Father gives life [to] me and mother raises me. Fathers can be compared to heaven and mothers can be compared to the earth. [Even if I] wished to repay [their] benevolence, [such '''an attempt {00 It is more likely the benevolence, than the attempt to repay, that is like a vast heaven.00}''' is like] the vast heavens without end.

20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

'''The duty of children [is] only to be filial to the greatest [extent]. {%% As for the duty of a child, filial piety is the sole greatest.%%}''' Nurturing parents with rites, this is being filial. Gazing up, the crows of the forest also know to feed [their parents] in return. Can [one] be a person and not [even] be like the birds?

Edited Sections:

18. People – Among all the things [of the world], only people are the most sentient, and are endowed with the Five Forces with which to take to be their nature, [and this is] why all [people] are good.

19. Father and Mother – Father gives life [to] me and mother raises me. Fathers can be compared to heaven and mothers can be compared to the earth. [Even if I] wished to repay [them, their] benevolence [is like] the vast heavens without end.

20. Children – As for the duty of the child, filial piety is the sole greatest. Nurturing parents with rites, this is being filial. Gazing up, the crows of the forest also know to feed [their parents] in return. Can [one] be a person and not [even] be like the birds?
----

===Student 5 : (Jae Yong Chang)===

16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

Winter: After autumn is exhausted, winter comes. North wind rises up and white snow falls down. So, People take '''grasses, mend roofs {%%reeds to mend roofs%%}''', repair doors, and go in '''a most of inner corner of the house {%%innermost corner of the house%% 00This needs a note00}'''.

17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

Four Seasons: One year has four seasons. The first month, the second month, and third month become spring. The fourth month, the fifth month, and the sixth month become summer. The seventh month, the eighth month, and the ninth month become autumn. The tenth month, the eleventh month, and the twelfth month become winter.

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

People: Among ten thousand things, human beings alone are the most spiritual. They are endowed with the Five '''Elements {00 Forces?00}'''to be their nature. Therefore, everyone is good.

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

Father and Mother: Father birthed me. Mother raised me. Father is like the Heaven. Mother is like the Earth. One wishes to pay back their '''virtue {%%benevolence or grace%%}''', [but] it is the endless vast and dark sky.

20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

Son: '''[^Of^]''' The obligation of a person as a son, only filial piety is great. To nurture them with the rites, that is filial piety. Look at these forest crows. They also know how to feed back again. Can it be like a person but not like crows?

----

===Student 6 : (Goeun Lee)===

冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

[As] autumn passes by and winter comes, wind from the north springs up and white snow comes down. People thereby bring straw to thatch their roof, mud [to strengthen] the doors and the innermost place of their house.

四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

One year has four seasons: the first, second, third month come under spring; the fourth, fifth, sixth month come under summer; the seventh, eighth, ninth month come under autumn; the tenth, eleventh, twelfth month come under winter.

人: 萬物之中,惟人最靈,稟受五氣, 以爲性, 故皆善

Among all things, only human is the most intellectual, being endowed with five '''qis1) {00 Qi is not used in plural. Also, 稟受五氣 is better connected to the next sentence.00}'''. These five qis establish one’s nature and therefore, all are good.

1) This means possibly those five elements (fire, water, wood, metal, and earth) or five characters of gentlemen (benevolence, righteousness, propriety, intelligence and trust).

父母: 父兮生我, 母兮育我, 父猶天也, 母猶地也, 欲報之德, 昊天罔極

[My] father gave birth to me, [my] mother raised me; fathers are comparable to heaven, mothers to earth. Hoping to repay their benevolence, [I realize that] '''they are {%% it [their benevolence] is%%}''' as vast and boundless as the dark sky.

子: 人子之職,惟孝爲大,養之以禮,斯爲孝矣, 瞻彼林烏,亦知反哺,可以人而不如鳥乎

[As for] a son of man’s obligation, only filial piety is the greatest. [He must] nurture his parents with propriety; this is filial piety. Look at those crows in the forest. [They] also know to feed ['''their infants {%%their parents%%}'''] after chewing. Can '''a person {%%one be a person and%%}''' be worse than a crow?

'''Revised version'''

人: 萬物之中,惟人最靈, 稟受五氣, 以爲性, 故皆善

Among all things, only human is the most intellectual. [They are] endowed with five qi1) which establish one’s nature and therefore, all are good.

1) This means possibly those five elements (fire, water, wood, metal, and earth) or five characters of gentlemen (benevolence, righteousness, propriety, intelligence and trust).

父母: 父兮生我, 母兮育我, 父猶天也, 母猶地也, 欲報之德, 昊天罔極

[My] father gave birth to me, [my] mother raised me; fathers are comparable to heaven, mothers to earth. Hoping to repay their benevolence, [I realize that] their benevolence is as vast and boundless as the dark sky.

子: 人子之職,惟孝爲大,養之以禮,斯爲孝矣, 瞻彼林烏,亦知反哺,可以人而不如鳥乎
[As for] a son of man’s obligation, only filial piety is the greatest. [He must] nurture his parents with propriety; this is filial piety. Look at those crows in the forest. [They] also know to feed their parents after chewing. Could one as a person be worse than a crow?

----

===Student 7 : (Alexandre Le Marchand)===
----
16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧
When fall come to its end winter comes. A north wind raises and a white snow falls. Peopple immediately take reeds and get on the roof to fix the door and enter in the room.

17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬
There is four seasons in a year. The first, second and third’s mouth compound the spring, fourth, fifth and sixth mouth compounds the summer, the seventh, eighth and ninth mouth compound the fall and the tenth eleventh and twelfth compound winter.

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善
Among all the things only human is the most sensitive. Human’s temperament receive the five elements, through this process it becomes human nature. For this reason everyone is right.

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極
My father gave me birth and mother raises me, he is similar to the heaven and she is similar to the earth. If I desire pay back their benevolence it would be as impossible as trying to reach the top of a vast sky without limits.

20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣. 첨彼林烏亦知反哺可以人而不如鳥乎
The duty of human as a child of people is only being great and feeding according the rituals. Look over crows in the forest when they are feeding back their progeny, can a person being human and don’t do as well as crows

===Student 8 : Bryan Sauvadet ===
----

16.冬: 秋盡冬來, 北風起, 白雪下, 民乃取茅, 乘屋堇戶入奧

When fall ending winter comes, Northern wind gets up, the white snow falls down. People then gather reeds, mend the roof, fix the doors and go into the warmest corner of the house.

17.四時: 一歲有四時, 正月二月三月爲春, 四月五月六月爲夏, 七月八月九月爲秋, 十月十一月十二月爲冬

One year has four seasons. The first month, the second month, and third month form spring, the fourth, the fifth month, and the sixth month form summer, the seventh month, the eighth month, and the ninth month form fall, and the tenth month, the eleventh month, and the twelfth month form winter.

18. 人: 萬物之中, 惟人最靈, 稟受五氣, 以爲性, 故皆善

Among ten thousand things, only people have the most sensitive, together receive the five Qi, which became human nature, therefore all people are good.

19. 父母: 父兮生我, 母兮育我, 父猶天也, 母猶地也, 欲報之德, 昊天罔極

Father! You gave born to me! Mother! You raise me! Father is like the heaven and Mother is like the earth. You want to pay back their Virtue, [in the endless] vast dark sky

20. 子: 人子之職, 惟孝爲大, 養之以禮 , 斯爲孝矣, 瞻彼林烏, 亦知反哺, 可以人而不如鳥乎

The duty of a son, only filial piety is great. He takes care of his parents by means of propriety and he becomes filial. It is like observing those forest crows; they also know to feed in return the case that men are worse than birds.

===Student 9 : HeeJin Lee===
----
16. Fall ends [and] winter comes / the North wind rises / white snow descends / and so the people seize straws [to] thatch [their] roofs / [and] fix [their] doors [and] enters o*
* The southwest corner '''^{Which is the innermost corner^}''' of a house where the eldest/elder of the family '''resides {%%usually sits%%}'''

17. One year has four seasons / the first month[,] the second month[,] [and] the third month are spring / the fourth month[,] the fifth month[,] [and] the sixth month are summer / the seventh month[,] the eighth month[,] [and] the ninth month are fall / the tenth month[,] the eleventh month[,] [and] the twelfth month are winter

18. Among all things / only humans are '''{^the^}''' most sentient / [they are] endowed [with] the five qi / [which are] '''regarded {00 more likely "are" or "become" 00}''' as [their] nature / [and] for that reason all [people are] good

19. Father gave birth [to] me / mother raised me / father is like the sky / mother is like the earth / [I] want to replay their virtu[ous deeds] / [which are like] the vast sky without end

20. '''{^As for^}''' The duty of men[,] as sons / [is] '''only [to be] filial [and] be great {%%only filial piety is the greatest%%}''' / [he] takes care of them [(his parents)] by means of propriety / [and] this is/becomes filiality / '''[it is like] observing {%%Look at%%}''' those forest crows / [they] also know to feed [in] return / can '''it be {%%there be%%}''' the case that men are worse than birds

===Student 10 : Jelena Gledić===
----
16. Winter: 

When fall is depleted, winter comes. The north wind rises and white snow descends. The people then gather reeds, mend the houses, plaster the doors with mud, and retreat to the inner quarters. 

17. The four seasons: 

A year has four seasons. The primary month, the second month and the third month make up spring, the fourth month, the fifth month and the sixth month make up summer, the seventh month, the eighth month and the ninth month make up fall, the tenth month, the eleventh month and the twelfth month make up winter. 

18. People: 

Among all things, only people are endowed with the highest cognizance. They '''grasp the five qi, thus realize {%%receive the five ''qi'', which become%%}''' their nature, and therefore they are all virtuous. 

19. Parents: 

Father has birthed me. Mother has raised me. Father is like heaven. Mother is like earth. Wishing to return their virtuousness, '''the vast skies have no end {%%it is like the vast sly with no end%%}'''. 

20. Children: 

In the duty of being someone’s child, only filial piety is considered great. Nurture parents through rites, that is considered filial piety. Look at those forest crows, they too know how to return nourishment. Can it be that people are worse than birds?

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----
16. Winter: Fall ends and winter comes. North wind arises and white snow falls. People then collect reeds and put them up on the roof. They plaster mud on (the outside of) their house and retreat into a corner deep in the house.

17. The Four Seasons: There are four seasons in a year. The first, second, and third months become the spring. The fourth, fifth, and sixth months become the summer. The seventh, eighth, and ninth months become the autumn. And the tenth, eleventh, and twelfth months become the winter.

18. People: Among ten thousand things, people are only the most spiritual being. They exchange the five ''qi''. That is regarded as human nature. Therefore, people are all good.

19. Parents: It was the farther, who gave birth to me; it was the mother, who raised me. Father is compared to the heaven; mother is compared to the earth. Children want to pay back what they have been given, but the heaven is endless.

20. Children: It is the duty of people’s sons. Only filial piety is (regarded as) great. When children nurture their parents with rites, this becomes filial piety. Look at those crows in the forest. They also know (about) bringing back food (for their elderly parents). Can people do unlike the crows?

===Student 13 : Ra Yeonjae===
----

16. 冬: 秋盡冬來, 北風起, 白雪下, 民乃取茅乘屋, 堇戶入奧

The Winter: The autumn is exhausted and when the winter comes the wind from the north rises and white snow falls. Therefore, the people gather reed and thatch the house. They mend the door with mud and retreat in the inner place of the house.

17. 四時: 一歲有四時, 正月、二月、三月爲春, 四月、五月、六月爲夏, 七月、八月、九月爲秋,十月、十一月、十二月爲冬.

Four seasons: One year has four seasons. The first, second, third months become the spring. The fourth, fifth, sixth months become the summer. The seventh, eighth, ninth months become the autumn. The tenth, eleventh, twelfth months become the winter.

18. 人: 萬物之中, 惟人最靈, 稟受五氣以爲性, 故皆善.

The People, among of all things, only people are the most sensible. They are endowed five emotions and becomes the Nature. For that reason, they are all good.

19. 父母: 父兮生我, 母兮育我, 父猶天也, 母猶地也, 欲報之德, 昊天罔極

The Parents: Father! who gives birth to me. Mother! who raises me. Father is like the heaven, mother is like the earth. If (someone) wants to repay their grace, (which is) endless sky without edge.

20. 子: 人子之職, 惟孝爲大, 養之以禮, 斯爲孝矣, (瞻)彼林烏亦知反哺, 可以人而不如鳥乎

The Son: The duties of people as son, only filial piety is the greatest. The son takes care of them with rites, this is filial piety. Behold that forest and the crow knows feed (their child), can it be a person worse than the crow?

===Student 14 : (Write your name)===
----

문장 31 - 35

2017-07-20T08:18:20Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
31. 木: 植根于土枝幹漸長春則葉生秋則葉落

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
31. 木: 植根于土枝幹漸長春則葉生秋則葉落

Trees: '''[People] Plant [the] roots {%%They are rooted%%}''' in the ground. Branches and trunks gradually grow. In spring leaves sprout. In autumn leaves fall.

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

Flowers: East wind blows. All flowers then effloresce. Some are white and some red. And there are some yellow and purple. Honeybees and butterflies timely come in search for the fragrance.

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

Bamboos: Blue green, lofty and knotty(or lofty virtue). [They] Pass through four seasons but do not change. The virtuous men love them and plant [them] in the yard.

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

Pines: [They] Gracefully stand alone. The color of green jade, passing through years, does not change. The virtuous men love them and plant [them] in the yard.

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

Peaches: In the month of mid-spring, [they] begin to bloom. Elegantly blossoming and brightly shining.<ref> [http://ctext.org/dictionary.pl?if=en&char=%E7%81%BC%E7%81%BC] 夭夭灼灼: 《詩經·桃夭》: 桃之夭夭、灼灼其華。The peach tree is young and elegant; Brilliant are its flowers. </ref> But it has only a short moment of vernal light.

==='''Student 2 : Younès M'Ghari'''===
----
31. 木: 植根于土枝幹漸長春則葉生秋則葉落

They plant roots in the soil and their branches and trunk gradually grow; in spring their leaves originate, in autumn their leaves fall.

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

When the eastern wind blows, a hundred flowers then flourish. Some are white, some are red, also there are yellow and purple ones. Bees and butterflies timely come and look for their fragrance.

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

They are very green, high and have constancy. They go through the four seasons but do not change. Virtuous men love them and plant them in the garden1.

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

They are very upright, '''stand alone and of a verdant color. They pass the years of cold and do not change {%%standing alone. Their verdant color, passing a year of cold, does not change%%}'''. '''Virtuous men {%%Gentlemen%%}''' love them and plant them in the garden1.

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

The month of mid-spring, they start appearing and blooming. They are vigorous and shining, but they only get a fragmentary time to illuminate. '''{00夭夭灼灼 can use a note.00}'''

1: The character 庭 (chông) is usually utilized to mean 'court' or 'courtyard'. The 'garden' mentioned in this text refers to a limited space supposed to imitate nature.

==='''Student 3 : Petra Sváková'''===
----
31. 木: 植根于土枝幹漸長春則葉生秋則葉落

Trees: [They] plant [their] roots in the soil and [their] branches and trunks grow gradually. [If it is] spring then [their] leaves come out, [if it is] autumn then [their] leaves fall down.

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

Flowers: [When] the eastern wind blows1 then hundred flowers 2 bloom. Some are white and some are red. Also, there are yellow and purple ones. Honeybees and butterflies opportunely come to seek their fragrance.

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

Bamboos: [They are] vividly green, tall and constant. [They] do not change throughout the four seasons, the '''virtuous men {%%gentlemen%%}''' love them and plant them in [their] yards.

Corrected text:

Bamboos: [They are] vividly green, tall and constant. [They] do not change throughout the four seasons, the gentlemen love them and plant them in [their] yards.

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

Pines: [They] stand alone uprightly. [Their] colour of dark green passing through the years and coldness does not change. The virtuous men love them and plant them in [their] yards.

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

Peaches: In the month of mid-spring, [they] start blossoming. [They are] '''luxuriant and brightly shining3 {00夭夭灼灼 can use a note.00}''' but [they] get only a brief moment to light up [and then they vanish].

1 This phrase indicates the season of spring.

2 understand 'all flowers'

3 This term was used in «詩經 (Book of Poetry)», «國風 (Lessons from the states)», «周南 (Odes Of Zhou And The South)» etc. In «桃夭 (Tao Yao)», this used to describe a peach tree and its flowers as 'young and elegant (桃之夭夭、灼灼其華 - The peach tree is young and elegant; Brilliant are its flowers.).'

==='''Student 4 : (Write your name)'''===
----
31. 木: 植根于土枝幹漸長春則葉生秋則葉落

Trees - Planting roots in the earth, the branches and stems steadily grow. [If] spring then the leaves are living, [if] autumn the leaves are falling.

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

Flowers – The east wind blows, then the flowers bloom. Some are white, some are red. Others have a yellow or purple [color]. Bees and butterflies seasonably arrive and search for their fragrance.

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

Bamboo – Very blue-green, '''tall, [divided into] knots {00 also consider 高節 can be 'high fidelity' 00}''', [they] go through the four seasons but do not change. Gentlemen love planting them in [their] gardens.

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

Pines – Uprightly standing alone, [of a] coruscatingly blue color, [they] pass the years and do not change in the cold. Gentlemen love planting them in [their] gardens.

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

Peach – Starting to come alive and bloom in the second month of spring, [it is] '''tender and brilliant {00夭夭灼灼 can use a note.00}''', but [only] obtained in a brief moment of splendid light.

Edited Sections:

33. Bamboo – Very blue-green, highly faithful, [they] go through the four seasons but do not change. Gentlemen love planting them in [their] gardens.

35. Peach – Starting to come alive and bloom in the second month of spring, [it is] tender and brilliant,1 but [only] obtained in a brief moment of splendid light.

1夭夭灼灼(K: yoyo chakchak; C: yaoyao zhuozhuo) can be found in the 周南 (K: Chu Nam; C: Zhou Nan) chapter of the Book of Poetry (詩經) being used to describe the peach as being beautiful in appearance.

==='''Student 5 : (Jae Yong Chang)'''===
----
31. 木: 植根于土, 枝幹漸長, 春則葉生, 秋則葉落

Trees: '''Plant roots {%%They are rooted%%]''' in the ground. '''{^Their^}''' Branches and '''stream {%%stems%%}''' gradually grow. In spring leaves bloom; in autumn, leaves fall.

32. 花: 東風吹, 百花乃發, 或白或紅, 又有黃紫蜂蝶時, 來尋其香

Flowers: East wind blows. one hundred flowers bloom. Some are white and some red. Again there are some yellow and some purple. Bees and butterflies come to look for the fragrance.

33. 竹: 靑靑高節, 貫四時而不變, 君子愛之, 種于庭

Bamboos: Blue green and constancy, [They] pass by four seasons, but do not change. The gentleman loves them and plants [them] in the garden.

34. 松: 亭亭獨立, 蒼翠之色, 經歲寒不變, 君子愛之, 種于庭

Pines: [Pines] gracefully stand alone. Its color of blue and green is passing through years and doesn’t change '''{^in the cold^}'''. The gentleman loves them and plants [them] in the garden.

35. 桃: 仲春之月, 始生華, 夭夭灼灼, 但得片時韶光

Peaches: In the month of middle spring, [Peaches] begin making flowers. [They are] young and elegant and brilliant. But [They] get a brief time '''and a beautiful time {%%to light up%%}'''.

==='''Student 6 : (Goeun Lee)'''===

木: 植根于土枝幹漸長春則葉生秋則葉落

Tree: [Its] root is planted in soil, its branches gradually grow. In spring, [its] leaves bloom; in autumn, [its] leaves fall off.

花: 東風吹, 百花乃發. 或白或紅又有黃紫蜂蝶時來尋其香

Flowers: When wind blows from the east, all kinds of flowers blossom. Some are white, some are red; Also there are yellow and purple. Bees and butterflies arrive timely searching for their fragrance.

竹: 靑靑高節貫四時而不變君子愛之種于庭

Bamboo: It is indeed green, highly chaste; throughout the four seasons, it does not change. Gentlemen love it, and plant it in their garden.

松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

Pine tree:　Gracefully standing alone, its color is fresh green. Over a year, [despite] coldness, it does not change. Gentlemen love it, and plant it in their garden.

桃: 仲春之月始生華夭夭灼灼但得片時韶光

In the month of midspring, peach flowers begin to bloom; [they look] '''youthful and colorful {00夭夭灼灼 can use a note.00}''' but [their beauty] illumines only briefly.

----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
31. 木: 植根于土枝幹漸長春則葉生秋則葉落
Trees: It plants its roots into the ground and its branches and trunks grows. When it’s spring then their leafs come out, when it’s autumn then its leafs fall.

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香
Flowers: When an east wind blows every flowers immediately bloom. Some are white and some are red and some others are also yellow or purple. Bees and butterflies at moment come and look for their smell.

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭
Bamboo: They are very green and high. They go through the four seasons without change. Gentlemen love them and plant them in their yard.

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭
They gracefully stand alone, their color of blue and green pass ages without change. Gentlemen love them and plant them in their yard.

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光
Peach tree: In the mouth of mid-spring, they start blooming. They are very good looking and shining but they only spread light briefly.

==='''Student 8 : Bryan Sauvadet'''===
----
31. 木: 植根于土枝幹漸長春則葉生秋則葉落

Planting with roots on the earth, branches gradually grow, in spring leaves grow and in fall they fall down.

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

Eastern wind blows, then hundred flowers bloom, some are white and some are red, also they are yellow and purple, bees and butterflies timely come to look for their fragrances.

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

Greenfull and highly constant, go through the four seasons and don’t change, the gentlemen love them, and plant them in their garden.

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

Pine tree standing alone, [into the] color of blue and jade, go through years’ winter, the gentlemen love them, and plant them in their garden.

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

In the month of mid-spring, they begin to bloom. Elegantly blossoming and brightly shining. But just on a short time of vernal light.

==='''Student 9 : HeeJin Lee'''===
----
31. [It] plants [its] roots in the earth / [Its[ branches [and] stems gradually grow long / [If it is] the spring then the leaves grow / [If it is] the fall then the leaves fall down

32. The eastern wind blows / All flowers then bloom / Some [are] white [and] some [are] red / Also [there are] yellow [and ] plum-colored [ones] / Honey bees [and] butterflies timely come [to] search for their scent

33. Deep blue [,] high [and] knotted* / [It] goes through the four seasons / And [does] not change / Rulers love to plant it in their gardens
* Che here refers to the knots on the joints of the bamboo. The same character is also used to mean principle, the boundaries of which are clearly cut/defined just as the joints of the bamboo are by the knots.

34. [It] alone stands [in an] upright [manner] / [It is] the color of fresh [and] verdant / [It] passes through the year [and] coldness [does] not change [it] / Rulers love planting it in their gardens

35. [In] the month of mid-spring / [It] begins to grow brilliantly / Young [and] fragile [and] intensely brilliant / But it obtains [only for] a short time [its] brilliance

==='''Student 10 : Jelena Gledić'''===
----
31. Trees: 

The plant rooted in the earth, its branches and stems gradually grow. In spring leaves emerge, and in autumn the leaves fall. 

32. Flowers: 

The Eastern wind blows<ref>Indicates the spring season.</ref>, and all flowers bloom. Some are white, some are red. There are also yellow and purple ones. The honeybees and butterflies aptly seek out their fragrance. 

33. Bamboo: 

Lush green, tall and upright, it does not change throughout the four seasons. Gentlemen love it and plant it in their yards. 

34. Pine: 

Gracefully standing alone, the verdant color does not change as the year passes and in the cold. Gentlemen love it and plant it in their yards. 

35. Peach: 

In the mid-spring month, it starts to bear flowers, '''fresh-looking and vivid {00夭夭灼灼 can use a note.00}'''. But, it gets [just] an instant of glorious luster.

==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
----
31. Tree: The root (of a tree) is planted in the ground. Its branches and stems grow gradually. The tree comes into leaf in the spring, grows thick in the summer, and turns yellow in the fall.

32. Flower: Because of the breeze of east wind, hundred flowers then blossom. Some are red and others are white. Also, there are yellow and purple colors. Honey bees and butterflies come look for their fragrance in a timely manner.

33. Bamboo: Bamboos are very green, tall, and lofty. Throughout the year, they do not change. Gentlemen love them and plant them in the garden.

34. Pine tree: A pine tree stands gracefully alone. Its verdant and jade green colors do not change in the cold year-end season. Gentlemen love it and plant it in the garden.

35. Peach tree: A peach tree starts blooming beautifully in the month of mid-spring, but it only gets a brief time to shine in the spring.
* 夭夭灼灼 means young and beautiful like a flower

==='''Student 13 : (Write your name)'''===
----

==='''Student 14 : (Write your name)'''===
----

문장 11 - 15

2017-07-20T07:09:07Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
----
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

Thunder: Yin and Yang clash each other and form the sound of thunder. Its movement is considered the majesty of the Heavenly Emperor.

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

Frost: Between autumn and winter, the qi of the heaven ascends and the qi of the earth descends. Then frost sets down, chills<ref> [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 肅殺: (of autumn) chilling (life, vegetation)</ref> all things, and makes grass and trees turn yellow and fall.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

Spring: It is the season of spring. The sun is warm. The wind is mild. Grass and trees come to life. All flowers compete for blooming. Farmers ploughs the fields.

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

Summer: It is the season of spring. The sun lasts long. The zephyr brings fragrance. Grass and trees grow luxuriant. Farmers weed and hoe.

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

Autumn: Summer comes to an end and autumn comes. Chill wind arrives. Frost and dew set down. Grass and trees turn yellow and [leaves] fall. All grains then ripen so that farmers harvest.

===Student 2 : Younès M'Ghari===
----
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

The Yin and the Yang '''oppose {%%clash%%}''' each other and become '''one {%%thunder%%}''', the sound of the thunder moves '''as {%%like%%}''' the power of the emperor of the heaven.

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

Between autumn and winter, the Qi of heaven rises up, the Qi of the earth falls down; '''when the frost falls (down) {%%then the frost comes down%%}''', it '''wipes out {00 or literally "freeze them to death"}''' ten thousand things1 and makes grass and trees fade into yellow.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

Spring as a season, '''{^is when^}''' the sun is warm and the winds are harmonious, grass and trees change and flourish, hundreds of flowers2 blossom competitively, farmers plough the fields.

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

Summer as a season, '''{^is when^}''' the sun lasts '''{^long^}''' and the wind warms, grass and trees grow and become luxuriant, farmers weed and hoe.

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

When summer ends and autumn comes, the cold wind arrives and frost and dew set down, grass and trees fade into yellow, a hundred '''flowers2 {%%grains%%}''' '''get consumed {%%completes enough [amount] to be consumed%%}''', farmers harvest.

1: "all things"

2: "all the flowers"

===Student 3 : Petra Sváková===
----
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

Thunder: The Yin and the Yang clash with each other and '''[become] complete {%%become thunder%%--00The sentence breaks before 聲.00}''', the '''sound of the thunder {%%The thunder%%}''' moves and makes the power of the heavenly emperor.

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落

Frost: Between autumn and winter, the ''ki'' of the Heaven ascends and the ''ki'' of the Earth descends, the frost then comes down. It freezes ten thousand things1 to death and let the plants and the trees turn yellow and fall.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

Spring: '''Becoming the season of spring {%%(Literally), The way spring is a season%%--00or Spring as a season is when...00}''', the sun is warm and the wind is gentle, the plants and the trees change and flourish, hundred flowers2 fight to blossom and farmers plough [their] fields.

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

Summer: Becoming the season of summer, the days are long and the wind is gently warm, the plants and the trees grow abundantly and the farmers weed and hoe.

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

Autumn: [When] summer comes to an end and autumn comes, the cool wind arrives, and the frost and the dew descend, the plants and the trees turn yellow and fall, hundred grains3 '''are consumed {complete the [amount to be] used and the farmers harvest [the crops].

1 understand as 'all things'

2 understand as 'all flowers'

3 understand as 'all grains'

Corrected text:
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

Thunder: The Yin and the Yang clash with each other and become thunder, the 'The thunder moves and makes the power of the heavenly emperor.

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落

Frost: Between autumn and winter, the ''ki'' of the Heaven ascends and the ''ki'' of the Earth descends, the frost then comes down. It freezes ten thousand things1 to death and let the plants and the trees turn yellow and fall.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

Spring: Spring, as a season, is when the sun is warm and the wind is gentle, the plants and the trees change and flourish, hundred flowers2 fight to blossom and farmers plough [their] fields.

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

Summer: Summer, as a season, is when the days are long and the wind is gently warm, the plants and the trees grow abundantly and the farmers weed and hoe.

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

Autumn: [When] summer comes to an end and autumn comes, the cool wind arrives, and the frost and the dew descend, the plants and the trees turn yellow and fall, hundred grains3 complete the [amount to be] used and the farmers harvest [the crops].

1 understand as 'all things'

2 understand as 'all flowers'

3 understand as 'all grains'

===Student 4 : (Write your name)===
----
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

Thunder – Yin and Yang clash against each other and makes thunder. [Its] sound moves to become the force of the heavenly emperor.

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落

Frost – Between autumn and winter, [when] the energy of heaven rises up and the energy of the earth comes down, frost then comes down. It freeze-kills all things, causing grasses and trees yellow and fall.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

Spring – Spring's becoming a season [is] the days warming and the wind becoming agreeable. Grasses and trees change and come alive. All the flowers vie [with each other] to bloom and the farmers plow [their] fields.

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

Summer – Summer's becoming a season [is] the days [becoming] long and the wind blowing sweetly, the grasses and trees growing luxuriant and farming people weeding and hoeing.

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

Autumn – [When] summer is exhausted autumn comes, cold wind arrives and frost and dew falls. The grasses and trees yellow and fall, all the grains make up '''[what] {^[the amount to be] used, and^}''' the farming people gather and harvest.

Edited Section:

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

Autumn – [When] summer is exhausted autumn comes, cold wind arrives and frost and dew falls. The grasses and trees yellow and fall, all the grains make up [the] to be used [amount and] the farming people gather and harvest.

===Student 4 : (Write your name)===
----

===Student 5 : (Jae Yong Chang)===

11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

Thunder: The Yin and the Yang clash with each other and make the sound of thunder. The sound movement regards as the power of the Heavenly Emperor.

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落

Frost: Between autumn and winter, the heaven’s ki comes up and the earth’s ki comes down. So, the frost comes down, freezes and kills everything, and makes grasses and trees turn yellow and fall down.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

Spring: Spring as a season, the Sun is warm. The wind is mild. Grasses and trees change and grow. All flowers competitively blossom. Farmers plough the fields.

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

Summer: Summer as a season, the Sun is long. The wind is gentle. Grasses and trees grow to be luxurious. Farmers weed out and hoe up.

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

Autumn: After summer is exhausted, autumn comes. Cold wind comes. Frost and comes down. Grasses and trees turn yellow and fall down. All grains achieve the amount to be used. Farmers harvest.

----

===Student 6 : (Goeun Lee)===

雷: 陰陽相搏而成雷聲動以爲天皇之威

Thunder: [When] Yin and Yang clash each other, thunder is '''made complete {%%made%%}'''. Its sound moves and creates the '''dignity {00 or power 00}''' of Heavenly Emperor.

霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

Frost: Between fall and winter, heavenly ''qi'' ascends and earthly ''qi'' descends. Frost comes down and kill all things by freezing. It [also] causes plants and trees to turn brown and fall off.

春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

'''In the season of spring {%%(literally) The way that spring is a season (00i.e., Spring as a season is when...00)%%}''', the weather gets warm and the wind becomes gentle.
Plants and trees bloom, all kinds of flowers competitively blossom, and farmers plough their field.

夏: 夏之爲時也日永風薰草木長茂農人耘秄

'''In the season of summer {%%(literally) The way that summer is a season (00i.e., Summer as a season is when...00)%%}''', the day gets longer and wind becomes fragrant. Plants and trees grow abundantly; farmers weed and hoe.

秋: 夏盡秋來凉風至霜露降, 草木黃落, 百穀用成, 農人收穫

[As] summer passes by and autumn comes, cold wind blows initiating frost and dew to come down. Plants and trees turn brown and fall off; all kinds of grains '''ripen enough {00This is good.00}'''; and farmers harvest to accumulate.

'''Revised version'''

雷: 陰陽相搏而成雷聲動以爲天皇之威

Thunder: [When] Yin and Yang clash each other, thunder is made. Its sound moves and creates the power of Heavenly Emperor.

霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

Frost: Between fall and winter, heavenly ''qi'' ascends and earthly ''qi'' descends. Frost comes down and kill all things by freezing. It [also] causes plants and trees to turn brown and fall off.

春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

Spring as a season is that the weather gets warm and the wind becomes gentle.
Plants and trees bloom, all kinds of flowers competitively blossom, and farmers plough their field.

夏: 夏之爲時也日永風薰草木長茂農人耘秄

Summer as a season is that the day gets longer and wind becomes fragrant. Plants and trees grow abundantly; farmers weed and hoe.

秋: 夏盡秋來凉風至霜露降, 草木黃落, 百穀用成, 農人收穫

[As] summer passes by and autumn comes, cold wind blows initiating frost and dew to come down. Plants and trees turn brown and fall off; all kinds of grains ripen enough; and farmers harvest to accumulate.

----

===Student 7 : (Alexandre Le Marchand)===
----
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威
Thunder: The yin and the yang beat each other and become thunder. Its sound moves regard as the power of heaven’s emperor.

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.
Between the autumn and winter, the vital essence of heaven goes up and vital essence of earth goes down. As soon as the frost goes down it freeze and kills every things and makes grass and tree turn yellow and they fall.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田
Spring: Spring is the time when it blows a soft wind. Grass and trees change and grow while every flowers struggle to blooming up. The farmers cultivate fields.

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄
Sumer is the time when sun is eternal and wind warm, grace and trees grow and become luxuriant, so the farmers weed and hoe up.

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫
When summer comes to it end fall comes a cold wind arrives and reach to compound and dew witch getting down. The grace and tree turn yellow and falls, hundred make up to be use and complete, and the farmers’ harvest.

===Student 8 : Bryan Sauvadet ===
----
11.雷: 陰陽相搏而成雷, 聲動以爲天皇之威

When the Yin and the Yang clash each other, it becomes thunder. The sound of the thunder moves like the power of the emperor of the heaven.

12.霜: 秋冬之間, 天氣上昇, 地氣下降, 霜乃降肅, 殺萬物使, 草木黃落

Between autumn and winter, the Qi of heaven rises up, the Qi of the earth falls down; then the frost comes down, it freeze to death ten thousand things, and makes grass and trees fade into yellow.

13.春: 春之爲時也, 日暖風和, 草木化生, 百花爭發, 農夫耕田

Spring is when the sun is warm and the winds are harmonious, grass and trees change and flourish, hundreds of flowers blossom competitively and farmers plough the fields.

14.夏: 夏之爲時也,日永風薰, 草木長茂, 農人耘秄

Summer is when the sun is long and the wind warms, grass and trees grow and become luxuriant, farmers weed and hoe.

15.秋: 夏盡秋來, 凉風至霜露降, 草木黃落, 百穀用成, 農人收穫

When summer ending, autumn comes, the cool wind arrives, and the frost and the dew descend, the grass and the trees turn yellow and fall, hundred grains make up to be used and farmers harvest.

===Student 9 : HeeJin Lee===
----
11. Yin [and] Yang clash [into] each other and '''result [in] {%%become%%}''' thunder / [its] sound moves '''[and is] regarded as {%%and becomes%%}''' the majestic [force] of '''Heaven {%%the emperor of the heaven%%}'''.

12. Between fall [and] winter / the ''qi'' [of] the sky rises up / the ''qi'' [of] the earth '''descends down {%%descends%%}'''/ frost therefore descends / killing by freezing all things / [it] lets grass [and] trees to [turn] yellow and wither.

13. '''For spring to become the season {%% (literally) The way spring is a season%%}/ '''[in] the day pleasing {%%the sun is warm and the %%}''' wind [is] harmonious / the grass and trees change [and] flourish / all flowers fight to grow / [and] the farmer plows the fields

14. '''For summer to become the season {%% (literally) The way summer is a season%%} / '''[in] the day the long {%%the sun is long and the %%}''' wind [is] temperate / the grass [and] trees grow [and are] luxurious / the farmers weed [and] '''plant {%%hoe%%}'''

15. Summer ends [and] fall comes / the cold wind arrives / frost [and] dew descend / grass [and] trees [turn] yellow [and] wither / all grains [are enough] to be used '''{00Something is missing here.00}'''

===Student 10 : Jelena Gledić===
----
11. Thunder: 

Yin and yang mutually collide and thus effect thunder. The sound rouses and is considered to be the force of the heavenly emperor. 

12. Frost: 

Between fall and winter, the ''qi'' of the heaven rises and the ''qi'' of the earth descends. The frost then comes down, freezing all things to death, making the grass and the trees wither. 

13. Spring: 

When it is the season of spring, the days are warm and the wind is pleasant, the grass and the trees become alive, all flowers race to blossom, and the farmers plant the fields. 

14. Summer: 

When it is the season of summer, the days are long and the wind is musky, the grass and the trees grow in abundance, and the farming people weed and hoe. 

15. Fall: 

When summer is depleted, fall comes. The cool wind arrives, the frost and the dew descend, the grass and the trees wither, all grains ripen to fruition, and the farming people harvest the crops.

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----
11. Thunder: ''Yin'' and ''yang'' clash with each other and make a thunder. Its movement is regarded as the dignity of the heavenly emperor.

12. Frost: Between fall and winter, the ''qi'' of the heaven ascends and the qi of the earth descends. Frost falls then. It makes ten thousand things '''wither to death {%%freeze to death%%}''' and makes plants and (the leaves of) trees turn yellow and fall.

13. Spring: '''It is a period of time becoming spring. {%%As for the way that spring is a season (or, Spring, as a season, is when...)%%}''' The sun is warm and the wind is mild, and plants and trees change and flourish. A hundred flowers competitively blossom, and farmers plough the fields.

14. Summer: '''It is a period of time becoming summer. {%%As for the way summer is a season (or, Summer as a season is when...)%%}''' The days get longer and the wind is gentle. Plants and trees grow and luxuriate. Farmers weed and hoe (the fields).

15. Fall: Summer ends and fall comes. Cool wind arrives and frost and dew fall. Plants and (the leaves of) trees turn yellow and fall. A hundred grains are enough to be used and farmers harvest them.

===Student 13 : (Write your name)===
----

===Student 14 : (Write your name)===
----

(2017Translation) 成忠獄死

2017-07-20T06:14:46Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 삼강행실도성충옥사.JPG
|English = Sŏng Ch’ung dies in prison
|Chinese = 成忠獄死(Sŏng Ch’ung oksa)
|Korean = 성충옥사
|Genre =
|Type =
|Author = 偰循 (''Samgang haengsil-to'' 三綱行實圖)
|Year = 1434
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
義慈王十六年. 王與宮人. 淫荒耽樂. 飮酒不止. 佐平成忠極諫. 王怒囚之. 無敢言者. 成忠不食. 臨死上書曰. 忠臣死不忘君. 願一言而死. 臣常觀時察變. 必將有兵革之事. 凡用兵. 必審擇地勢. 處上流而應敵. 可以保全. 敵兵若來. 使陸不過沈峴. 水不入伎伐浦. 據其險隘以禦之. 然後可也. 王不省. 遂死獄中. 二十年. 唐蘇定方. 統兵十三萬. 與新羅來伐. 過白江. 炭峴. 進軍黃山. 王知不免歎曰. 悔不用成忠之言. 定方圍其城. 宮女走大王浦巖上. 墮死. 後人名其巖爲落花. 王及世子孝降. 定方置酒勞將士. 使王行酒. 群臣流涕. 定方以王及臣民二萬二千八百餘人. 獻京師. 國亡.

:【詩】沈湎淫荒穢德彰. 邦家杌隍勢將亡.
:　　人人退處皆鉗口. 瀝盡忠肝獨抗章.
:　　愛君忠懇孰能儔. 臨死猶陳爲國謀.
:　　不出數年言有驗. 名聲千古簡編留.

}}

=='''Translation'''==

==='''Student 4 : (Write your name)'''===
義慈王十六年. 王與宮人. 淫荒耽樂. 飮酒不止. 佐平成忠極諫. 王怒囚之. 無敢言者.
----

==='''Student 5 : (Jae Yong Chang)'''===
成忠不食. 臨死上書曰. 忠臣死不忘君. 願一言而死. 臣常觀時察變. 必將有兵革之事.

Sǒng Ch’ung did not eat. Facing his death, he presented a letter [to the king] saying, “Even if the loyal subject dies, he will never forget [his] lord. I would like to say one word and then die. I often observed time and examined change. For sure, a war is about to happen.”

----

==='''Student 6 : (Write your name)'''===
凡用兵. 必審擇地勢. 處上流而應敵. 可以保全.
----

==='''Student 7 : (Write your name)'''===
敵兵若來. 使陸不過沈峴. 水不入伎伐浦. 據其險隘以禦之. 然後可也. 王不省. 遂死獄中.
----
If the enemy’s troops should come, do not let the troops on the land cross the fortress of Simhyŏn and on water do not let them enter into Kibŏl. Place your troops on a strategic point and stop the enemy. If you do like this on the future then it will be possible to win. But the king wasn’t reasonable enough to listen and later sŏngch'ung died in prison.

==='''Student 8 : Bryan Sauvadet'''===

二十年. 唐蘇定方. 統兵十三萬. 與新羅來伐. 過白江. 炭峴. 進軍黃山.

On the twenty-second year of the reign of the king Ŭija of Paekche, Sūdìngfāng from Tang Empire, governed a troop of thirty thousand soldiers, to concord with the kingdom of Silla. They crossed the White River, Paekkang; the Carbon Hill, T’anhyŏn<ref>present day Keumgang</ref>, and move the troops to the Yellow Mountain, Hwangsan<ref>present day Nonsan</ref>.

==='''Student 9 : (Write your name)'''===
王知不免歎曰. 悔不用成忠之言. 定方圍其城.宮女走大王浦巖上. 墮死. 後人名其巖爲落花.
----

==='''Student 10 : (Write your name)'''===
王及世子孝降. 定方置酒勞將士. 使王行酒. 群臣流涕. 定方以王及臣民二萬二千八百餘人. 獻京師. 國亡.
----

==='''Student 11 : (Write your name)'''===
沈湎淫荒穢德彰. 邦家杌隍勢將亡. 人人退處皆鉗口. 瀝盡忠肝獨抗章.
----

==='''Student 12 : (Write your name)'''===
愛君忠懇孰能儔. 臨死猶陳爲國謀. 不出數年言有驗. 名聲千古簡編留.
----
His love of the king and loyalty and sincerity. Who could be equal to him? When he faced death, he only laid out a plan for the country. It did not take several years to see his saying turn out to be true. His fame lasted for a long time. Bamboo strips (of the records) remain.

(2017Translation) 寧無不平之心乎

2017-07-19T11:51:29Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 영무불평지심호.jpg
|English = How would it not have a mind of resentment?
|Chinese = 寧無不平之心乎(Yŏng mu pulp’yŏng chi sim ho)
|Korean = 영무불평지심호
|Genre =
|Type =
|Author = ''Yi Su-gwang'' 李睟光 (芝峯類說, Vol. 15.)
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
昔黃相國喜。微時行役。憩于路上。見田父駕二牛耕者。問曰。二牛何者爲勝。田父不對。輟耕而至。附耳細語曰。此牛勝。公恠之曰。何以附耳相語。田父曰。雖畜物。其心與人同也。此勝則彼劣。使牛聞之。寧無不平之心乎。公大悟。遂不復言人長短云。
《芝峯類說.卷十五.性行部》

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
Formerly, when Minister Hwang Hui was unknown, he travelled and took a rest on the road. Seeing a farmer drive two oxen and plough [the field], he asked, "Between two oxen, which one would you say is better?"
The farmer did not answer. [But] He stopped ploughing and came to him. He put his mouth to his(Hwang's) ear and whispered, "This ox is better." His lordship thought it strange and said, "Why do you whisper to my ear?" The farmer said, "Though it is a livestock, its mind is the same as man's. If this is superior, then that would be inferior. If we let the ox hear it, how couldn't it have a feeling of grievance?"
His lordship was greatly awakened, and consequently it is told that he never again talked about others' strengths and shortcomings.

==='''Student 2 : Younès M'Ghari'''===
----
A long time ago, the prime minister Hwang Hui1 was serving a corvée duty when he was insignificant. He was resting on the road when he saw a farmer leading two oxen to plough. He asked: “Which of the two oxen would you consider the best?” The farmer did not answer. He stop ploughing and arrived [where Hwang Hui was]. He got close to [Hwang Hui's] ear and said very quietly: “This ox is better.” He found it curious and he asked: “Why did you get close to my ear and tell me [that]?” The farmer said: “Even though these are livestock, their heart is similar with the one of men. If this one is better, then that one is inferior. If you let the oxen hear it, would it not have a heart of resentment?” He was greatly enlightened. Thereupon, he did not speak again people's strong and weak [points].

1: Hwang Hui (黃喜), a politician of the Koryô and Chosôn Dynasties, who once served as prime minister (Korean: 相国, Sangguk) of the Chosôn

==='''Student 3 : Petra Sváková'''===
----
Long time ago, [there was] a prime minister Hwang Hǔi1. When he was serving a corvée he was insignificant, and he was resting on a road. He saw a farmer driving a cart with two oxen and ploughing [his] field, and asked him: "[Out of] the two oxen, which one would you consider [to be] better?" The farmer did not answer to it. He ceased ploughing and arrived [to Hwang Hǔi]. Getting close to [Hwang Hǔi's] ear, he said very quietly: "This ox is better." Hwang Hǔi found it strange and said: "Why did you get close to [my] ear and tell [me that]?" The farmer said: "Even though it is a (domesticated) animal, its mind is same as that of people. [If] this [one] is better then that [one] is worse. [If you] let the oxen hear [this], could it not have a mind of resentment?" Hwang Hǔi was greatly enlighted. Consequently, he did not speak of [other] people's strengths and weaknesses again.

1 Hwang Hǔi (1363 - 1452) was an official in Koryŏ and Chosŏn dynasty, between 1431 and 1449 he served as a prime minister.

==='''Student 4 : (Write your name)'''===
----
Long ago, when the prime minister Hwang Hŭi1 was of little account, [he] was traveling [and] was resting atop a road. Seeing an old farmer driving two cows to plow, [he] asked, "[Of these] two cows, which one [is] better?"

The farmer did not reply [but] stopped plowing and approached. Getting close to [Hwang Hŭi's] ear, [he] said in a thready voice, "That cow [is] better."

Hwang Hŭi, perplexed, asked, "Why [did you] get close to [my] ear to talk?"

The farmer said, "Though an animal raised [as livestock], its heart and humans' [heart[ are the same. [If] this [one's] better then that [one's] worse. [If] the cow were allowed to hear this, [how] could [it] not have a heart of disturbances?"

Subsequently Hwang Hŭi, greatly enlightened, did not again speak of [other] people's strengths and shortcomings.

1 Hwang Hŭi (1363–1452) was a prominent statesman in the last years of Koryŏ and the early years of Chosŏn.

==='''Student 5 : (Write your name)'''===
----

==='''Student 6 : (Write your name)'''===
----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
A long time ago when minister Hwanghee was insignificant and he went to serve, he was resting on a road. He sees a farmer driving a wagon pulled by two oxen and farming. So he asks him: “Concerning the question of your two oxen, which one is better?” The farmer didn’t answer, he stops farming and went to Hwanghee. He get close to his ear and said with a low voice: “This one is better”. Hwanghee thought it was weird so he said: “Why did you get close to my ear to say it to me?” So the farmer said: “It may be beasts but they share the same mind as humans, if I let them heart that which one is better and which one is weak, could it not have a mind of resentment?” Hwanghee realized it and for this moment he never talked again about strength and weakness people.

==='''Student 8 : Bryan Sauvadet'''===
----
昔黃相國喜。

Once, there was a minister who named Hwang-Hui.

微時行役。

At the time that his past was an insignificant position and he went on the road.

憩于路上。

He was resting on the road.

見田父駕二牛耕者。

He shows a farmer driving a cart driving by two-ox.

問曰。

He asks him:

二牛何者爲勝。

“Which one is better?”

田父不對。

The farmer didn’t answer.

輟耕而至。

He stopped and arrived where Hwang-hui was.

附耳細語曰。

He approached his ear and spoke really quiet.

此牛勝。

This one is better.

公恠之曰。

The Minister thought that was strange and said:

何以附耳相語。

Why did you put your mouth to my ear to talking?

田父曰。

The farmer said:

雖畜物。

“Even if it is life animals,

其心與人同也。

It shares the same mind as people.

此勝則彼劣。

If this one is better, so this one is wors,

使牛聞之。

If you let the ox hears it,

寧無不平之心乎。

How the ox could have a mind of resentment?”

公大悟。

The Minister was revealed,

遂不復言人長短云。

Consequently he did not speak about if the people are good or bad at this manner.

《芝峯類說.卷十五.性行部》

==='''Student 9 : (Write your name)'''===
----

==='''Student 10 : Jelena Gledić'''===
----
Long ago, Minister Hwang Hui was on tour while he was not known, and he was resting on a road. He saw a farmer plowing with a two-ox cart [and] asked [him]: “Which of the two oxen do you consider [to be] better?” The farmer did not reply. He stopped plowing and approached. Close to the ear, he said in a quiet voice: “That ox is better.” The Minister [thought] this was strange and said: “Why are you talking so close to my ear?” The farmer said: “Even though [it is] an animal, its heart is the same as in humans. [If] this one is better, then that one is worse. If the ox hears this, how can its heart not be unsettled?” The Minister became fully aware [of this fact] and consequently never again spoke of people’s strengths and shortcomings. “''Chibong yusŏl'', scroll 15, section on nature and behavior”

==='''Student 11 : (Write your name)'''===
----

==='''Student 12 : (Write your name)'''===
----

==='''Student 13 : (Write your name)'''===
----

==='''Student 14 : (Write your name)'''===
----

(2017Translation) 吮疽之仁

2017-07-19T08:26:50Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 연저지인.jpg
|English = Benevolence of sucking on abscess
|Chinese = 吮疽之仁(Shunju zhi ren)
|Korean = 연저지인
|Genre =
|Type =
|Author = 劉向 (''Shuiyuan'' 説苑)
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
吳起為魏將,攻中山,軍人有病疽者,吳子自吮其膿, 其母泣之,旁人曰:「將軍於而子如是,尚何為泣?」對曰:「吳子吮此子父之創, 而殺之於注水之戰,戰不旋踵而死。今又吮之,安知是子何戰而死,是以哭之矣!」《說苑.卷九》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
Wu Qi became a general of Wei and attacked Zhongshan. Among soldiers there was a man suffering from abscess. Master Wu himself sucked the pus. The soldier's mother stood [there] and wept. A bystander asked,
"The general treats your son like this, yet why are you weeping?" She replied, "Master Wu sucked the boil of this son's father [too], which killed him at the battle of the Zhu River. He fought without turning back<ref> [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 不旋踵: lit., "before you turn upon your heels" </ref> and died. Today again he sucked it, who knows at which battle this son would die? For this reason, I am wailing!"

==='''Student 2 : Younès M'Ghari'''===
----
Wu Qi1 had become the general of the State of Wei2. He was attacking Zhongshan3 and among the soldiers one was suffering of abscess. Wu himself sucked his pus. The soldier’s mother was sobbing about it. A person alongside asked: “The general treats your son like this; still what are you sobbing for?” She answered: “Wu had sucked on the wound of this son’s father, and that killed him at the battle of the Zhu waters4； he fought without even turning around and died. Now Wu is sucking it on again, how do I know this son will die and in what battle? I’m crying about it for this reason!”

1: Wu Qi (吳起, ?-381 BCE); a famous Chinese strategist and statesman during the period of the Warring States.

2: State of Wei (魏国, 445 BCE-225 CE); one of the seven Chinese Warring States.

3: Zhongshan (中山); one of the small states (414/381–296 BCE) located in the North during the Warring States.

4: 'Lake' or 'river' Zhu (注水).

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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Wu Qi was a general of Wei [and] attacked Zhongshan.1 Among the soldiers there was one sick with an abscess. Wu personally sucked [out] the pus [from] his abscess.

His mother wept [at] it [and] a nearby person asked, "The general to your son is like this, yet for what [reason] do you cry?"

Replying, [she] said: "Master Wu sucked [out] this son's father's [abscess] wound, and thus killed him at the battle of Zhu River, [in the] battle [he] had not [even] spun [on his] heel [when he] died. Today [Master Wu] again sucked [out an abscess], how [can I] know which battle this son [will fight] and die [in], this causes [me] to wail [at] it!"

1 A small Warring States period state on the North China plain.

==='''Student 5 : (Write your name)'''===
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==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Alexandre Le Marchand)'''===
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When Wuqi became the general of Wei he attacked Zhoungshan. One of his soldier was suffering from abscess and master Oh sucks on himself the pus. The soldier’s mother was crying, so a person on the side said: “the general treat your son like this, what are you crying for?” As a response she said: “Master Oh sucks pus on for the father of my son and then he died at the battle of Zhushui. He was fighting and he didn’t even turn his heels that and die. Now his sucking on my son again, how can I know at what battle he will die? This is why I’m crying about this.

==='''Student 8 : Bryan Sauvadet'''===
----
吳起為魏將,攻中山,軍人有病疽者,吳子自吮其膿, 其母泣之,旁人曰:

Wu Qi <ref>Wu Qi (吳起, ?-381 BCE); a Chinese general during the period of the Warring States.</ref> became a general of Wei<ref> State of Wei (445 BCE-225 CE); one of the Chinese Warring States.</ref>. On the attack of Zhong Shan, a soldier was suffering from abscess. Wu Qi sucked himself the abscess. The soldier mother cried at. So a person alongside said:

「將軍於而子如是,尚何為泣?」

“The general treats your son like this; still why are you crying for?”

對曰:「吳子吮此子父之創, 而殺之於注水之戰,戰不旋踵而死。

She answered: “Wu Qi sucks on the infection of my son’s father, and that kill them on the battle of the river Zhu. Before he even turns around he died.”

今又吮之,安知是子何戰而死,是以哭之矣!」

Now he sucking on him again, how can I know if my son will die and in what battle? I’m crying about it for this reason!”

《說苑.卷九》

==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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Wu Qi<ref>吳起 (440-381 BC), military leader and legalist politician who lived during the Warring States period.</ref> became the general of Wei<ref>魏, ancient Chinese state that existed during the Warring States period with its last known capital in present-day Kaifeng, Henan.</ref> and was attacking Zhongshan<ref>中山, ancient Chinese state that existed during the Warring States period with its last known capital in present-day Lingshou, Hebei.</ref>. Among the general’s men there was one who suffered from an abscess, and Master Wu himself sucked out the pus. At this, the man’s mother wept and those around asked: “The general is like this to your son, still you weep – what for?” To that she replied: “Master Wu sucked out the infection of my son’s father, and that killed him in battle at the waters of Zhu<ref>注, ancient Chinese town noted for its lakes in the “Records of the Historian”. It was located in an area that is present-day Henan province. </ref>. He battled without turning a heel and died. Now he is again sucking it out, how do I know in which battle my son will die, for that I wail!” “Garden of Talks, scroll nine”

==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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(2017Translation) 孟母三遷

2017-07-19T07:58:03Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 맹모삼천.jpg
|English = Mencius’ mother moves three times
|Chinese = 孟母三遷(Meng mu sanqian)
|Korean = 맹모삼천
|Genre =
|Type =
|Author = 劉向 (''Lienü zhuan'' 列女傳)
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
鄒孟軻母，號孟母。其舍近墓。孟子之少時，嬉遊爲墓間之事。孟母曰：「此非吾所以居處子。」乃去，舍市旁。其嬉遊爲賈人炫賣之事。孟母又曰：「此非吾所以處吾子也。」復徙居學宮之旁。其嬉遊乃設俎豆，揖讓進退。孟母曰：「可以處居子矣。」遂居。及孟子長，學六藝，卒成大儒之名。君子謂孟母善以漸化。《列女傳. 母儀》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----

The mother of Meng ke(Mencius) of Zou was called Mother Meng. Her house was near tombs. When Mencius was little, he enjoyed playing and doing the [funeral] work among the tombs. Mother Meng said, "This is not the place where I dwell and house my son," and immediately went to [reside in] a house next to the market. Mencius enjoyed playing as a merchant by displaying things to sell. Mother Meng [once] again said, "This is not the place where I house my son,” and again moved to dwell next to a school. He, then, enjoyed arranging the sacrificial vessels and bowing, yielding, advancing, and retiring. Mother Meng said, “[This is] Suitable for dwelling and housing my son,” and accordingly settled down there. When Mencius grew up, he learned the six classical arts<ref>[http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 六藝: the classical six arts (禮，樂，射，御，書，數 propriety, music, archery, riding, writing, arithmetic).</ref> and in the end achieved fame as a great scholar. The gentleman said, "Mother Meng was good at gradual edification."

==='''Student 2 : Younès M'Ghari'''===
----
The mother of Mengke1 of Zou2 was called 'Meng's mother'. Her house was near tombs. When Menzi3 was little, he liked to play out and act up the [funeral] matters among the tombs. Meng’s mother said: “This is not the place to make my son live at.” Therefore they left and dwelled next to a market. He liked to play out and act up the merchant advertizing. Meng’s mother said: “This is not the place to make my son live at.” They moved again to dwell next to a school. He then liked to play out, act up displaying the ritual vessels, bowing, yielding, advancing and retreating. Meng’s mother said: “Now I can make my son live [here].” Thus they lived there. Once Mengzi had grown older and learnt the Six Arts4, he finally became a great ritual scholar. The men of virtue say that Meng's mother was good at transformation by the [environment] changing.

1: Mengke (Chinese: 孟軻), the name of the Chinese philosopher Mencius (孟子, Mengzi)

2: Zou (鄒), a vassal state during the Zhou Dynasty (1046-256 BCE) in the southeast of contemporary Shandong Province

3: Mengzi (孟子), that is Mencius

4: The Six Arts (六藝) come from the ancient Chinese culture and were later integrated in the confucian vision of a perfect gentleman: the rites (禮), music (樂), archery (射), charioteering (御), calligraphy (書) and mathematics (數)

==='''Student 3 : Petra Sváková'''===
----
Mother of Mencius (Ch. Mengke) of the state of Zhou was called Meng's mother. Her house was near graves. When Mencius was little, he enjoyed playing [around] and doing [funeral] matters among the graves. Meng's mother said: "This is not the place [where I want to] make my son live at." Therefore they left and [went to] live next to a market. He enjoyed playing around and doing matters of the merchants [when] they were advertising their products. Meng's mother said again: "This is not the place [where I want to] make my son live at." Again, they moved to live next to a school. He enjoyed playing around [with] the ritual utensils, bowing, yielding, advancing and retiring. Meng's mother said: "Now, I can make my son live here." and accordingly [they] stayed [there]. When Mencius grew up, he learned the Six Arts1 and finally completed the name of the great scholar. The virtuous men said [that] Meng's mother was good at the gradual transformation.

1 The Six Arts (六藝) formed basis of education and it consisted of the arts of the Rites (體), the Music (樂), the Archery (射), the Charioteering (御), the Calligraphy (書) and the Mathematics (數).

==='''Student 4 : (Write your name)'''===
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In the state of Zou,1 Meng Ke's2 mother was called Meng's Mother. Her home was close to a graveyard. In Mengzi's youth, [he] happily played [by] acting [out] graveyards' undertakings.

Meng's Mother said, "This is not the place I live in to raise a son."

[They] then went to live near a market. [Mengzi] happily played [by] acting [out] markets' dealings.

Meng's Mother again said, "This is not the place I live in to raise my son."

Again [they] moved to live in the vicinity of a school. [Mengzi] happily played then at laying out ritual chopping blocks and ritual stemmed vessels, and bowing with hands clasped, raising hands with a tranquil heart, and advancing and retreating.

Meng's Mother said, "[Here I] can raise and live [with] a son."

[They] continued to live [there, and] when Mengzi grew up, [he] learned the Six Arts,3 [and] in the end [became] a great ritual scholar of reknown.

Gentlemen called [this] Meng's Mother using goodness to gradually transform.

1In present-day Shandong.

2 Given name of the philosopher Mengzi, also known as Mencius (4th century BCE).

3The Six Arts are derived from the skills that nobles of the ancient Zhou dynasty learned: ritual, music, archery, charioteering, writing, and arithmetic, but after the Han dynasty (206–220 CE), became mastering a set of texts that became canonical that includes the Book of Changes (易經), the Book of Poetry (詩經), Book of Documents (書經, also called 尚書), Book of Music [or Odes] (樂), the Spring and Autumn Annals (春秋), and various works on ritual (禮). From Stephen W. Durrant, The Cloudy Mirror: Tension and Conflict in the Writings of Sima Qian (New York: SUNY Press, 1995), 47-48.

==='''Student 5 : (Jae Yong Chang)'''===
----
Mother Meng ke from Zou state was called Mencius’s mother. Her house was near a cemetery. When Mencius was young, he liked to play out for the matters of grave. The mother Meng said, "This was not my place to live and raise my son."

So, she left [there] and moved near a market. He liked to play out for the matter of merchants’ advertisement. The mother Meng again said, "This was not my place to live and raise my son."

Again, she moved near a school. He liked to play out for the matter of arranging plates and bowls, moving forward and backward. The mother Meng said, “This was a place to live.”

Therefore, she settled there. When Mencius grew up, he learned the six arts and in the end, he became a well-known Confucian scholar. The gentleman said, "The mother Meng was good at gradual transformation."

==='''Student 6 : (Goeun Lee)'''===

鄒孟軻母，號孟母。

Mengke's mother, [a woman from] Zou state, was called Meng's mother.

其舍近墓。孟子之少時，嬉遊爲墓間之事。孟母曰：「此非吾所以居處子。」

Her house was near a cemetery. When Mencius was young, he would play a roll imitating the matters between tombs. Meng's mother said, "This is not my place to live and raise my son."

乃去，舍市旁。其嬉遊爲賈人炫賣之事。孟母又曰：「此非吾所以處吾子也。」

Thus they moved to a house near a market. Mencius would play a roll imitating merchants promoting their sales. Meng's mother again said, "This is not my place to raise my son."

復徙居學宮之旁。其嬉遊乃設俎豆，揖讓進退。孟母曰：「可以處居子矣。」遂居。

Again, they moved to a house near a school. Then Mencius played with ritual utensils, [imitating ritualistic gestures such as] bowing, conceding, moving forward and backward. Meng's mother said, "[Now I] can live and raise my son here."

及孟子長，學六藝 1)，卒成大儒之名。君子謂孟母善以漸化。

As Mencius grew up, he learned the six arts and finally gained fame as a great scholar. Noblemen say that Meng's mother steadily transformed [her son] with good.

《列女傳. 母儀》 <<'''''Lienü zhuan'''''>>

1) The classical six arts (禮，樂，射，御，書，數 propriety, music, archery, riding, writing, arithmetic).

----

==='''Student 7 : (Write your name)'''===
----

==='''Student 8 : Bryan Sauvadet'''===
----
鄒孟軻母，號孟母。

The Mother of Meng Ke (Mencius) came from the state of Zhou. She was designated by ‘the mother of Meng”.

其舍近墓。

Their house was situated near a tomb.

孟子之少時，嬉遊爲墓間之事。

When Mencius was young, he liked play out matters of funerals.

孟母曰：「此非吾所以居處子。」

The mother of Meng said: this is not a place where I make my son live.

乃去，舍市旁。

So they left to live next to the market.

其嬉遊爲賈人炫賣之事。

He liked to play out imitating merchant and advertiser.

孟母又曰：「此非吾所以處吾子也。」

The mother of Meng said: this is not the way like I make my son live.

復徙居學宮之旁。

So they moved to live next to a school building.

其嬉遊乃設俎豆，揖讓進退。

He likes to play out matters of rituals, acting make offerings.

孟母曰：「可以處居子矣。」

The mother of Meng said: I can make my son live here.

遂居。

According to me, they lived there.

及孟子長，學六藝<ref>六藝 : The Six Arts formed the basis of education in ancient Sinized cultures: Rites (禮) Music (樂) Archery (射) Charioteering (御) Calligraphy (書) Mathematics (數) Men who excelled in these six arts were thought to have reached the state of perfection, a perfect gentleman.</ref>，卒成大儒之名。

Meng grow up and he studied the six arts. And finally, he became an important name of the Ritualism school.

君子謂孟母善以漸化。

The gentlemen said that mother of Meng was gradually [immersing] her son in the proper ways.

==='''Student 9 : (Write your name)'''===
----

==='''Student 10 : Jelena Gledić'''===
----
The mother of Meng Ke<ref>孟軻, birth name of the famous Chinese Confucian philosopher Mencius.</ref> from [the state of] Zou, also called Meng’s mother<ref>孟母, Meng Mu, literally meaning “the mother of Meng”.</ref>, was residing near a gravesite. When Mencius was small, he liked to play out activities that are performed among the graves. Meng’s mother said: “This is not a place I make a son live.” So, they left and settled next to a market. He [then] liked to play out the boasting and peddling activities of merchants. Meng’s mother again said: “This is not a place for my son.” They again moved to live next to a school. He then liked to play arranging ritual artifacts and bowing when moving forward or backing away<ref>Behavior characteristic for educated people. </ref>. Meng’s mother said: “[This is] a place a son can live.” And so, they stayed. When Mencius grew up, he learned the six arts<ref>六藝, skills that were the basis of education in ancient China: rites, music, archery, chariot riding, calligraphy and mathematics.</ref> and eventually became a great name of Confucianism<ref>儒, sometimes translated as Ruism.</ref>. Gentlemen say that Meng’s mother was good at gradual transformation<ref>漸化, this concept embodies the Confucian idea that development consists of gradual progress and that it is significant that each step in development (in this case, of a person) is in line with the desired goal.</ref>.

==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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(2017Translation) 庖丁解牛

2017-07-18T11:06:12Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 장자포정해우1.JPG
|English = Cook Ding cuts cow
|Chinese = 庖丁解牛(Pao Ding jieniu)
|Korean = 포정해우
|Genre =
|Type =
|Author = ''Zhuangzi'' 莊子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:장자포정해우2.JPG|* 庖丁解牛 (포정해우, Cook Ding cuts cow)(2)
</gallery>

=='''Original Script'''==

{{둥근 모서리2
| =
庖丁為文惠君解牛，手之所觸，肩之所倚，足之所履，膝之所踦，砉然嚮然，奏刀騞然，莫不中音：合於《桑林》之舞，乃中《經首》之會。
文惠君曰：「嘻，善哉！技蓋至此乎？」
庖丁釋刀對曰：「臣之所好者，道也，進乎技矣。始臣之解牛之時，所見無非全牛者；三年之後，未嘗見全牛也。方今之時，臣以神遇而不以目視，官知止而神欲行。依乎天理，批大郤，導大窾，因其固然。技經肯綮之未嘗，而況大軱乎！
良庖歲更刀，割也；族庖月更刀，折也。今臣之刀十九年矣，所解數千牛矣，而刀刃若新發於硎。彼節者有閒，而刀刃者無厚，以無厚入有閒，恢恢乎其於遊刃必有餘地矣，是以十九年而刀刃若新發於硎。雖然，每至於族，吾見其難為，怵然為戒，視為止，行為遲；動刀甚微，謋然已解，如土委地。提刀而立，為之四顧，為之躊躇滿志，善刀而藏之。」
文惠君曰：「善哉！吾聞庖丁之言，得養生焉。」《莊子.養生主》

}}

=='''Translation'''==

==='''Student 7 : (Alexandre Le Marchand)'''===
庖丁為文惠君解牛，手之所觸，肩之所倚，足之所履，膝之所踦，砉然嚮然，奏刀騞然，莫不中音：合於《桑林》之舞，乃中《經首》之會。

----
Cook Ding cuts cows for the prince Wenhui. He stabs it with his hands, leaning against it with his shoulders, steps on it with his feet and contacts it by his knees. It produces sound while he faced it and cut continually with his knife. The sound not far from the center was like the dance of the mulberry forest and reaches the center.

==='''Student 8 : (Write your name)'''===
文惠君曰：「嘻，善哉！技蓋至此乎？」庖丁釋刀對曰：「臣之所好者，道也，進乎技矣。始臣之解牛之時，所見無非全牛者；三年之後，未嘗見全牛也。方今之時，臣以神遇而不以目視，官知止而神欲行。

----

==='''Student 9 : (Write your name)'''===
依乎天理，批大郤，導大窾，因其固然。技經肯綮之未嘗，而況大軱乎！良庖歲更刀，割也；族庖月更刀，折也。

----

==='''Student 10 : Jelena Gledić'''===
今臣之刀十九年矣，所解數千牛矣，而刀刃若新發於硎。彼節者有閒，而刀刃者無厚，以無厚入有閒，恢恢乎其於遊刃必有餘地矣，是以十九年而刀刃若新發於硎。

----
Today this knife of mine, after nineteen years, has all-in-all cut several thousands of cows, and the knife’s blade is like freshly off the whetstone. That which is attached has space [in between], and the knife’s blade has no thickness. [When that which] has no thickness enters [that which] has space, what vastness! To move the blade within it, there must be room. Therefore, [it has been] nineteen years and the knife’s blade is like freshly off the whetstone.

==='''Student 11 : (Write your name)'''===
雖然，每至於族，吾見其難為，怵然為戒，視為止，行為遲；動刀甚微，謋然已解，如土委地。提刀而立，為之四顧，為之躊躇滿志，善刀而藏之。」

----

==='''Student 12 : (Write your name)'''===
文惠君曰：「善哉！吾聞庖丁之言，得養生焉。」

----

(2017Translation) 彌妻啖草

2017-07-18T08:21:49Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 삼강행실도미처담초.JPG
|English = (To) Mi’s Wife chews grass
|Chinese = 彌妻啖草(Mi ch’ŏ tam ch’o)
|Korean = 미처담초
|Genre =
|Type =
|Author = 偰循 (''Samgang haengsil-to'' 三綱行實圖)
|Year = 1434
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
都彌妻. 美麗亦有節行. 盖婁王聞之. 語都彌曰. 婦人雖貞. 在幽昏處. 誘以巧言. 則動心矣. 都彌曰. 若臣妻. 雖死無貳. 王欲試之. 留都彌以事. 使一近臣. 假王衣服. 夜抵其家. 謂其婦曰. 我聞爾好. 與都彌博得之. 來日入爾爲宮人. 將亂之. 婦曰. 王無妄語. 吾敢不順. 請大王先入室. 吾更衣而進. 退飾一婢薦之. 王後知見欺. 怒甚. 誣都彌以罪.矐兩眸子. 置船泛河. 遂引其婦. 强欲淫之. 婦曰. 今良人已失. 獨身不能自持. 况爲王御. 豈敢相違. 今有所避. 請俟他日. 王信而許之. 婦便逃至江口. 不能渡. 呼天慟哭. 忽見舟至. 乘到泉城島. 遇其夫未死. 掘啖草根. 遂與同至高句麗. 終於羇旅.

: 【詩】敢雙矐眸放大河. 國君威柄奈如何.
:　　我儀我特眞天合. 縱備宮人矢靡他.
:　　詭言逃走出重闉. 泣涕漣洏傍水濱.
:　　天地神明皆佑助. 泉城島上見良人.

}}

=='''Translation'''==

==='''Student 13 : (Write your name)'''===
都彌妻. 美麗亦有節行. 盖婁王聞之. 語都彌曰. 婦人雖貞. 在幽昏處. 誘以巧言. 則動心矣.

----

==='''Student 1 : (Write your name)'''===
都彌曰. 若臣妻. 雖死無貳. 王欲試之. 留都彌以事. 使一近臣. 假王衣服. 夜抵其家.

----

==='''Student 2 : Younès M'Ghari'''===
謂其婦曰. 我聞爾好. 與都彌博得之. 來日入爾爲宮人. 將亂之.
----

He called the wife and said: “I heard you're fine. I gambled with To Mi and won. Tomorrow I will make you enter and become a palace concubine. I'll mess you up."

==='''Student 3 : (Write your name)'''===
婦曰. 王無妄語. 吾敢不順. 請大王先入室. 吾更衣而進. 退飾一婢薦之.

----

==='''Student 4 : (Write your name)'''===
王後知見欺. 怒甚. 誣都彌以罪.矐兩眸子. 置船泛河. 遂引其婦. 强欲淫之.

----

==='''Student 5 : (Write your name)'''===
婦曰. 今良人已失. 獨身不能自持. 况爲王御. 豈敢相違. 今有所避. 請俟他日. 王信而許之.

----

==='''Student 6 : (Write your name)'''===
婦便逃至江口. 不能渡. 呼天慟哭. 忽見舟至. 乘到泉城島. 遇其夫未死. 掘啖草根. 遂與同至高句麗. 終於羇旅.

----

==='''Student 7 : (Alexandre Le Marchand)'''===
敢矐雙眸放大河. 國君威柄奈如何. 我儀我特眞天合. 縱備宮人矢靡他.

----
Having both eyes plucked out and being released into a large stream, if the king wields the power, what can a man attempt.
My proper, my special, truly united by heaven, even though I am prepared to be a courtesan, by my oath I swear not to become different.

==='''Student 8 : Bryan Sauvadet '''===
詭言逃走出重闉. 泣涕漣洏傍水濱. 天地神明皆佑助. 泉城島上見良人.

The spiritual clairvoyance of heaven and earth are all bless and assistance.
On the top of the Ch'ônsông island a virtuous person is observable.
----

(2017Translation) 率居

2017-07-16T11:39:52Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 솔거.JPG
|English = Solgŏ
|Chinese = 率居(Solgŏ)
|Korean = 솔거
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
率居, 新羅人, 所出微, 故不記其族系, 生而善畫, 嘗於皇龍寺壁畫老松, 體幹鱗皴, 枝葉盤屈, 烏鳶燕雀, 往往望之飛入, 及到, 蹭蹬而落, 歲久色暗, 寺僧以丹靑補之, 烏雀不復至, 又慶州芬皇寺觀音菩薩晉州斷俗寺維麾像, 皆其筆蹟, 世傳爲神畫. 《三國史記.卷48》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
Solgŏ was a man of Silla kingdom. His family background was so insignificant that there was no record of his genealogy. From his birth he was good at drawing. Once on the wall of Hwangryong Temple(lit. Yellow Dragon Temple) he drew an old pine tree. Tree trunks had scaly, wrinkled barks and branches and leaves were crooked and twisted. Crows, hawks, swallows, and sparrows occasionally observed it and flew into [it]. [But when] lighting on, they slipped and fell [to the ground]. As the many years passed by, the color faded to dark gray. A monk at the temple painted it over with red and blue pigments. But the crows and sparrows never came back. And the Avalokiteśvara of Punhwang Temple in Kyŏngju and the Vimalakirti Image of Tansok Temple in Chinju are all traces of his brushes, which have been transmitted for generations as legendary paintings.

==='''Student 2 : Younès M'Ghari'''===
----
Solgô was someone from Silla. He was coming from a humble background, therefore noone had recorded his family lineage. He was born good at drawing. He had drawn old pine trees on the walls of the Hwangryong temple1; the trunks had scaly dabings, the branches and leaves were twisted. Crows, hawks, swallows and sparrows would frequently see them and fly in, but when reaching them they would slip and fall. As years passed, the colors became dark. The monks of the temple fix it up with new colors; the crows and sparrows never came again. The Bodhisattva Guanyin3 of the Punhwang Temple2 in Kyôngju and the picture of the Vimalakirti3 of the Tansok Templ4e in Chinju, all of these were also traces of his drawing and the generations transmitted that they were sacred paintings.

1: 皇龍寺 ('Temple of the Yellow Dragon'), ancient buddhist temple built during the 6th century in the Silla capital Kyôngju. It was destroyed in 1238 during the Mongol invasions

2: 芬皇寺 ('Temple of the Fragrant Yellow')

3: Buddhist entities

4: 斷俗寺 ('Temple of the Absolute Common')

==='''Student 3 : (Write your name)'''===
----

==='''Student 4 : (Write your name)'''===
----
Solgŏ [was a] a man of Silla. The place he was from was obscure, [and] for this reason [people] did not record his clan or geneaology.

[From] birth [it] pleased [him] to draw. Once [he] drew an old pine tree on the wall of Hwanglong Temple.

Its body and branches were dabbed with scales and wrinkles, its branches and leaves were coiled and crooked. Crows and kites, swallows and sparrows often saw [it from afar] and flew in, [and] suddenly arriving, scraped and smacked [against the wall and] fell.

Years passed [and the tree's] color dimmed, [so] a temple monk used pigments1 to patch it, and birds did not again reach [it]

The Boddhisatva Kwannŭm2 [painting] in Punhwang Temple in Gyŏngju and the Vimalakirti3 painting in Dansok Temple in Chinchu all also [bore] the mark of his brush, [and] the scholars of his generation took these to be legendary paintings.

1 The colors that make up the traditional colors collectively termed tanch'ŏng (丹靑).

2 A Buddhist deity (C: Guanyin; J: Kannon).

3 A Buddhist layman who is the main figure in the Vimalakirti Sutra, composed in the second century CE.

==='''Student 5 : (Write your name)'''===
----

==='''Student 6 : (Goeun Lee)'''===
率居, 新羅人, 所出微, 故不記其族系,

Solgeo, a man from Silla, [had] a humble background, so [there is] no record of his family lineage.

生而善畫, 嘗於皇龍寺壁畫老松,

[He was] born good at painting. Once he had drawn an old pine tree on the wall of Hwangnyongsa temple. 1)

體幹鱗皴, 枝葉盤屈, 烏鳶燕雀, 往往望之飛入,

[Its] trunk and branches [had] scales and wrinkles, branches and leaves [were] twisted and bent. [Birds like] crows, hawks, swallows and sparrows saw it from a distance, flew towards it.

及到, 蹭蹬而落, 歲久色暗, 寺僧以丹靑補之, 烏雀不復至,

Reaching [the wall], they ran into it and fell down. As times went by, [its] colors became pale. A monk of the temple fixed it with red and blue colors. [After then] crows and sparrows did not come again.

又慶州芬皇寺觀音菩薩晉州斷俗寺維麾像, 皆其筆蹟, 世傳爲神畫.

The image of Bodhisattva觀音菩薩 at Bunhwangsa temple 2) in Gyeongju, the image of Yuma維麾 at Dansoksa temple 3) in Jinju were painted by him. Throughout generations, [these] became egendary paintings.

《三國史記.卷48》 <<'''''Samguksagi''''' Gwon48>>

1) Hwangnyongsa temple was the most renowned Buddhist temple from Silla period. It was established in Gyeongju, the capital of Silla, in 569 A.D.(Jinheung 29) but was burnt down in 1238 A.D.(Gojong 25) during the Mongolian invasion.

2) Bunhwangsa temple was built in the north of the palace in Gyeongju in 634 A.D. (Seondeok 3). Wonhyo resided here and wrote many articles such as 《華嚴經疏》·《金光明經疏》. It was also damaged during the Mongolian and Japanese invations.

3) Dansoksa temple was built in Jirisan mountain. As for its establishment, there are two theories: 대내마 이순(李純) built it in 748 (Gyeongdeok 7); 신충(信忠) built it in 763 (Gyeongdeok 25).
----

==='''Student 7 : (Alexandre Le Marchand)'''===
----

Solgo, from Silla kingdom, was born in a village so tiny that no one recorded his family clan line. Since he was borne he was really good at painting. Once he painted old pine tree on the wall of Hwangyong temple. Trunks and branches were like chapped fish scales. Crow, raven, swallow and sparrow would fly into as soon as they saw it by when they arrive they would crash and fall. Many years pass and the colors turn dark so a monk tried to fix it up with blue color, but the birds never come again. At Kyongju the Punhwang temple of Bodhisattva Guanyin and the image of Vimalakirti at Tansok temple of Jinju all have traces of his brush. He was known through generation as a holy painter.

==='''Student 8 : Bryan Sauvadet'''===
----
Solgŏ was a person from Silla state. Nobody knew his background origins, and there were any records of his family linage. From birth, he was dexterous at painting. Once, He had painted old pin trees on the walls of the Hwangnyong-sa: the monastery of the dragon emperor. The major branches and trunks cracked the little branches and leaves twisted between each others. Crows, swallows, sparrows and various birds, often times, they flew and crashed into the walls. The time pasted, and the colors had darkened. So the monks fixed it with vermillion and blue pigments, and the crows and the other birds never returned into the walls of the monastery. Moreover, [through] the bodhisattva Avalokiteśvara on the Punhwang-sa: the monastery of imperial fragrance, in Kyŏngju; and the representation of the lay practitioner Vimalakīrti at the Tansok-sa: the monastery of the Samatā, in Chinju; everybody traced his brush. Generations after generations, people transmitted that he was a holy painter

==='''Student 9 : (Write your name)'''===
----

==='''Student 10 : Jelena Gledić'''===
----
Solgo was a person from Silla. He was of humble background, and so there are no records of his lineage. From birth, he was good at drawing. Once he drew an old pine on the wall of Hwangnyong Temple<ref>皇龍寺, a temple central for Buddhism during the Silla period. It no longer exists, but it is said that at the time of its constructions it was the tallest wooden structure in the world.</ref> – the trunk and branches were rough and barky, the shoots and leaves coiled and bent. Crows, hawks, swallows and sparrows would often see it and want to fly into it. When they arrived, they were hapless and they fell. Years passed and the colors grew dim. A monk from the temple used red and blue pigments to restore it, and the crows and sparrows did not return. In addition, the images of Avalokitesvara at Bunhwangsa in Gyeongju and of Vimalakirti at Dansoksa in Jinju<ref>Images of significant Buddhist figures.</ref> all [carry] traces of his brush. Generation after generation considers them as legendary paintings. "''Samguk Sagi'', scroll 48"

==='''Student 11 : (Write your name)'''===
----

==='''Student 12 : (Write your name)'''===
----

==='''Student 13 : (Write your name)'''===
----

==='''Student 14 : (Write your name)'''===
----

동몽선습 19 - 23

2017-07-16T11:16:35Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
朋友有信

19. 朋友는 同類之人이라 益者三友요 損者三友니 友直하며 友諒하며 友多聞이면 益矣요 友便辟하며 友善柔하며 友便佞이면 損矣리라

20. 友也者는 友其德也니 自天子로 至於庶人히 未有不須友以成者하니 其分이 若疎나 而其所關이 爲至親하니

21. 是故로 取友를 必端人하며 擇友를 必勝己니 要當責善以信하며 切切偲偲하여 忠告而善道之하다가 不可則止니라

22. 苟或交遊之際에 不以切磋琢磨로 爲相與하고 但以歡狎戱謔으로 爲相親이면 則安能久而不疎乎리오

23. 昔者에 晏子與人交하되 久而敬之하니 朋友之道가 當如是也니라 孔子曰不信乎朋友면 不獲乎上矣리라 信乎朋友有道하니 不順乎親이면 不信乎朋友矣라하시니라

}}

=='''Translation'''==

===Student 6 : (Goeun Lee)===

朋友는 同類之人이라 益者三友요 損者三友니

Colleagues and close friends are people in the same category. [There are] three types of friends who are advantageous and three types friends who are disadvantageous.

友直하며 友諒하며 友多聞이면 益矣요

'''Advantageous''' friends are straightforward, trustworthy and knowledgeable.

友'''便辟'''하며 友'''善柔'''하며 友便佞이면 損矣리라

'''Disadvantageous''' friends are '''flattery''', '''waving''' and crafty.

----

===Student 7 : (Alexandre Le Marchand)===
----
20) Being friends means get close with people of virtue. From the son of heaven to every common man there is no one who don’t need friend to be accomplish. Friends are divided like dense space but in this relation they get very close.

===Student 8 : Bryan Sauvadet ===
----
21. 是故로 '''取'''友를 '''必'''端人하며 擇友를 必勝己니 要當'''責善'''以信하며 '''切切偲偲'''하여 忠告而善道之하다가 不可則止니라

For this reaon, when you '''keep''' a friend, '''be careful to''' examine '''an honest''' person, choose a friend, who is better than you, '''harangue''' him with '''moraly''' and trust, '''to tell honestly'''. Faithfully admonish your friend''', lead''' him to goodness''', if''' it doesn’t operate, stop it [the friendship].

===Student 9 : HeeJin Lee===
----
22. [If] indeed[,] '''in some cases''' [in] the time of associating [with each other] [you do] not by means of [working on the relationship like] cutting[,] grinding[,] chiseling[,] [and] polishing [jade] become together with each other but by means of inappropriate banter [and] whimsical satirical banter become close to each other[,] then how can [it] last long and not [grow] distant [?]

===Student 10 : Jelena Gledić===
----
A long time ago, when Yanzi<ref>晏子, an accomplished philosopher and politician of the Spring and Autumn Period, and an '''elder''' contemporary of Confucius.</ref> associated with people for a long time he would [still] respect them. The way of friendship must be like this. Confucius said: “[If one is] not trusted by friends, [he will] not be selected by superiors. There is a way to be trusted by friends. [If you are] not obedient to your parents, [you will] not be trusted by friends.”

(2017Translation) 崔瑩

2017-07-16T08:31:39Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 용재총화 최영.jpg
|English = Ch’oe Yŏng
|Chinese = 崔瑩(Ch’oe Yŏng)
|Korean = 최영
|Genre =
|Type =
|Author = Sŏng Hyŏn 成俔
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
崔鐵城瑩少時。其父常戒之曰。見金如土[石]。瑩。常以四字書諸紳。終身服膺而勿失。雖秉國政。威行中外。而一毫不取於人家。纔足食而已。當時宰樞相邀迓。以棋局消日。爭設珍饌。以務豪侈。公獨邀客。過午不設饌。日暮糅黍稻炊飯。兼陳雜菜。諸客枵腸盡啖菜飯曰。鐵城之飯甚甘也。公笑曰。此亦用兵之謀也。《慵齋叢話.卷三》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
When Ch’oe Yŏng of Chŏlsŏng, was young, his father always admonished him, saying, "Regard gold as dirt or rocks." Yŏng always had the four characters[見金如土] written on the sashes and kept them in mind<ref>[http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] "服膺(lit. wear it on the chest)" is a lexicalized expression which means "to cherish something with admiration or respect."</ref> and did not forget [them] all his life. Although he assumed the reins of government and his authority was wielded in and out [of court], he did not exploit a bit from other people's houses. He was just content with food to eat. In those days ministers invited and received each other as guests to spend a day playing ''paduk''. <ref> [http://db.history.go.kr/item/level.do?setId=4&itemId=sg&synonym=off&chinessChar=on&position=0&levelId=sg_009_0020_0110] The record of ''paduk'' or ''go'' is found in the Samguk sagi: 又以國人善碁, Also the people of Silla was good at playing paduk. </ref> They competitively set sumptuous meals with which they pursued luxury and extravagance. Mr. Ch'oe alone invited guests and did not set the [lunch] table [even] after noon. At sunset, he mixed millet and rice and cooked meals with various greens he prepared. All the guests who had empty intestines<ref> "枵腸(empty intestines)" refers to the state of hunger.</ref> and ate up the vegetables and rice and said that [Ch'oe of] Chŏlsŏng's meal was astonishingly delicious. Mr. Ch'oe smiled and said, "This also is a strategy of maneuvering soldiers."

==='''Student 2 : Younès M'Ghari'''===
----
When Ch’oe Yông of Chôlsông was young, his father used to warn him and say: “Look at gold like dirt [stone].” Ch’oe Yông constantly had these 4 characters written on his sash. All his life, he wore it on the chest and did not lose it. Even though he was holding the administration of the State and his authority was ruling inside and outside, he did not even take a hair from other people’s houses, just enough to eat and that was it. At that time, high ranking officials were inviting each other [and] there by spending their days playing chess1, organizing competitively exquisit meals in which they worked on their luxury and extravagance. [Once] Mister Ch’oe invited guests and passed the noon without serving food. At dusk, he mixed millet and rice and cooked a meal, at the same time he served miscellaneous vegetables; all the guests’ stomachs were empty [so] they ate up all the vegetables and rice and said: “Ch’oe Yông’s meal is really delicious.” Mister Ch’oe said smiling: “This also is a stratagem to manoeuvre troups.”

1: People may only be playing go (Korean: 圍棋, paduk) at the time.

==='''Student 3 : Petra Sváková'''===
----
When Ch'oe Yŏng1 of Chŏlsŏng was young, his father always warned him saying:“Look at gold like it is dirt [rock]." Ch'oe Yŏng, he would always have written these four characters(見金如土) on [his] sash. The whole life he wore it on [his] chest and did not lose it. Although he held the state's administration and his power swayed inside and outside [the central government], he did not take even a hair from other people's houses, just [took] enough to eat and nothing more. At that time high-ranking officials2 invited and welcomed each other, spent days with playing ''paduk''3 and ''janggi''4, and were competitively serving delicate food by which they were striving for luxury and extravagance. [Once] mister Ch'oe invited guests by himself and [even] after noon he did not serve any food. At dusk, he mixed millet and rice and cooked a meal, and at the same time he laid out miscellaneous vegetables. All the guests were [so] hungry [that] they ate up [all the] vegetables and rice and said: "Mister Ch'oe Yŏng's food is very sweet5!" Mister Ch'oe was laughing and said: "This is also a strategy of employing troops."

1 Ch'oe Yŏng (1316–1318) was a general of Koryŏ period.[http://world.kbs.co.kr/english/archive/program/program_koreanstory.htm?no=23640]

2 first-grade and second-grade officials of the Secretariat-Chancellery and the Security Council[http://digerati.aks.ac.kr:94/Home/Search]

3 Korean 'go'

4 Korean chess

5 'very sweet' here means 'very delicious'

==='''Student 4 : (Write your name)'''===
----
When Ch'oe Yŏng of Chŏlsŏng1 was young, his father constantly exhorted him, saying, "View gold [the same] as earth." [Ch'oe] Yŏng always used these four characters to write on [his] sash. All his life he wore the cloths and did not lose them.

Even though he held [power in] state government, impressively running [state business] within and outside [the state], he did not take [even] one tiny hair from other people's houses, just [took] enough to eat and that was all.

During that time high-ranking ministers invited and welcomed each other to play board games in order to pass the time and vied to set out rare dishes in order to engage in luxury and extravagance.

Ch'oe Yŏng only invited guests. Noon passed by [but] he did not set out food. At dusk he mixed millet and rice to cook a meal and laid out random vegetables.

All the empty-bellied guests, eating their fill of the vegetables and grains, said, "The food of [Ch'oe Yŏng of] Chŏlsŏng is very sweet."

Ch'oe Yŏng, laughing, said, "This is also an employing troops strategy."

1 Ch'oe Yŏng (1316–1318) was a prominent general of the Koryŏ period who was sometimes called by the name of an area under his jurisdiction. For more information on Ch'oe Yŏng see the Encyclopedia of Korean Folk Culture, [http://folkency.nfm.go.kr/en/topic/GeneralChoeYeong/2912 "General Choe Yeong"].

==='''Student 5 : (Write your name)'''===
----

==='''Student 6 : (Goeun Lee)'''===
崔鐵城瑩少時。其父常戒之曰。見金如土[石]。

When Choe Yeong, the lord of Cheolseong, was young, his father would warn him saying, "Regard gold as dust[stone]".

瑩。常以四字書諸紳。終身服膺而勿失。

Young would write down those four letters on his girdle. All his life, he remembered them at his heart and did not forget.

雖秉國政。威行中外。而一毫不取於人家。纔足食而已。

Although he held a government position and his authority spread inside and outside [the capital], he would not take a hair from other’s house. Just enough food to eat, that was that.

當時宰樞相邀迓。以棋局消日。爭設珍饌。以務豪侈。

At that time, high ranking officials invited each other to spend time playing chess and go. They competitively served gourmet meal, putting efforts [to be] luxurious and extravagant.

公獨邀客。過午不設饌。日暮糅黍稻炊飯。兼陳雜菜。

Choe alone invited guest. Passing the noon, meal was not served. At sunset, mixed millet and rice were cooked for a meal. Along with it, various vegetables were served.

諸客枵腸盡啖菜飯曰。鐵城之飯甚甘也。公笑曰。此亦用兵之謀也。

All the guests with empty stomach devoured the vegetables and rice saying, “Cheolseong’s meal is so delicious.” Choe said smiling, “This is a strategy for using soldiers, too.”

《慵齋叢話.卷三》 <<'''''Yongjaechonghwa''''', Gwon 3>>

----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
During Ch’oe Yong of Cheol Seong young age, his father used to warn him by saying: “look at gold the way you look dust”. He constantly wears this phrase written in four characters on his belt so he can wear it all on his from the stomach to the chest and don’t forget it. Even when he ruled the country, and his authority spread inside and outside, he did not even take a hair from other people house. He was talented to eat only what he need. At this time high ranking official used to invite and receive each other for playing paduk. When they meet they prepare luxurious and extravagant food. But mister Ch’oe was the only one who invites guest and don’t serve food during the afternoon. He mixed millet and rice to cook rice and serve vegetable rice. The guest’s stomach was empty, so they eat all the vegetable and rice. They said: “The meal at Cheol Seong is delicious, so Ch’eo Yeong laugh and said: “this is also a strategy we use with soldiers”.

==='''Student 8 : Bryan Sauvadet'''===
----
崔鐵城瑩少時。

When he was young, Ch’oe Yŏng of Cholsong,

其父常戒之曰。

His father often warned him and said:

見金如土[石]。

“Look gold like earth”

瑩。

Ch’oe Yŏng,

常以四字書諸紳。

Always, read their four characters on his sash.

終身服膺而勿失。

On his life, he wore that on his chest and he didn’t lose it.

雖秉國政。

Even though, he held a position on the administration of the country.

威行中外。

He went majestically inside and outside the central government.

而一毫不取於人家。

He didn’t even take off one fine hair from the other peoples houses.

纔足食而已。

Just only in off, he ate.

當時宰樞相邀迓。

At that time, the high ranking persons received each other.

以棋局消日。

Spend days, they played paduk (the Korean version of Go)

爭設珍饌。

They served gourmet food.

以務豪侈。

By did this, they worked on this luxurious life.

公獨邀客。

Mister Choe welcomed guest.

過午不設饌。

On afternoon, he didn’t serve them food.

日暮糅黍稻炊飯。

He mixed rice and millet to cook meal,

兼陳雜菜。

And served them vegetables.

諸客枵腸盡啖菜飯曰。

All the guest finished vegetables and rice because they had empty stomach, and they said:

鐵城之飯甚甘也。

‘Mister Ch’oe’s cook is extremely delicious!’

公笑曰。

Ch’oe smiled and said:

此亦用兵之謀也。

‘It is also a strategy use by soldiers.’

《慵齋叢話.卷三》

==='''Student 9 : (Write your name)'''===
----

==='''Student 10 : Jelena Gledić'''===
----
When Ch’oe Yong of Cholsong was young, his father often cautioned him by saying: “View gold as dirt [rocks]”. He always had [these] four words written on his sash. All his life he kept them in mind and did not forget. Even though he grasped state administration, and his authority swayed in the central government and beyond, he did not take a single hair from people. He was content with being sustained and that is all. At that time, when those in power would meet and entertain, they would spend their days [playing] baduk<ref>Traditional board game, also known by the name Go. </ref> and compete in serving [the most] rare dishes. They thus indulged in luxury and extravagance. When the general himself invited guests, noon would pass and he would not serve food. In the evening he mixed millet and rice and cooked it as the staple food, and at the same time prepared some side-dishes. The guests, with empty stomachs, finished the simple meal and said: “Cholsong food is extremely satisfying.” The general laughed and said: “This is also [called] using military strategy.” “''Yongjae ch’onghwa'', scroll 3”

==='''Student 11 : (Write your name)'''===
----

==='''Student 12 : (Write your name)'''===
----

==='''Student 13 : (Write your name)'''===
----

==='''Student 14 : (Write your name)'''===
----

(2017Translation) 知魚樂

2017-07-16T06:31:38Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 지어락.JPG
|English = Knowing the joy of fish
|Chinese = 知魚樂(Zhi yu le)
|Korean = 지어락
|Genre =
|Type =
|Author = Zhuangzi 莊子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
莊子與惠子遊於濠梁之上。莊子曰：「儵魚出遊從容，是魚樂也。」惠子曰：「子非魚，安知魚之樂？」莊子曰：「子非我，安知我不知魚之樂？」惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。《莊子.秋水》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
Zhuangzi and '''Huizi {00 A note about who Huizi was?00}''' were strolling on the stone bridge over the Hao [River]. Zhuangzi said, 'minnows<ref>[http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_3n0303&titleId=C133] 儵 : 역주2. 피라미가 나와서 한가로이 놂. 儵는 피라미. '조'로 읽는다. 徐邈은 음을 條로 읽어야 한다고 풀이했다. 盧文弨는 “儵는 鯈(조)로 써야 한다. 注의 글자도 마찬가지이다. 이 책 안에서는 혼용하는 경우가 많다[儵當作鯈注同此書內多混用].”고 풀이했다.</ref> come out to swim relaxedly<ref>[http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_3n0303&titleId=C133] 從容 : 역주2. 從容에는 여러 가지 뜻이 있지만 여기서는 한가로이 노니는 모양. 成玄英은 “從容은 마음 놓고 노는 모양이다[從容放逸之貌也].”고 풀이했다.</ref>. That is the joy of fish.' Huizi said, 'You are not a fish; how do you know the joy of fish?' Zhuangzi said, 'You are not me. How do you know that I do not know the joy of fish?' Huizi said, '[Since] I am not you, it's true that I do not know you. [But] you certainly are not a fish. [Therefore,] It is absolutely true<ref> [http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_3n0303&titleId=C133] 全矣 : 역주5. 全矣는 틀림없다는 뜻. 方勇‧陸永品은 혜시가 자신의 주장이 완전하다는 뜻으로 말한 것이라고 풀이했다.</ref> that you do not know the joy of fish. Zhuangzi said, 'Let us please go back to the original question. What you asked was "How do I know the joy of fish?". You already knew that I knew it, but you asked me.<ref> [http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_3n0303&titleId=C133] 既已知吾知之 : 역주8. 이미 내가 그것(물고기의 즐거움)을 알고 있음을 알고서 나에게 물어온 것일세. 내가 물고기의 즐거움을 이미 알 수 있다고 인정한 것이라는 뜻. 곧 자네가 내가 아닌데도 내가 물고기의 즐거움을 아는지 모르는지를 자네가 알 수 있다고 말한 것과 다를 바 없다는 뜻. 실제 혜시의 언급이 이런 뜻은 아닌데 장자가 슬쩍 왜곡한 것이다.</ref> [Likewise] I knew it over the Hao [River].<ref> [http://db.cyberseodang.or.kr/front/sabuList/BookMain.do?mId=m01&bnCode=jti_3n0303&titleId=C133] 我知之濠上也 : 역주9. 나는 그것을 濠水 가에서 알았지. 장자가 혜시가 어떻게 알 수 있느냐[安知魚樂]고 물은 것을 일부러 “어디에서 알았느냐?”고 물은 것처럼 슬쩍 왜곡해서 “어디서 알긴 어디에서 알아? 濠水 가에서 알았지.” 하고 농담한 것이다. 郭沫若은 莊子가 惠施의 본의를 일부러 곡해해서 安을 何處의 뜻으로 쓰고 일부러 그 장소(濠上)를 말했다고 했는데 탁견이다.
</ref>

==='''Student 2 : Younès M'Ghari'''===
----
Zhuangzi and '''Huizi {00 Who is Huizi?00}'''were walking on the top of the Hao (Chinese: 濠)1 bridge. Zhuangzi said: “Fishes come out and swim very rapidly for leisure, that is the pleasure of fishes.” Huizi answered: “You are not a fish; how do you know the pleasure of fishes?” Zhuangzi said: “You are not me; how do you know that I do not know the pleasure of fishes?” Huizi answered: “I am not you, I apparently do not know you; [but] apparently you are not a fish, you cannot know the pleasure of fishes.” Zhuangzi said: “Let’s go back to the beginning. What you asked by “How do you know the fishes are happy?”, you already knew that I knew it but you asked [it to] me; I knew it above the Hao.”

1: name of a river '''{00 Where is it?00}'''.

==='''Student 3 : Petra Sváková'''===
----
Zhuangzi and '''Huizi1 {00 Who is Huizi? 00}''' were roaming on the top of the stone bridge over the Hao River. Zhuangzi said:＂The little fishes come out and swim around leisurely. Such is the joy of fish." Huizi said: “You are not a fish, [so] how do you know the joy of fish?" Zhuangzi said: "You are not me, [so] how do you know that I do not know the joy of fish? Huizi said: "I am not you, [so] indeed I do not know you. [But] clearly, you are not a fish, [therefore] your '''nescience {00 Nice! 00}'''of the joy of fish is completed." Zhuangzi said: "Please, [let's] go back to the beginning. You asked [me]: 'How do you know the joy of fish?' [However, you] already knew that I knew it and [still you] asked me. I knew it [on the bridge] over the Hao River."

1 Huizi (惠子, 370-310BC), also known as Huishi (惠施), was a Chinese philosopher during the Warring States period and a representative of the School of Names.

==='''Student 4 : (Write your name)'''===
----
Zhuangzi together with Huizi1 wandered to the top of the Hao River bridge.

Zhuangzi said, "The small fish come out to play at leisure, this is the fish's happiness."

Huizi said, "You're not the fish, how do you know the fish's happiness?"

Zhuangzi said, "You're not me, how do you know I don't know the fish's happiness?"

Huizi said, "I'm not you; evidently (I) don't know you. You're evidently not the fish; your not knowing the fish's happiness is total."

Zhuangzi said, "[Let's] go back to the origin, if you please. You said, 'How do you know the fish's happiness?' Already yourself knows I know it and asked me, [and] I knew it above the Hao River."

1 Hui Shi (惠施, 4th century BCE), was a Mohist philosopher and statesman from the state of Song (modern-day Henan) during the Warring States period. '''{00 Good! 00}'''

==='''Student 5 : (Jae Yong Chang)'''===
----
Zhuangzi and '''Huizi {00 Who is Huizi? 00}''' roamed about '''{^on^}'''a stone bridge over the Hao River.
Zhuangzi said, “A small fish comes out, swimming around leisurely. That is the enjoyment of fish.”
Huizi said, “You are not a fish. How did you know the enjoyment of fish?”
Zhuangzi said, “You are not me. How do you know that I do not know the enjoyment of the fish?”
Huizi said, “I am not you. Apparently I do not know you. [And] you certainly are not a fish. '''{^That you don't know the joy of fish is complete.^}'''”
Zhuangzi said, “Please let's '''{^go^}'''back to the beginning.”
You said, "How do you know fish is happy?”
You already knew that I knew it and then asked me, I already knew it on the stone bridge over the Hao River.

==='''Student 6 : (Goeun Lee)'''===

Zhuangzi together with Huizi 1) was roaming about on a stone bridge over a moat. Zhuangzi said, “[As I see] the small fish coming out and swimming leisurely, they must be happy.
Huizi said, “You are not fish. How do you know that fish is happy?”
Zhuangzi said, “You are not me. How do you know that I do not know the joy of fish?”
Huizi said, “I’m not you. Therefore, I don’t know you; you are apparently not fish, so you must not know the joy of fish.”
Zhuangzi said, “Let us go back to the beginning. You told me how I knew the joy of fish, [as if] you already knew my knowing of the fish, and questioned me. [Since you are not me, how do you know about my knowing or not knowing?] I realized this on the moat.

1) Hui Shi (惠施; Huì Shī; 370–310 BCE), or Huizi (惠子; Huìzǐ; "Master Hui"), was a Chinese philosopher during the Warring States period. He was a representative of the School of Names (Sophists or Dialecticians), and is famous for ten paradoxes about the relativity of time and space.
----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
Zhuangzi and Huizi were roaming above the stone bridge of Hao. Zhuanzi said: “When small fishes pull their head out of the water to play, this is the joy of fishes. Huizi said: “You are not a fish, how can you know the fish’s joy?” so Zhuangzi said: “you are not me, how can you know I don’t know the fish’s joy?” And Huizi said: “Since I am not you, by nature I don’t know what you know, and since you are not a fish you don’t not what is fish’s joy at all”. So Zhuangzi respond: “please let’s consider this from the beginning. You told me: “How can you know the joy of fish” that’s what you said, so you already knew what I knew and you asked me. I knew it since we were above the bridge of Hao.

==='''Student 8 : (Bryan Sauvadet)'''===
----
“Zhi yu le” 知魚樂 [Knowing the joy of fish], Zhuangzi

莊子與惠子遊於濠梁之上。

Zhuangzi and '''Huizi {00 Who is Huizi? 00}''' are roaming on the stone bridge over the Hao River.

莊子曰：「儵魚出遊從容，是魚樂也。」

Zhuangzi said: “a little fish come out and play at their ease that is the enjoyment of the fish.”

惠子曰：「子非魚，安知魚之樂？」

Huizi said: “You are not a fish, how do you now the fish’s enjoyment?”

莊子曰：「子非我，安知我不知魚之樂？」

Zhuangzi said: “You are not me, how do you know that I don’t know the enjoyment of the fish?”

惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」

Huizi said: “I don’t know you, but you, apparently, are not a fish, so '''you don’t know the complete enjoyment of the fish? {%%You not knowing the joy of fish is complete.%%}'''”

莊子曰：「請循其本。子曰『汝安知魚樂』云者，既已知吾知之而問我，我知之濠上也。」

Zhuangzi said: “Go back where '''are {%%[we]%%}''' started, you said ‘How do you know fish is happy?’ that mean that you really know that I know and ask me, and I know it over the Hao River.

==='''Student 9 : (Write your name)'''===
----

==='''Student 10 : Jelena Gledić'''===
----
Zhuangzi and Huizi<ref>惠子, also known as Hui Shi, a Chinese philosopher from the Warring States period, known as a representative of the School of Names, who were akin to sophists. </ref> were roaming along the bridge on the Hao<ref>Ancient name for a tributary of the Huaihe River in present-day Anhui province.</ref>. Zhuangzi said: “The sharpbelly<ref>Hemiculter leucisculus, a freshwater fish found in East Asia.</ref> comes out and roams freely and effortlessly, that is the joy of fish.” Huizi said: “You are not fish, whence do you know the fish’s joy?” Zhuangzi said: “You are not me, whence do you know I do not know the fish’s joy?” Huizi said: “I am not you, clearly I do not know [what] you [know]. You are clearly not fish, so it stands that you do not know the fish’s joy.” Zhuangzi said: “Let us please go back to the start. You said ‘Whence do you know the joy of fish’. You already knew that I know [the joy of fish], and you asked me [where from I know it], and [my answer is] I know it from being on the Hao<ref>Based on this story, he expression “on the Hao” (濠上) came to be used as a metaphor for enjoying oneself and having fun without much thinking. </ref>.” “Zhuangzi, Autumn Floods”

==='''Student 11 : (Write your name)'''===
----

==='''Student 12 : (Write your name)'''===
----

==='''Student 13 : (Write your name)'''===
----

==='''Student 14 : (Write your name)'''===
----

(2017Translation) 助長

2017-07-16T05:21:29Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 조장.JPG
|English = Helping corn grow
|Chinese = 助長(Zhuzhang)
|Korean = 조장
|Genre =
|Type =
|Author = Mencius 孟子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
無若宋人然：宋人有閔其苗之不長而揠之者，芒芒然歸。謂其人曰：『今日病矣，予助苗長矣。』其子趨而往視之，苗則槁矣。天下之不助苗長者寡矣。以為無益而舍之者，不耘苗者也；助之長者，揠苗者也。非徒無益，而又害之。《孟子.公孫丑上》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
Do not be like the man of Song. Among the people of the state of Song there was a man, who was concerned '''about his undergrown sprouts {%%that his sprouts are not growing%%}''', pulled them up. Totally clueless<ref> 芒芒: 無知之貌 ≪孟子集註≫ </ref>, he returned home, and said to his family, "Today I am worn out. I helped the sprouts '''to grow {%%grow%%}'''." His son hurried and went to see it. The sprouts '''were withered {%%withered%%}'''. Those in the world who do not help the sprouts '''to grow {%%grow%%}''' are few. Those who consider it '''[浩然之氣] {00Though this is in the context of ‘boundless and surging ''qi'' 浩然之氣, we may not assume that 之 in this sentence was intended to mean 浩然之氣 specifically. Mencius might have meant any endeavor of pursuing.00}''' useless and abandon it are like those who do not weed their sprouts. Those who help it[浩然之氣] to grow are like those who pull up the sprouts. Not only is it useless, but also it harms it[浩然之氣].

==='''Student 2 : Younès M'Ghari'''===
----
Do not be like the people of Song. There was someone among the people of Song who was concerned about his sprouts not growing and '''who used to pull on it {%%[thus] pulled them up%%}'''; he returned home '''tired out {%%without a clue%%}''', '''called his kins and told them {%%told his family/kins%%}''': “Today I’m exhausted. I helped my sprout '''to grow {%%grow%%}'''.” His son ran in a hurry to see that; '''it {%%the sprouts%%}''' had dried. Those who do not help sprouts grow in this world are few now. Those who consider that something is useless and give up are not those who weed sprouts; those who help it grow are those who pull out sprouts. It is not just useless, but also damaging it.

==='''Student 3 : Petra Sváková'''===
----
Do not be like the man from the state of Song. [Among] the people of the state of Song there was a man who was concerned about his sprouts not growing and he pulled them up. [Then] he hurried back home and said to his family: "I am tired today [because] I helped the sprouts grow." His son [heard that and] rushed to see them [but by then] the sprouts withered. In the world, those who do not help the sprouts grow are few now. Those who think that [they can] not help and abandon them, are those who do not grow the sprouts. [However] those who [try to] help them grow, are those who pull the sprouts up. Not only that it is useless but it also harms them [even more].

==='''Student 4 : (Write your name)'''===
----
Don't be '''a {%%like the%%}''' person of '''Song like so {%%Song%%}''':

There was a man of Song, worried about the not growing of his sprouts, pulled them up, and hurriedly returned home.

"Got tired today, I helped the sprouts grow," [he] told his family.

His son ran and went to see them, [but] already [the sprouts] had withered.

In the world the ones who do not help the sprouts grow '''are [become] few {%%are few now / have become few%%}.

Those that believe [something is] without advantage and leave it [alone] are not the ones who till sprouts; those that help them grow are the ones who pull them up. [It's] not just without advantage, but also harms them.

Edited:

Don't be like the person of Song:

There was a man of Song, worried about the not growing of his sprouts, pulled them up, and hurriedly returned home.

"Got tired today, I helped the sprouts grow," [he] told his family.

His son ran and went to see them, [but] already [the sprouts] had withered.

In the world the ones who do not help the sprouts grow have become few.

Those that believe [something is] without advantage and leave it [alone] are not the ones who till sprouts; those that help them grow are the ones who pull them up. [It's] not just without advantage, but also harms them.

==='''Student 5 : (Write your name)'''===
----
Let’s not be like a man in the state of Song.
There was a man of Song, who was grieved that his sprouts were no longer growing. He pulled them up. He came back home rapidly and told his family; "I was tired today. So I helped them to grow."
His son ran fast to look at them and went back. His son found that the sprouts withered.
There are few men who do not assist the sprout to grow in the world.
Thinking there is no benefit and let them leave alone. They are not the ones who cultivate them.
Helping them to grow is destroying them. Not only is there no benefit, but there is harm.

==='''Student 6 : (Goeun Lee)'''===

Do not be like this man of Song: There was a man in the state of Song who was worried about his sprouts not growing. For this, he pulled them up and hurriedly returned home. Then this man said, “I feel tired today because I helped the sprouts grow.”His son ran there, only to find that the sprouts had dried up. In the world, there are few people who does not help their sprouts grow. Not weeding [around] the sprouts may be useless. His helping the grain to grow was pulling it out. It is not only useless but also damaging.
----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
Do not be a person like people from Song state. Among people of Song State was a man who was concerned about his not growing corns so he pulled it out. He was busy and did it quickly, then he went back home and said to the people he was talking to: “Today was a hard day because I helped the corns growing”. His son runs to see what he means, the crows was rooted. Beneath the sky people who don’t help corn to grow are few. Do not research profit and letting it grow means do not uproot it, and helping it to grow means pulling it out. This is not only having no profit, but it’s also injuring it.

==='''Student 8 : Bryan Sauvadet'''===
----
無若宋人然。

Do not be like the '''people {%%man%%} from the state of Song.

宋人有閔其苗之不長而揠之者；

Among the people of Song there was a man who was worried about his sprouts not growing and he pulled them up.

芒芒然歸，謂其人曰：

And hurriedly he returned home, and said:

『今日病矣，予助苗長矣。』

"I am tired today because I helped the sprouts grow."

其子趨而往視之，苗則槁矣。

His son ran and went to see them, but the sprouts had already withered.

天下之不助苗長者寡矣。

In this world, those who do not help the sprouts grow are few now.

以為無益而舍之者，不耘苗者也。

Some who consider it without benefit, and let it alone - they are not the ones who till sprouts

助之長者，揠苗者也。非徒無益，而又害之。

Those who help them grow are those who pull out the sprouts. They do not just without benefit, but moreover harm it.

==='''Student 9 : HeeJin Lee'''===
----
Do not be like [this] person [of/from] Song: Among the Song people, there was one who [was] concerned that his sprouts were not growing and pulled them, [after which he] returned home. [He] said to his people [(his family)]: Today I am tired, I helped the sprouts grow. His son ran after and went to see them, [and] the sprouts were dried up now. Under Heaven, the ones/those who do not help sprouts grow are few '''{^now^}'''. Those who consider '''nothing to be gained {%%that there is nothing to be gained%%}}''' and throw them [(the sprouts)] '''{00 Does this 之 mean sprouts or 助長?00}''' away '''{^are not those who grow sprouts^}'''. '''[They] do not raise sprouts {00This part should be the predicate in the previous sentence.00}''', those who help them grow are those who pull out the sprouts. [They do] not just [do without[ benefit, but moreover harm it.

==='''Student 10 : Jelena Gledić'''===
----
Do not be like the men of Song. There was one among the men of Song who was concerned his sprouts were not growing so he pulled them out. Exhausted, he returned home and told his family: “Today was so tiring, I was helping the sprouts grow.” His son rushed to check on the sprouts, and surely, they had all withered. In this world, there are few people who do not help sprouts grow. Thinking there is no benefit and giving up is not weeding the sprouts. Helping sprouts grow is destroying them. Not only is there no benefit, but there is also harm. “Mencius, ''Gong Sun Chou Part I''”

==='''Student 11 : (Write your name)'''===
----

==='''Student 12 : (Write your name)'''===
----

==='''Student 13 : (Write your name)'''===
----

==='''Student 14 : (Write your name)'''===
----

(2017Translation) 諧謔

2017-07-16T03:09:10Z

Alexandre Le Marchand: /* Student 7 : (Alexandre Le Marchand) */

{{Primary Source Document3
|Image = 해학.JPG
|English = Witty stories
|Chinese = 諧謔(Witty stories)
|Korean = 해학
|Genre =
|Type =
|Author = Yi Su-gwang 李睟光
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:해학2.JPG|* 諧謔 (해학, Witty stories)(2)
</gallery>

=='''Original Script'''==

{{둥근 모서리2
| =
昔劉伯龍歷位九卿。貧窶尤甚。將營什一之方。有鬼在傍大笑。又貧人辨得隻瓮。夜宿瓮中。心計曰此瓮賣之。可辦二瓮。自二瓮化而爲四。其利無窮。遂喜而舞。不覺瓮破云。以此觀之。凡人貧富得失。皆有定分。不可以妄求者也。
-昔有一將官畏妻者。以爲天下之貞男。莫我若也。欲試諸人。乃植靑白兩旗於庭。令曰。貞男者赴靑旗。非貞男者赴白旗。於是軍中或左或右。有一卒獨中立不動。怪而問之。對曰。卒妻甞戒卒曰。男子眾會。則必談及女色。愼無往云。故不敢違耳。將官乃下庭。挽而上座曰。今日之事。爾爲將矣。

-有士人畜一妻一妾而摘白鬚者。妾拔白唯謹。而妻惡其欲媚於妾也。去其黑者。一朝白黑俱盡。儼一老婆。經歲不敢出焉。《芝峯類說.卷十六》

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
----
1

Formerly, Liu Bolong had served with the rank of nine excellencies<ref> 九卿: nine excellencies. See Ssu-ma, Ch’ien. 2008. ''The Grand Scribe’s Records''. Volume VIII. The Memoirs of Han China, Part 1. Edited by William H. Nienhauser, Jr.Bloomington and Indianapolis, IN: Indiana University Press, p. 71. </ref> [But] He was extremely poor. He planned to run a business which might bring him 10 percent of profit. There was a '''goblin {%%ghost%%}'''beside [him] laughed out loud.

There was another poor man who managed to get a single jar and slept in it. Calculating in his mind, he said, "If I sell this jar [at high price], I would be able to get two jars. Then two jars will be four.... The profits will be limitless." Finally, he jumped for joy and unexpectedly the jar was broken. Judging by this, generally, as for people's poverty and wealth or gains and losses, each has his own lot. '''Do not be a person who pursues something in vain {%%One cannot pursue them presumptuously%%}'''.

2.

Formerly, there was a general who feared his wife. He thought he was the most chaste man under heaven and no one was as chaste as himself. He wanted to test it among his men, and so planted a blue flag and a white one in the courtyard, and commanded, "[Those who consider themselves] chaste men, go to the blue flag. [Those who consider themselves] unchaste men, go to the white flag.
Upon this some of the soldiers went left and others right. [But] There was a solider '''alone standing {%%standing alone%%}'''in the middle without moving. Thinking it strange, he asked him [why].
He replied, "Your servant's wife once warned me and said, 'When men '''meet {%%gather%%}''' in crowd together, then their conversation certainly is bound to '''be about {%%reach%%}''' '''female sexuality {%%lust after women%%}'''.' Be careful not to go there.' So I simply didn't dare to disobey her." The general at once came down to the yard and pulled him '''{^up^}'''and gave him a high seat.“ As for today's matter, you '''should be {%%are%%}''' the general [instead of me.]"

3.

There was a gentleman who kept a wife and a concubine and had them pluck his gray beards. His concubine plucked gray beards very carefully, but his wife hated his desire to look good to the concubine. So she removed black '''beards [instead] {%%ones%%}'''. '''One morning {00 or "overnight" 00}''' (Before he knew) both white and black hairs all fell out, and he apparently looked '''{^like^}''' an old woman. Until one year passed, he did not dare to come out of house.

===Student 2 : Younès M'Ghari===
----
* Once upon a time, Liu Bolong had served in posts in nine ministers1. He was extremely poor and deprived. He was about to engage a business bringing him one tenth profit. There was a ghost at his side laughing heartily. /// Another poor man had obtained a jar from nowhere. At night, he slept in that jar. He was calculating in his heart2 and said: “If I sell this jar I can get two jars. From two jars it will change to four. That profit was endless." After that, the man was happy and danced. '''He did not know {%Before he knew it%%}''' his jar was broken. /// Viewing it with this, for ordinary people, '''{^whether^}'''you are poor or rich, you gain or you lose '''{^each has their own designated share^}'''; it is [actually] not something you can rashly pursue.

1: In other words "all the highest positions in the government".

2: "In his mind".

* Once upon a time, there was a general who was afraid of his wife. He thought that he was a chaste man under heaven and that no one was '''like {00 or as good as00}''' him. He wanted to test '''{^it with^}''' everyone so he planted two blue and white flags in the courtyard and ordered “May the chaste men go to the blue flag and the non chaste men go to the white flag." Upon this, among the troop, some '''were on the leftside {%%went to the left%%}''', some '''were on the rightside {%%went to the right%%}'''. There was only one soldier alone in the middle standing and not moving. It was strange and [the general] asked him. The man replied: “My wife once warned me and said: “When men '''meet {%%gather%%}''' together in crowd, they are bound to talk about women. [So] Be careful not to go there.” Therefore I dare not disobey.” The general then came down to the courtyard dragged him, made him sit up on and said: “Today’s event: you become the general.”

* There was a gentleman who was taking care of a wife and a concubine1 and '''who was being plucked {%%had them pluck%%}''' his white beard. The concubine was taking off the white ones, only carefully. But the wife hated him wanting to '''be flattered by {%%look good to%%}''' the concubine. She removed the black ones. Therefore, shortly after, the black and white ones were all gone. '''{^Overnight^}''' He was like an old woman. Over a year, he would not dare going out of the house.

1: That is, "living with them in the same house".

===Student 3 : Petra Sváková===
----
* Once upon a time, there was [a man called] Liu Bolong who had served in nine1 different '''{^ministerial^}''' posts. He was extremely poor and deprived. He was about to run a business [which he would get] one tenth of profit [of]. There was a ghost beside him [who was] loudly laughing '''[while saying:] {00 That was the end of the first story. 又 starts a new story00}''' "There was also a poor man who suddenly obtained a large jar. At night he [used to] sleep inside it. The man was calculating in his mind and said: 'I can sell this jar and get two [instead of one]. [And] from two jars it will naturally become four jars. The profit '''[means] no poverty.' {00 無窮 here means "endless"00}''' Finally, he was happy and danced. Without knowing [that] the jar was broken. Viewing it with this, ordinary people, '''{^Whether^}''' [they can be] poor or rich, [they can] gain or lost. Everything is decided to be divided '''{%%everything has its own predetermined share%%]'''. This is not something you can recklessly demand.

Corrected text:
* Once upon a time, there was [a man called] Liu Bolong who had served in nine1 different ministerial posts. He was extremely poor and deprived. He was about to run a business [which he would get] one tenth of profit [of]. There was a ghost beside him [who was] loudly laughing. He said: "There was also a poor man who suddenly obtained a large jar. At night he [used to] sleep inside it. The man was calculating in his mind and said: 'I can sell this jar and get two [instead of one]. [And] from two jars it will naturally become four jars. The profit would be endless. Finally, he was happy and danced. Without knowing [that] the jar was broken. Viewing it with this, ordinary people, Whether [they can be] poor or rich, [they can] gain or lost. Everything has its own predetermined share. This is not something you can recklessly demand.

* Once, there was a general who feared his wife. He considered himself as the virtuous man of the Heaven and Earth, and thought: "[There is] no one like me." He wanted to '''test {%%test/verify it with%%}''' other people. So he planted blue and white (two) flags in the courtyard, and ordered: "Those who [think that] are the virtuous men, go towards the blue flag. Those who [think that] are not virtuous men, go towards the white flag." Hence among soldiers [there were] some [who went] to the left and some [who went] to the right. [However] there was only one soldier who stood in the middle and did not move. [The general] thought it was strange and asked him [the reason why he did not move]. The soldier responded: "My wife once warned me [while] saying: '[When] men meet and group together, then [their] chatting must lead to women. [Therefore] be careful not to go there.' [For this] reason I dare not to go against it(her will)." After that, the general came down to the courtyard. He dragged him(the soldier) and made him sit above [while] saying:“As the matter of today, you become the general." '''{00 You can remove some of those in [ ], obvious parts.00}'''

Corrected text:
* Once, there was a general who feared his wife. He considered himself as the virtuous man of the Heaven and Earth, and thought: "[There is] no one like me." He wanted to verify it with other people. So he planted blue and white (two) flags in the courtyard, and ordered: "Those who [think that] are the virtuous men, go towards the blue flag. Those who [think that] are not virtuous men, go towards the white flag." Hence among soldiers [there were] some who went to the left and some who went to the right. [However] there was only one soldier who stood in the middle and did not move. The general thought it was strange and asked him [the reason why he did not move]. The soldier responded: "My wife once warned me saying: '[When] men meet and group together, then [their] chatting must lead to women. [Therefore] be careful not to go there.' [For this] reason I dare not to go against it(her will)." After that, the general came down to the courtyard. He dragged him(the soldier) and made him sit above saying:“As the matter of today, you become the general."

* There was a scholar who kept a wife and a concubine and [had them] pull out white [hair from his] mustache. The concubine pulled out only the white hair carefully but the wife hated him for wanting to look handsome for the concubine and removed his black hair. Overnight the white and the black hair were all gone. '''{^Overnight^}''' He looked like an old woman. Over the year, he did not dare to come out [of his house].

Corrected text:
* There was a scholar who kept a wife and a concubine and [had them] pull out white [hair from his] mustache. The concubine pulled out only the white hair carefully but the wife hated him for wanting to look handsome for the concubine and removed his black hair. Overnight the white and the black hair were all gone. Overnight he looked like an old woman. Over the year, he did not dare to come out [of his house].

1 the word 'nine' in this text means 'various'

===Student 4 : (Write your name)===
----
Once upon a time, Liu Bolong1 served nine ministerial posts [but was] extremely poor. He was going to engage in a business [with a] one-tenths margin. A ghost by [his] side gave a big laugh.

[There was] another poor man [who] managed to get a jar. [At] night [he] lodged inside the jar. Reckoning [his] inner thoughts2, [he] said: "This jar, [I'll] sell it. [Then I] can manage to get two jars. From two jars [that] transforms and becomes four. '''This profit [means] no poverty {00 無窮 here means "endless"00}'''."

Following that [he] was gladdened and therefore danced. [He] did not realize [that he had] smashed the jar.

Seeing it in this [way], ordinarily '''{^whether^}''' people '''gain and lose poverty and wealth . All is apportioned {%%are rich or poor, and gain or lose, is all apportioned%%}'''. [It's] not something one can foolishly desire [for].

1 劉白龍 – A personage found in Tang dynasty poet Sun Yuanyan (孫元晏)'s poem [http://ctext.org/text.pl?node=256394&if=gb&en=on 《宋•劉白龍》] (The State of Song: Liu Bolong), which relates the story of his poverty and the ghost's response to it (in Volume 767 of the Qing dynasty collection 全唐詩 [The Complete Tang Poems]) '''{00Good!00}'''.

2 心 [K: sim; C: xin], encompassing the physical heart, emotions, and thoughts (see The Stanford Encyclopedia of Philosophy, [https://plato.stanford.edu/entries/chinese-epistemology/#HeaMinThiEve "1.1. The Heart-Mind and the Things-Events"] for an introduction and
Language Log, [http://languagelog.ldc.upenn.edu/nll/?p=14807 "Heart-mind"] for a discussion of some approaches to translating 心).

Once there was a constable who feared his wife [and] took [himself] to be [the most] virtuous man of the world, [thinking,] "There is none like me." [He] wished to test '''{^it with^}''' everyone. [He] then planted a blue1 and a white flag in [his] courtyard, and giving an order, said: "Those '''who have no virtue {%%are not virtuous men%%}''', go toward the white flag. Those '''who have virtue {%%who are virtuous men%%}''', go toward the blue flag."

To this, among the soldiers some [went] right and some [went] left. There was a lone soldier in the middle who stood [in place] and did not move. [The constable,] perplexed, asked him why.

[He] replied, saying, "My wife once warned me, saying, '[When] men gather and meet, then [they] have to talk about women and sex. Take care [that there is] no going.' [This is] why [I] dare not disobey and that is all."

The constable then came down [into] the courtyard. Leading him and sitting [him in the] high seat, he said: "[For] today's event, you be the constable."

There was a scholar who kept a wife and a concubine and [had them] pluck white [hairs from his] beard. The concubine would carefully pull out the white hairs and the wife hated his wishing to look well-groomed for the concubine. [She] removed his black hairs. In a single morning [both] white and black hairs were completely gone. [He] looked like an old woman. For over a year [he] did not dare go out from it [i.e. his home].

===Student 5 : (Jae Yong Chang)===
----
Once upon a time, Liu Bolong had served in nine different positions. He was extremely poor. And he planned to manage a business which might have ten percent margin of profit. There was a ghost who was loudly laughing at nearby him.
There was also another poor man who suddenly got a jar. He slept in the jar at night.
He said in mind. “if the jar was sold, I could get two jars. Then, these two jars naturally became four. That profit would be endless.” Consequently, he was happy and danced. But without knowing it, the jar was broken. Seen it with this, ordinary people’s poverty and wealth and gains and losses, in general, would be mostly shared. It is not possible to make ridiculous request.

Once upon a time, there was a military general who was afraid of his wife. He thought he was a chaste man in the world; no one was as virtuous as me. He wanted to verify it with other people. He fixed blue and white flags in the courtyard. He ordered; "if you consider yourself as the virtuous men, go towards the blue flag. If you consider yourself as not virtuous men, go towards the white flag." Among soldiers, some went to the left and some went to the right. [But] there was only soldier who was standing in the middle without moving. Thinking strangely the general asked him. The soldier answered, “My wife has once warned me saying that when men bound together, then [their] chatting must lead to women. Be carefully not to go there.” Therefore, I did not dare to disobey it. The general came down to the courtyard. He dragged him and made him sit in a highest seat. And said, “As the matter of today, you are the general.”

There was a scholar who kept a wife and a concubine and let them pluck his white beard. The concubine plucked the white one carefully. The wife hated his husband, wanting to be look handsome to the concubine. She removed his black one. Overnight, both white ones and black ones were gone. He was like an old woman. During a year, he did not dare to go out his house.

----

===Student 6 : (Goeun Lee)===

1. 昔劉伯龍歷位九卿。貧窶尤甚。將營什一之方。有鬼在傍大笑。

In the past, Liu Bolong had served nine ministerial posts. He was extremely poor. He would soon run business [to make] a portion out of tenth. [Then] there was a ghost on his side laughing [at him] loud.

2. 又貧人辨得隻瓮。夜宿瓮中。心計曰此瓮賣之。可辦二瓮。自二瓮化而爲四。其利無窮。遂喜而舞。不覺瓮破云。以此觀之。凡人貧富得失。皆有定分。不可以妄求者也。

[There was] another poor man who got a large jar out of nowhere. At night, he slept in the jar. In mind, he calculated and said [to himself], “If I sell this jar, I can get two jars. Then those two jars can make four jars. The benefit [will be] endless." [He was] so happy that he danced [in the jar]. [He] did not even realized that the jar broke. Seeing this, ordinary people’s poverty and rich, gain and loss, all are arranged and divided. [It is] not possible to vainly seek after them.

3. 昔有一將官畏妻者。以爲天下之貞男。莫我若也。欲試諸人。乃植靑白兩旗於庭。令曰。貞男者赴靑旗。非貞男者赴白旗。於是軍中或左或右。有一卒獨中立不動。怪而問之。對曰。卒妻甞戒卒曰。男子眾會。則必談及女色。愼無往云。故不敢違耳。將官乃下庭。挽而上座曰。今日之事。爾爲將矣。

In the past, there was a general who feared his wife. He thought he was the most chaste man in the world and there was no one like him. He wanted to test [his opinion] to other people. For this, he put both blue and white flags in the courtyard. He commanded, “Chaste men, move to the blue flag. Unchaste men, move to the white flag.” With this, among the soldiers, some went to left and some to the right. There was one soldier who alone stayed in the middle without moving. [The general] regarded him odd and questioned him. In reply, he said, “My wife once warned me saying '[when] men gather around, they must talk about women. Refrain from them and do not go there.' Because of this, I did not dare to go against [my wife]." The commander immediately came down to the courtyard and took him to his seat above saying, "[For] today's matter, you become the general."

4. 有士人畜一妻一妾而摘白鬚者。妾拔白唯謹。而妻惡其欲媚於妾也。去其黑者。一朝白黑俱盡。儼一老婆。經歲不敢出焉。

There was a gentleman who had a wife and a concubine to pull out his white beard. The concubine carefully pulled out white ones only. Then his wife hated him shining himself up to his concubine. [So the wife] removed his black beard. Overnight, white and black [beard] altogether disappeared. Indeed, [he looked like] an old lady. After a whole year, he did not dare to come out [of his house].

《芝峯類說.卷十六》 <<'''''Jibongyuseol''''' Gwon 16>>
----

===Student 7 : (Alexandre Le Marchand)===
----
A long time ago someone called Liu Bolond had served in the nine ministerial posts. He was considerably poor but he was about to start a business and gain ten percent of profit. There was a ghost near to him who laughs at out loud. There was a other poor man living in a jar, one night during he was sleeping in it he said to himself: “I will sell this jar so I can buy two jar, and from two jar it will change and become four jar. The profit will never reach its end”. In this process in was happy and dance but he didn’t realize the jar was broken. Keep it in mind and consider this. Everyone, no matter if they are rich or poor lose something. Everybody share this condition and it is not something you can pursue in vain.

A long time ago, a general was afraid of his own wife and because he used to consider himself as the virtuous man living under the sky. A day he said “there is no man like me” so he wanted to test other. Immediately after thinking this, he went to the court yard and plant two flags into the ground: a bleu and a white. He said as order: “Those who consider themselves as virtues man go to the black flag and those who don’t go to the white one.” Among his men some went on the left and other on the right, but only one solder stood alone in the middle of the yard perfectly immobile. The general though it was strange and ask him why he didn’t move. So the soldier responded: “My wife once warned me about men gathering each others in crowd, each time they do it they talk about women promiscuity, so she told me to be careful to not going there. This is the reason I would not dare go against her will and go there.” The general get down on the court yard grabbed the soldier and make him sit on the higher sit. He told him: Due to this event, until this day, you became the general".

A scholar who has a wife and a concubine plucked his white hair. So his concubine plucked white hair very carefully, but his wife hated that he wanted to have black hair in order to please his concubine so she pull off the black hairs. A few time before the morning white hairs as black hairs has totally disappear and he was bolt so he looked like an old woman. During a year he didn’t dare go out of his house.

===Student 8 : Bryan Sauvadet ===
----

1-

昔劉伯龍歷位九卿。

Once upon a time, Liu Bolong had served at nine '''ministers {%%ministerial positions%%}'''.

貧窶尤甚。

He was very poor and devastated.

將營什一之方。

And he '''would to {%%was about to%%}''' manage a business which might bring him ten percent '''{^margin^}'''of profit.

有鬼在傍大笑。

There is a phantom '''in his room {%%by his side%%}'''and he laughed a lot.

又貧人辨得隻瓮。

There was also a poor man who suddenly got a large jar.

夜宿瓮中。

'''In {%%At%%}''' night, he slept in the jar.

心計曰此瓮賣之。

In his mind he’s said: “I can sell this jar”.

可辦二瓮。

I would be able to get two jars.

自二瓮化而爲四。

Then, from two jars they became four.

其利無窮。

That profit will be endless.

遂喜而舞。

Finally, joyfully he danced,

不覺瓮破云。

and '''unexpectedly {%%before he knew it%%}''' the jar was broken.

以此觀之。

Nobody knew that the jar was broken. '''{00 Missing translation..00}'''

凡人貧富得失。

Judging by this, generally, as for people's poverty and wealth or gains and losses,

皆有定分。

each has his own lot.

不可以妄求者也。

There is nothing that you cannot perceive in vain. '''{%%One cannot pursue it presumptuously.%%}'''

2 -

昔有一將官畏妻者。

Once, there was a General who was afraid by his wife.

以爲天下之貞男。

He thought that: “In all virtuous man in the world…

莫我若也。

… No one is '''like {00or "as virtuous as"00}''' me.”

欲試諸人。

He wanted to test '''{^it among^}''' all the people.

乃植靑白兩旗於庭。

He planted two flags blue and white in the courtyard.

令曰。

He ordered

貞男者赴靑旗。

virtuous men to go to the blue flag.

非貞男者赴白旗。

And the ones who are not virtuous '''{^men^}''' to go to the white flag.

於是軍中或左或右。

Among the troop, soldiers '''go on {%%went to%%}''' the left or '''in {%%to%%}''' the right.

有一卒獨中立不動。

There was only one soldier '''stand {%standing%%}''' in the middle without moving,

怪而問之。

The commander '''{^was curious and^}''' asked him.

對曰。

And he replied:

卒妻甞戒卒曰。

“My wife '''worn {%%warned%%}''' me and said

男子眾會。

‘When Men '''around {%%gather%%}''' together

則必談及女色。

They '''{^are^}''' bound to talk about '''their stories with women {%%women and lust%%}'''

愼無往云。

Be careful not to go there’

故不敢違耳。

So I don’t '''brave the mention of my wife {%%dare to go against it, that's all%%}'''”.

將官乃下庭。

The commandant goes down the court yard.

挽而上座曰。

He pulls him up to the higher seat and said:

今日之事。

For today’s event,

爾爲將矣。

You have become the general.

3-

有士人畜一妻一妾而摘白鬚者。

There '''is {%%was%%}''' a gentleman who '''keeps {%%kept%%}''' a wife and a concubine, and had them pluck his white beard.

妾拔白唯謹。

The concubine plucked the white beard very carefully.

而妻惡其欲媚於妾也。

The wife hated him '''to {%%wanting to%%} look handsome to the concubine.

去其黑者。

She removed the black beard.

一朝白黑俱盡。

Overnight, the white ones and the black ones are all gone.

儼一老婆。

He was like an old '''bold man {%%bald old woman%%}'''.

經歲不敢出焉。

Over a year he '''don’t {%%didn't dare to%%}''' go out the house.

《芝峯類說.卷十六》

===Student 9 : (Write your name)===
----

===Student 10 : (Write your name)===
----

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----

===Student 13 : (Write your name)===
----

===Student 14 : (Write your name)===
----

(2017Translation) 塞翁失馬

2017-07-14T11:04:14Z

Alexandre Le Marchand: /* Student 7 : (Alexandre Le Marchand) */

{{Primary Source Document3
|Image =
|English = Old man in border town loses a horse
|Chinese = 塞翁失馬(Saiweng shima)
|Korean = 새옹실마
|Genre =
|Type =
|Author = Huainanzi 淮南子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
近塞上之人有善術者，馬無故亡而入胡。人皆吊之。其父曰：「此何遽不為福乎？」居數月，其馬將胡駿馬而歸。人皆賀之。其父曰：「此何遽不能為禍乎？」家富良馬，其子好騎，墮而折其髀。人皆吊之。其父曰：「此何遽不為福乎？」居一年，胡人大入塞，丁壯者引弦而戰，近塞之人，死者十九，此獨以跛之故，父子相保。故福之為禍，禍之為福，化不可極，深不可測也。

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
Among the people [living] near the border land, there was a man who was good at prognostication. A horse without any reason ran away and entered the land of northern tribes.<ref> [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 胡: Northern tribes, including Tartars, Mongols, Turkics.</ref>
People all consoled him. The father said, "Why could this not become a blessing?"
After several months, his horse leading fine horses of the northern tribes came back.
People all congratulated him. The father said, "Why could this not become a misfortune?"
The house was rich with fine horses. His son liked horse riding, but fell off and broke his thigh bone.
People all consoled him. The father said, "Why could this not become a blessing?"
After a year, the northern tribes in huge numbers invaded the border land.
Able-bodied men drew bow strings and fought.
Of those men near the border land, nine out of ten were killed.
This [family] alone because of [his son's] being crippled preserved both father and son.
Consequently, a blessing becomes a misfortune and a misfortune becomes a blessing.
The change cannot reach the limit and its depth cannot be fathomed.

==='''Student 2 : Younès M'Ghari'''===
----
Among the people living near the border, there was a person who was good at predictings. A horse was lost and had entered foreign1 territories for no reason. People were all lamented about it. The father said: “How would this not be a fortune?” After several months, that horse brought fine horses of the foreign land and came back. People were all celebrating it. The father said: “How would this not be a calamity?” The family was rich of good horses and the son liked horse riding. He fell and broke his thighbone. People were all lamenting about it. The Father said: “How would this not be a fortune?” After a year, foreigners entered the border in great number. Those who were strong and healthy had to pull out their bows and fight. [Among the] People who were near the border, those who had died were 9 out of 10. Them only, due to that fracture, the father and the son took care of each other. In this reason, the fortune becoming a calamity, the calamity becoming a fortune: the transformation cannot end and the depth cannot be measured.

1: 胡 (ho), I prefered using the term 'foreign' to the term ‘barbarian’ which is too pejoratively connoted

==='''Student 3 : (Write your name)'''===
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==='''Student 7 : (Alexandre Le Marchand)'''===
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Among people who live near the border, a man was talented {at techniques of the art of prognostics}. For no reason the horses lost their way and enter into barbarian territory. The people lament about that, but the father said: “How it would not become a fortune?” A several mouth pass, the horses that left took fine foreign horses and came back with it. Everyone congratulate them, but the father said: “How can it not be a calamity?” The house was rich of fine horses and the man’s son liked riding horses but he fell and broke his bones. The father said: “how it cannot be fortune?” Everyone lament it but a year after foreigners enter passing the border in great numbers. People strong enough to serve took weapon and went to battle. Among people near the border nine out of ten died, only the one with reason of fracture remains. Father and son protect each other. Therefore fortune turn to disaster and disaster turn to fortune, the mutation cannot come to its end and its depth cannot be measured.

==='''Student 8 : (Write your name)'''===
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==='''Student 9 : (Write your name)'''===
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==='''Student 10 : (Write your name)'''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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(2017Translation) 以五十步笑一百步

2017-07-13T11:03:41Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image =
|English = One who retreated fifty paces mocks another who retreated one hundred paces
|Chinese = 以五十步笑一百步(Yi wushibu xiao yibaibu)
|Korean = 이오십보소일백보
|Genre =
|Type =
|Author = Mencius 孟子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
梁惠王曰：「寡人之於國也，盡心焉耳矣。河內凶，則移其民於河東，移其粟於河內。河東凶亦然。察鄰國之政，無如寡人之用心者。鄰國之民不加少，寡人之民不加多，何也？」
孟子對曰：「王好戰，請以戰喻。填然鼓之，兵刃既接，棄甲曳兵而走。或百步而後止，或五十步而後止。以五十步笑百步，則何如？」曰：「不可，直不百步耳，是亦走也。」
曰：「王如知此，則無望民之多於鄰國也。《孟子.梁惠王上》

}}

=='''Translation'''==

==='''Student 1 : (Write your name)'''===
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==='''Student 2 : (Write your name)'''===
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==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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==='''Student 5 : (Write your name)'''===
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==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Alexandre Le Marchand)'''===
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King Hui of Liang said: “This is the way I am with my state; I exert completely my heart it.
When Henai was suffering from famine, I move some people to Hedong and I move some grains to Henei. When Hedong also suffers from famine, I also do the same way. If we analyze the ruling of neighbor’s stats, we observe there is no one that uses his heart like I do. Neighbor state’s populations don’t increase a few, and my population is not increasing a lot. What about that?
As a respond Mencius said: “Since your majesty like war, please let my compare it with war. When the soldiers obey to the drum’s beat and their swords already bump into each other, they throw shields and let drop weapons and they run away. Some of them run hundred paces and stop, some others run fifty paces and stop. They laugh at those who run hundred paces while they run fifty paces, so what about that?
The king responds: “It’s not correct, only those who don’t run hundred paces still have to run.
So Mencius said: “Your majesty knows this, then don’t expect your people to be more than neighbor stats.

==='''Student 8 : (Write your name)'''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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(Translation) 2017 守株待兔

2017-07-13T11:00:58Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image =
|English = Benevolence of sucking on abscess
|Chinese = 吮疽之仁(Shunju zhi ren)
|Korean = 연저지인
|Genre =
|Type =
|Author = Liu Xiang 劉向
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
宋人有耕田者，田中有株，兔走，觸株折頸而死，因釋其耒而守株，冀復得兔，兔不可復得，而身為宋國笑。今欲以先王之政，治當世之民，皆守株之類也。古者丈夫不耕，草木之實足食也；婦人不織，禽獸之皮足衣也。不事力而養足，人民少而財有餘，故民不爭。是以厚賞不行，重罰不用而民自治。今人有五子不為多，子又有五子，大父未死而有二十五孫，是以人民眾而貨財寡，事力勞而供養薄，故民爭，雖倍賞累罰而不免於亂。《韓非.五蠹》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
A man from the state of Song was ploughing his field, in which there was a tree stump. A hare ran and ran into the stump and broke its neck and died. Because of it, he discarded his plough and guarded the stump.
He hoped to get a hare again, but a hare could not be caught again. So he himself became a laughing stock for the state of Song. Now, those who desire to use the policies of the former kings in order to rule the people of the present age are all of the "stump-guarding man's kind." In olden times, men did not till. The seeds of grass and the fruits of trees were sufficient to eat. Women did not weave, for the skins of animals were sufficient for clothing. Without working hard, the nurture was enough. People were few, but goods were more than sufficient. Therefore the people never quarrelled. For this reason, neither bountiful rewards were bestowed nor were severe punishments employed, but people governed themselves. Nowadays, people having five sons do not regard them as many. Each son also has five offsprings. A grandfather, before he dies, has 25 grandsons. For this reason, people have become numerous and supplies scanty. Toil has become hard and provisions meager. Therefore people quarrel. Though doubling rewards and reinforcing punishments, there is no way to be exempted from disorder.

==='''Student 2 : Younès M'Ghari'''===
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Among the people of Song, there was someone ploughing a field. In the middle of the field there was a stump and a hare was running. It bumped into the stump broke its neck and died. Consequently the man droped his plough and guarded the stump. He was hoping to obtain a hare again but he could not obtain a hare again, and he became what the state of Song laughed at. Now [those] wanting to rule the people of the current generation by the governing of the former kings all belong to the category of [those] guarding stumps. In the past, men did not plough; the fruits of plants and trees were enough to eat. Wives did not weed; the skin of birds and beasts were enough to wear. They did not working labouriously but lived with enough. People were few and wealth has a surplus, therefore people did not fight. Because of this, generous rewards were not in practice and heavy punishments were not used but people governed themselves. Now people have five children and do not consider it is many. The children again have five children [each]. A grand father has not yet died and has twenty-five grandchildren. Because of this, people become a crowd and goods and wealth become scant. Working labouriously is tough but providing [for one's family] and living becomes ungenerous. Therefore people fight, and even if you multiply rewards and aggravate punishments, you cannot avoid disorder.

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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In the state of Song there was a man plowing his field. In the middle of the field was a stump. A rabbit ran, struck the stump, broke [its] neck, and died. For this reason, [the man] let go of his plow and guarded the stump, hoping to again obtain a rabbit. [A] rabbit could not be again obtained, thus he became the laughingstock of Song.

Today wanting to carry out the governing of past kings to rule the current generation of people [is] all [in the same category as] guarding the stump.

In the past the men did not plow [but] the fruit of the grasses and trees were enough to eat. The wives did not weave [but] the hides of birds and beasts were enough to wear.

[They] did not work [with] effort but nurtured [themselves with] sufficiency, people were few and wealth had a surplus, [this is] why people did not fight. This caused hefty rewards not to be carried out and heavy punishments not to be used, but [still] people governed themselves.

Today's people have five children and do not consider [this] many. [Those] children again have five children. The patriarch has not yet died and has twenty-five grandchildren. This causes the people to [be a] crowd and goods and wealth are scant.

Working [with] effort is laborious but providing for and nurturing [with this] is [still] inadequate, [this is] why people fight. Although multiplying rewards and making onerous the punishments, [the present] does not avoid chaos.

==='''Student 5 : (Write your name)'''===
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==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Alexandre Le Marchand)'''===
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There was a man in the state of Song who cultivated field. In the middle of the field there was tree stump and a hare was running when it rammed into the tree stump and break off its neck. Due to this the man untie his plow and guard the stump hoping for get another hare, but it was impossible another hare was caught again. So this man became the laughing stock of Song people.
Now days, those who want to rule modern generation people by imitate the first kings ruling all belong to the same category as those who guard the tree stump.
During the ancient times, if a man didn’t farm the fruit of planted tress was enough to eat, and if he’s wife don’t craft clothes, then skins of beards and beast was enough to clothe. The work wasn’t so hard and people used to eat sufficiently, because people were few and goods were enough available and ancient times people didn’t fight for it.
Because of this situation excessive reward didn’t work out and severe punishments weren’t used so people rule by them self.
Now when someone have five sons he don’t consider it as many, and when sons themselves have five sons each then the grandfather have 20 grandsons when he die. This is the reason why people became plenty and there is such a few goods and money, work became hard and they feeding lightly. As a consequence people flight each other. Even if you multiply rewards and aggravate punishments you cannot avoid troubles.

==='''Student 8 : (Write your name)'''===
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==='''Student 9 : (Write your name)'''===
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==='''Student 10 : (Write your name)'''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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문장 6 - 10

2017-07-13T10:54:46Z

Alexandre Le Marchand: /* Student 7 : (Alexandre Le Marchand) */

=='''Original Script'''==

{{원문텍스트
| =
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
----

6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind: Wind is what the earth breathes out. It comes and goes in the air. It has time to move and rest. Originally, it does not have a trace but has sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud: Cloud is the mysterious '''mist {00Is it OK to translate 氣 mist?00}''' of the mountains and rivers, which evaporates and becomes cloud. It '''goes after {%%goes along with?%%}''' the wind and gives rain and snow. It always follows the flying dragons.

8. 露: 春夏之際天氣下降地氣上昇<ref>《禮記·月令》: [http://ctext.org/liji/yue-ling] 是月也，天氣下降，地氣上騰 In this month the vapors of heaven descend and those of the earth ascend.</ref>化爲露潤草木百穀

Dew: In the time of spring and summer, the vapors of heaven descend and those of the earth ascend and transform into dew. It nourishes grass and trees and all the grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain: Rain is the '''{^[spring of]^}''' generous bounty of '''Nature {00Why not heave and earth?00}''' . When it comes, it '''wets {%%waters / douses%%}''' things. By doing so, it gives life to grass and trees, and also nurtures grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

Fog: When the '''airs {00氣 is translated into three different concepts. Try to make it consistent.00}''' of the earth go up but the airs of the heaven do not respond, then it becomes fog. In a short moment it breathes out and rises, which makes it hard to recognize [even] a '''tiny piece {%%foot%%}''' of land.

===Student 2 : Younès M'Ghari===
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6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

The wind is '''{^the ''qi'' that^}''' the great pile of dirt '''that exhales the Qi {%%exhales%%}'''; it goes and comes in the air, moves and rests according to time; originally it leaves no trace and can produce sounds.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

The clouds are the essential Qi of mountains and rivers which evaporate to become clouds; they follow the wind and move on, and there by drop rain and snow; they constantly follow the flying dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

'''In spring and summer time {%%at the time between spring and summer%%}''', the Qi of the heaven gets down, the Qi of the earth goes up, they change into fog; it moistens grass, trees and a hundred kinds of grains1.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

The rain, the '''{00How about adding "gracious"?00}''' precipitation of the heaven and earth, '''regularly {%%opportunely (?)%%}''' waters things and by doing so gives life to grass and trees, and nurtures crops.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

When the Qi of the earth comes up and the Qi of Heaven does not respond, it becomes fog; in a brief period of time it steams, rises up and it is hard to disinguish [even] a chi2 of land.

1: In other words: "all kinds of grain".

2: (Chinese: _; Korean: _, ch'ôk) A traditional unit of length equivalent to 0.333 meters or 1.094 feet.

===Student 3 : Petra Sváková===
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6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind: The wind is '''the great nature which exhales the ki {%%the ''ki'' that the great earth exhales%%}''', it goes and comes in the air, it moves and rests '''sometimes {%%%opportunely%%}''' and [even though] there is originally no trace [of it, still] it can have sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud: '''{^As for^}''' The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it '''follows the wind and goes around {%%goes around along with the wind%%}''', with that it gives out rain and snow and it '''is always followed by {%%always follows%%}''' the flying dragon.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot1 on the land.

1 measurement of Korean foot which is about 30.3 cm

===Student 4 : (Write your name)===
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6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind – As for wind, [it is] '''a large chunk of slow-moving essence that breathes out slowly {the ''ki'' that the great pile of dirt [=earth] breathes out slowly%%}'''. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Clouds – As for clouds, they are the spiritual essence of the mountains and streams. Evaporating, they become clouds. They pursue the wind and move and thereby emit rain and snow. They constantly follow flying dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

Dew – In the time of spring and summer, heavenly essence descends and earthly essence ascends to transform into dew, moistening grasses and trees and all the grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain – As for rain, the pouring rainfall of heaven and earth moves in a timely manner to moisten all things in order to give life to grasses and trees and also grow rice and [other] grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

[When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and '''feet and the ground [become] difficult to distinguish [from one another] {%%it is difficult to discern even a foot of land%%}'''.

Edited Sections:

6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind – As for wind, [it is] the essence that the great dirt pile breathes out slowly. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

[When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and [even] a foot of ground [becomes] difficult to distinguish.

===Student 5 : (Jae Yong Chang)===
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6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲

The wind is what the earth breathes. It comes and goes in the air. There is time for moving and resting. Originally, there is no trace, [but] it is able to make sound.

7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍

The cloud is the spiritual ki of mountains and rivers. It is vapor, then becomes cloud. It is moving around with the wind that makes rain and snow. It always follows the flying dragons.

8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀

In the time of spring and summer time, the heavenly ki comes down and the earthly ki rises up. It changes into, then becomes dew. It enriches grasses, trees, and all grains.

9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼

The rain is the big benefit of the heaven and earth. When raining, all things are wet. By growing grasses and trees, grains are also nurtured.

10. 霧: 地氣發而天氣不應, 則爲霧, 片時噓起, 尺地難辨

The earthly ki comes out but the heavenly ki does not response it, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.

===Student 6 : (Goeun Lee)===
風: 風者,大塊噓氣去來空中動息有時本無跡能有聲

Wind '''comes and goes in the air as the earth exhales breath {%% is the ''qi'' that the great earth breathes out%%}'''. It moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.

雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍

Cloud is '''formed as the sacred ''qi'' of mountains and streams evaporate {%%the sacred ''qi'' of the mountains and streams%%}'''. It moves '''in the direction of wind {00 or along with the wind00}'''; by doing so, it '''rains and snows {%% bestows rain and snow%%}'''. [It is] normally followed by flying dragons.

露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀

In spring and summer time, heavenly ''qi'' descends and earthly ''qi'' ascends; [in this way], they turn into dew. It moistens plants, trees and all kinds of grains.

雨: 雨者, 天地之霈澤,時行濡物,以生草木,又養禾稼

Rain, which is the gracious kindness of heaven and earth, follows time and moistens [all] things. By doing so, grass and trees are grown; besides, grains are nurtured.

霧: 地氣發而天氣不應,則爲霧,片時噓起,尺地難辨

[When] earthly ''qi'' comes out yet heavenly ''qi'' does not correspond to it, then this makes fog. Coming up instantly, [fog makes] a foot of distance difficult to distinguish.

----

===Student 7 : (Alexandre Le Marchand)===
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6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind is the great mass of nature blowing the vital air, it goes and comes, among the space it alternatively moves and rests. Originally it has no print but it can make sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

The clouds are the vital spirits of mountains and rivers witch evaporate and become clouds. They follow the wind and move. Through this process it gives rain and snow, it constantly fly with the dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

During spring and summer the heaven’s vitality go down, the earth’s vitality rise up, then it turn to dew and make shine the grace, trees and white cereal.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

The rain is flow of water and pool of heavens and earth. By time it moves and sprays things, by making live grace and trees and also feeds tree and grain.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

If the earth’s vitality shows up and heaven’s vitality doesn’t react then it becomes mist. For a little while it blows and raise so a little piece of ground is hardly distinguishable.

===Student 8 : (Write your name)===
----

===Student 9 : HeeJin Lee===
----
6. As for the wind / the great nature exhales ''qi'' / [it] comes and goes in space / it moves [and] rests '''[in] time {00 This actually means that it moves and rests at the right (or its own) time.00}''' / [it] fundamentally has no trace / [but it] is able to have a sound

7. As for the cloud / [it is] the essential ''qi'' of mountains and spirits / [it] evaporates and becomes the cloud / [it] follows the wind and goes around / by means of giving rain [and] snow / [it] constantly follows the flying dragon

8. [In] the time of spring and summer / the ''qi'' of the sky '''descends down {%%descends or comes down%%}'''/ the ''qi'' of the earth rises up / [they] transform [and] become dew / [and] enrich grass[,] trees[,] [and] all grains.

9. As for rain / [it is] the gracious pour of the sky [and] earth / [it] comes opportunely [and] wets things / [and] by means of [this] [gives] life [to] grass [and] trees / also [it] nourishes wheat [and] grains.

10. [If] the ''qi'' [of] earth '''speaks {00 Interesting. I can see you picked "speak" to match "correspond" later. But I think this is more of the action of emission.00}''' but the ''qi'' [of] the sky [does] not respond / then [it] becomes fog / [it] emits and arises instantly / [it makes] a foot [of] land difficult to discern.

'''{00 Many of the grammatical words are inevitable and may not necessarily have to be put in [ ].00}'''

===Student 10 : Jelena Gledić===
----
6. Wind: 

Wind is the great sphere exhaling ''qi''. It comes and goes '''through {%%in%%}''' the air. It advances and retreats '''between times {00 The sense is that there are times that the wind blows and rests.00}'''. In essence it has no trace, but '''one can hear its sound {00 "One can hear" seems too much.00}'''. 

7. Clouds: 

Clouds are the essence ''qi'' of the mountains and rivers, which evaporates and thus creates them. They move following the wind, and bestow rain and snow. They '''are always followed by {%%always follow%%}''' flying dragons. 

8. Dew: 

As spring turns into summer, the ''qi'' of the heaven descends and the ''qi'' of the earth rises. They transform and become dew, which nourishes the grass, the trees, and all grains. 

9. Rain: 

Rain is the '''benevolent deluge {00 This is good.00}''' of heaven and earth. When it moves it douses things, thus giving life to the grass and the tress, and nurturing the crops. 

10. Fog: 

The ''qi'' of the earth spews out and the ''qi'' of the heaven does not counter, and thus fog is created. It starts to expand quickly, and makes it hard to discern even a ''cun'' of land.

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----
06. Wind: The earth breathes out ''qi''. It goes and comes in the air. It moves and rests opportunely. Originally, it has no trace, (but) it can have a sound.

07. Cloud: The spiritual ''qi'' of mountains and rivers evaporates and becomes clouds. They go about together with winds. (Through that,) They bring rain and snow, and always follow around the flying dragons.

08. Dew: At the time between spring and summer, the ''qi'' of the heaven descends and the ''qi'' of the earth ascends. They transform and become dew. It moistens plants, trees, and a hundred grains.

09. Rain: The benevolent rain of the heaven and the earth goes (around) to get things wet in a timely manner. (Through/with that) it gives birth to plants and trees, and also nurtures rice and (other) grains.

10. Fog: If the ''qi'' of the earth arises, but the ''qi'' of the heaven does not respond, then it becomes fog. For a short time, (fog) rolls in over (a place) and it becomes difficult to distinguish (even) a foot of land.

===Student 13 : (Write your name)===
----

===Student 14 : (Write your name)===
----

문장 6 - 10

2017-07-13T10:54:06Z

Alexandre Le Marchand: /* Student 7 : (Alexandre Le Marchand) */

=='''Original Script'''==

{{원문텍스트
| =
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
----

6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind: Wind is what the earth breathes out. It comes and goes in the air. It has time to move and rest. Originally, it does not have a trace but has sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud: Cloud is the mysterious '''mist {00Is it OK to translate 氣 mist?00}''' of the mountains and rivers, which evaporates and becomes cloud. It '''goes after {%%goes along with?%%}''' the wind and gives rain and snow. It always follows the flying dragons.

8. 露: 春夏之際天氣下降地氣上昇<ref>《禮記·月令》: [http://ctext.org/liji/yue-ling] 是月也，天氣下降，地氣上騰 In this month the vapors of heaven descend and those of the earth ascend.</ref>化爲露潤草木百穀

Dew: In the time of spring and summer, the vapors of heaven descend and those of the earth ascend and transform into dew. It nourishes grass and trees and all the grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain: Rain is the '''{^[spring of]^}''' generous bounty of '''Nature {00Why not heave and earth?00}''' . When it comes, it '''wets {%%waters / douses%%}''' things. By doing so, it gives life to grass and trees, and also nurtures grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

Fog: When the '''airs {00氣 is translated into three different concepts. Try to make it consistent.00}''' of the earth go up but the airs of the heaven do not respond, then it becomes fog. In a short moment it breathes out and rises, which makes it hard to recognize [even] a '''tiny piece {%%foot%%}''' of land.

===Student 2 : Younès M'Ghari===
----
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

The wind is '''{^the ''qi'' that^}''' the great pile of dirt '''that exhales the Qi {%%exhales%%}'''; it goes and comes in the air, moves and rests according to time; originally it leaves no trace and can produce sounds.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

The clouds are the essential Qi of mountains and rivers which evaporate to become clouds; they follow the wind and move on, and there by drop rain and snow; they constantly follow the flying dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

'''In spring and summer time {%%at the time between spring and summer%%}''', the Qi of the heaven gets down, the Qi of the earth goes up, they change into fog; it moistens grass, trees and a hundred kinds of grains1.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

The rain, the '''{00How about adding "gracious"?00}''' precipitation of the heaven and earth, '''regularly {%%opportunely (?)%%}''' waters things and by doing so gives life to grass and trees, and nurtures crops.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

When the Qi of the earth comes up and the Qi of Heaven does not respond, it becomes fog; in a brief period of time it steams, rises up and it is hard to disinguish [even] a chi2 of land.

1: In other words: "all kinds of grain".

2: (Chinese: _; Korean: _, ch'ôk) A traditional unit of length equivalent to 0.333 meters or 1.094 feet.

===Student 3 : Petra Sváková===
----
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind: The wind is '''the great nature which exhales the ki {%%the ''ki'' that the great earth exhales%%}''', it goes and comes in the air, it moves and rests '''sometimes {%%%opportunely%%}''' and [even though] there is originally no trace [of it, still] it can have sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud: '''{^As for^}''' The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it '''follows the wind and goes around {%%goes around along with the wind%%}''', with that it gives out rain and snow and it '''is always followed by {%%always follows%%}''' the flying dragon.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot1 on the land.

1 measurement of Korean foot which is about 30.3 cm

===Student 4 : (Write your name)===
----
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind – As for wind, [it is] '''a large chunk of slow-moving essence that breathes out slowly {the ''ki'' that the great pile of dirt [=earth] breathes out slowly%%}'''. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Clouds – As for clouds, they are the spiritual essence of the mountains and streams. Evaporating, they become clouds. They pursue the wind and move and thereby emit rain and snow. They constantly follow flying dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

Dew – In the time of spring and summer, heavenly essence descends and earthly essence ascends to transform into dew, moistening grasses and trees and all the grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain – As for rain, the pouring rainfall of heaven and earth moves in a timely manner to moisten all things in order to give life to grasses and trees and also grow rice and [other] grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

[When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and '''feet and the ground [become] difficult to distinguish [from one another] {%%it is difficult to discern even a foot of land%%}'''.

Edited Sections:

6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind – As for wind, [it is] the essence that the great dirt pile breathes out slowly. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

[When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and [even] a foot of ground [becomes] difficult to distinguish.

===Student 5 : (Jae Yong Chang)===
----
6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲

The wind is what the earth breathes. It comes and goes in the air. There is time for moving and resting. Originally, there is no trace, [but] it is able to make sound.

7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍

The cloud is the spiritual ki of mountains and rivers. It is vapor, then becomes cloud. It is moving around with the wind that makes rain and snow. It always follows the flying dragons.

8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀

In the time of spring and summer time, the heavenly ki comes down and the earthly ki rises up. It changes into, then becomes dew. It enriches grasses, trees, and all grains.

9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼

The rain is the big benefit of the heaven and earth. When raining, all things are wet. By growing grasses and trees, grains are also nurtured.

10. 霧: 地氣發而天氣不應, 則爲霧, 片時噓起, 尺地難辨

The earthly ki comes out but the heavenly ki does not response it, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.

===Student 6 : (Goeun Lee)===
風: 風者,大塊噓氣去來空中動息有時本無跡能有聲

Wind '''comes and goes in the air as the earth exhales breath {%% is the ''qi'' that the great earth breathes out%%}'''. It moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.

雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍

Cloud is '''formed as the sacred ''qi'' of mountains and streams evaporate {%%the sacred ''qi'' of the mountains and streams%%}'''. It moves '''in the direction of wind {00 or along with the wind00}'''; by doing so, it '''rains and snows {%% bestows rain and snow%%}'''. [It is] normally followed by flying dragons.

露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀

In spring and summer time, heavenly ''qi'' descends and earthly ''qi'' ascends; [in this way], they turn into dew. It moistens plants, trees and all kinds of grains.

雨: 雨者, 天地之霈澤,時行濡物,以生草木,又養禾稼

Rain, which is the gracious kindness of heaven and earth, follows time and moistens [all] things. By doing so, grass and trees are grown; besides, grains are nurtured.

霧: 地氣發而天氣不應,則爲霧,片時噓起,尺地難辨

[When] earthly ''qi'' comes out yet heavenly ''qi'' does not correspond to it, then this makes fog. Coming up instantly, [fog makes] a foot of distance difficult to distinguish.

----

===Student 7 : (Alexandre Le Marchand)===
----
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲
Wind is the great mass of nature blowing the vital air, it goes and comes, among the space it alternatively moves and rests. Originally it has no print but it can make sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍
The clouds are the vital spirits of mountains and rivers witch evaporate and become clouds. They follow the wind and move. Through this process it gives rain and snow, it constantly fly with the dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀
During spring and summer the heaven’s vitality go down, the earth’s vitality rise up, then it turn to dew and make shine the grace, trees and white cereal.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼
The rain is flow of water and pool of heavens and earth. By time it moves and sprays things, by making live grace and trees and also feeds tree and grain.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨
If the earth’s vitality shows up and heaven’s vitality doesn’t react then it becomes mist. For a little while it blows and raise so a little piece of ground is hardly distinguishable.

===Student 8 : (Write your name)===
----

===Student 9 : HeeJin Lee===
----
6. As for the wind / the great nature exhales ''qi'' / [it] comes and goes in space / it moves [and] rests '''[in] time {00 This actually means that it moves and rests at the right (or its own) time.00}''' / [it] fundamentally has no trace / [but it] is able to have a sound

7. As for the cloud / [it is] the essential ''qi'' of mountains and spirits / [it] evaporates and becomes the cloud / [it] follows the wind and goes around / by means of giving rain [and] snow / [it] constantly follows the flying dragon

8. [In] the time of spring and summer / the ''qi'' of the sky '''descends down {%%descends or comes down%%}'''/ the ''qi'' of the earth rises up / [they] transform [and] become dew / [and] enrich grass[,] trees[,] [and] all grains.

9. As for rain / [it is] the gracious pour of the sky [and] earth / [it] comes opportunely [and] wets things / [and] by means of [this] [gives] life [to] grass [and] trees / also [it] nourishes wheat [and] grains.

10. [If] the ''qi'' [of] earth '''speaks {00 Interesting. I can see you picked "speak" to match "correspond" later. But I think this is more of the action of emission.00}''' but the ''qi'' [of] the sky [does] not respond / then [it] becomes fog / [it] emits and arises instantly / [it makes] a foot [of] land difficult to discern.

'''{00 Many of the grammatical words are inevitable and may not necessarily have to be put in [ ].00}'''

===Student 10 : Jelena Gledić===
----
6. Wind: 

Wind is the great sphere exhaling ''qi''. It comes and goes '''through {%%in%%}''' the air. It advances and retreats '''between times {00 The sense is that there are times that the wind blows and rests.00}'''. In essence it has no trace, but '''one can hear its sound {00 "One can hear" seems too much.00}'''. 

7. Clouds: 

Clouds are the essence ''qi'' of the mountains and rivers, which evaporates and thus creates them. They move following the wind, and bestow rain and snow. They '''are always followed by {%%always follow%%}''' flying dragons. 

8. Dew: 

As spring turns into summer, the ''qi'' of the heaven descends and the ''qi'' of the earth rises. They transform and become dew, which nourishes the grass, the trees, and all grains. 

9. Rain: 

Rain is the '''benevolent deluge {00 This is good.00}''' of heaven and earth. When it moves it douses things, thus giving life to the grass and the tress, and nurturing the crops. 

10. Fog: 

The ''qi'' of the earth spews out and the ''qi'' of the heaven does not counter, and thus fog is created. It starts to expand quickly, and makes it hard to discern even a ''cun'' of land.

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----
06. Wind: The earth breathes out ''qi''. It goes and comes in the air. It moves and rests opportunely. Originally, it has no trace, (but) it can have a sound.

07. Cloud: The spiritual ''qi'' of mountains and rivers evaporates and becomes clouds. They go about together with winds. (Through that,) They bring rain and snow, and always follow around the flying dragons.

08. Dew: At the time between spring and summer, the ''qi'' of the heaven descends and the ''qi'' of the earth ascends. They transform and become dew. It moistens plants, trees, and a hundred grains.

09. Rain: The benevolent rain of the heaven and the earth goes (around) to get things wet in a timely manner. (Through/with that) it gives birth to plants and trees, and also nurtures rice and (other) grains.

10. Fog: If the ''qi'' of the earth arises, but the ''qi'' of the heaven does not respond, then it becomes fog. For a short time, (fog) rolls in over (a place) and it becomes difficult to distinguish (even) a foot of land.

===Student 13 : (Write your name)===
----

===Student 14 : (Write your name)===
----

문장 6 - 10

2017-07-13T10:53:44Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
----

6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind: Wind is what the earth breathes out. It comes and goes in the air. It has time to move and rest. Originally, it does not have a trace but has sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud: Cloud is the mysterious '''mist {00Is it OK to translate 氣 mist?00}''' of the mountains and rivers, which evaporates and becomes cloud. It '''goes after {%%goes along with?%%}''' the wind and gives rain and snow. It always follows the flying dragons.

8. 露: 春夏之際天氣下降地氣上昇<ref>《禮記·月令》: [http://ctext.org/liji/yue-ling] 是月也，天氣下降，地氣上騰 In this month the vapors of heaven descend and those of the earth ascend.</ref>化爲露潤草木百穀

Dew: In the time of spring and summer, the vapors of heaven descend and those of the earth ascend and transform into dew. It nourishes grass and trees and all the grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain: Rain is the '''{^[spring of]^}''' generous bounty of '''Nature {00Why not heave and earth?00}''' . When it comes, it '''wets {%%waters / douses%%}''' things. By doing so, it gives life to grass and trees, and also nurtures grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

Fog: When the '''airs {00氣 is translated into three different concepts. Try to make it consistent.00}''' of the earth go up but the airs of the heaven do not respond, then it becomes fog. In a short moment it breathes out and rises, which makes it hard to recognize [even] a '''tiny piece {%%foot%%}''' of land.

===Student 2 : Younès M'Ghari===
----
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

The wind is '''{^the ''qi'' that^}''' the great pile of dirt '''that exhales the Qi {%%exhales%%}'''; it goes and comes in the air, moves and rests according to time; originally it leaves no trace and can produce sounds.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

The clouds are the essential Qi of mountains and rivers which evaporate to become clouds; they follow the wind and move on, and there by drop rain and snow; they constantly follow the flying dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

'''In spring and summer time {%%at the time between spring and summer%%}''', the Qi of the heaven gets down, the Qi of the earth goes up, they change into fog; it moistens grass, trees and a hundred kinds of grains1.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

The rain, the '''{00How about adding "gracious"?00}''' precipitation of the heaven and earth, '''regularly {%%opportunely (?)%%}''' waters things and by doing so gives life to grass and trees, and nurtures crops.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

When the Qi of the earth comes up and the Qi of Heaven does not respond, it becomes fog; in a brief period of time it steams, rises up and it is hard to disinguish [even] a chi2 of land.

1: In other words: "all kinds of grain".

2: (Chinese: _; Korean: _, ch'ôk) A traditional unit of length equivalent to 0.333 meters or 1.094 feet.

===Student 3 : Petra Sváková===
----
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind: The wind is '''the great nature which exhales the ki {%%the ''ki'' that the great earth exhales%%}''', it goes and comes in the air, it moves and rests '''sometimes {%%%opportunely%%}''' and [even though] there is originally no trace [of it, still] it can have sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud: '''{^As for^}''' The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it '''follows the wind and goes around {%%goes around along with the wind%%}''', with that it gives out rain and snow and it '''is always followed by {%%always follows%%}''' the flying dragon.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot1 on the land.

1 measurement of Korean foot which is about 30.3 cm

===Student 4 : (Write your name)===
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6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind – As for wind, [it is] '''a large chunk of slow-moving essence that breathes out slowly {the ''ki'' that the great pile of dirt [=earth] breathes out slowly%%}'''. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Clouds – As for clouds, they are the spiritual essence of the mountains and streams. Evaporating, they become clouds. They pursue the wind and move and thereby emit rain and snow. They constantly follow flying dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

Dew – In the time of spring and summer, heavenly essence descends and earthly essence ascends to transform into dew, moistening grasses and trees and all the grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain – As for rain, the pouring rainfall of heaven and earth moves in a timely manner to moisten all things in order to give life to grasses and trees and also grow rice and [other] grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

[When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and '''feet and the ground [become] difficult to distinguish [from one another] {%%it is difficult to discern even a foot of land%%}'''.

Edited Sections:

6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind – As for wind, [it is] the essence that the great dirt pile breathes out slowly. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

[When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and [even] a foot of ground [becomes] difficult to distinguish.

===Student 5 : (Jae Yong Chang)===
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6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲

The wind is what the earth breathes. It comes and goes in the air. There is time for moving and resting. Originally, there is no trace, [but] it is able to make sound.

7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍

The cloud is the spiritual ki of mountains and rivers. It is vapor, then becomes cloud. It is moving around with the wind that makes rain and snow. It always follows the flying dragons.

8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀

In the time of spring and summer time, the heavenly ki comes down and the earthly ki rises up. It changes into, then becomes dew. It enriches grasses, trees, and all grains.

9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼

The rain is the big benefit of the heaven and earth. When raining, all things are wet. By growing grasses and trees, grains are also nurtured.

10. 霧: 地氣發而天氣不應, 則爲霧, 片時噓起, 尺地難辨

The earthly ki comes out but the heavenly ki does not response it, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.

===Student 6 : (Goeun Lee)===
風: 風者,大塊噓氣去來空中動息有時本無跡能有聲

Wind '''comes and goes in the air as the earth exhales breath {%% is the ''qi'' that the great earth breathes out%%}'''. It moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.

雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍

Cloud is '''formed as the sacred ''qi'' of mountains and streams evaporate {%%the sacred ''qi'' of the mountains and streams%%}'''. It moves '''in the direction of wind {00 or along with the wind00}'''; by doing so, it '''rains and snows {%% bestows rain and snow%%}'''. [It is] normally followed by flying dragons.

露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀

In spring and summer time, heavenly ''qi'' descends and earthly ''qi'' ascends; [in this way], they turn into dew. It moistens plants, trees and all kinds of grains.

雨: 雨者, 天地之霈澤,時行濡物,以生草木,又養禾稼

Rain, which is the gracious kindness of heaven and earth, follows time and moistens [all] things. By doing so, grass and trees are grown; besides, grains are nurtured.

霧: 地氣發而天氣不應,則爲霧,片時噓起,尺地難辨

[When] earthly ''qi'' comes out yet heavenly ''qi'' does not correspond to it, then this makes fog. Coming up instantly, [fog makes] a foot of distance difficult to distinguish.

----

===Student 7 : (Alexandre Le Marchand)===
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6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲
Wind is the great mass of nature blowing the vital air, it goes and comes, among the space it alternatively moves and rests. Originally it has no print but it can make sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍
The clouds are the vital spirits of mountains and rivers witch evaporate and become clouds. They follow the wind and move. Through this process it gives rain and snow, it constantly fly with the dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀
During spring and summer the heaven’s vitality go down, the earth’s vitality rise up, then it turn to dew and make shine the grace, trees and white cereal.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼
Le rain is flow of water and pool of heavens and earth. By time it moves and sprays things, by making live grace and trees and also feeds tree and grain.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨
If the earth’s vitality shows up and heaven’s vitality doesn’t react then it becomes mist. For a little while it blows and raise so a little piece of ground is hardly distinguishable.

===Student 8 : (Write your name)===
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===Student 9 : HeeJin Lee===
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6. As for the wind / the great nature exhales ''qi'' / [it] comes and goes in space / it moves [and] rests '''[in] time {00 This actually means that it moves and rests at the right (or its own) time.00}''' / [it] fundamentally has no trace / [but it] is able to have a sound

7. As for the cloud / [it is] the essential ''qi'' of mountains and spirits / [it] evaporates and becomes the cloud / [it] follows the wind and goes around / by means of giving rain [and] snow / [it] constantly follows the flying dragon

8. [In] the time of spring and summer / the ''qi'' of the sky '''descends down {%%descends or comes down%%}'''/ the ''qi'' of the earth rises up / [they] transform [and] become dew / [and] enrich grass[,] trees[,] [and] all grains.

9. As for rain / [it is] the gracious pour of the sky [and] earth / [it] comes opportunely [and] wets things / [and] by means of [this] [gives] life [to] grass [and] trees / also [it] nourishes wheat [and] grains.

10. [If] the ''qi'' [of] earth '''speaks {00 Interesting. I can see you picked "speak" to match "correspond" later. But I think this is more of the action of emission.00}''' but the ''qi'' [of] the sky [does] not respond / then [it] becomes fog / [it] emits and arises instantly / [it makes] a foot [of] land difficult to discern.

'''{00 Many of the grammatical words are inevitable and may not necessarily have to be put in [ ].00}'''

===Student 10 : Jelena Gledić===
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6. Wind: 

Wind is the great sphere exhaling ''qi''. It comes and goes '''through {%%in%%}''' the air. It advances and retreats '''between times {00 The sense is that there are times that the wind blows and rests.00}'''. In essence it has no trace, but '''one can hear its sound {00 "One can hear" seems too much.00}'''. 

7. Clouds: 

Clouds are the essence ''qi'' of the mountains and rivers, which evaporates and thus creates them. They move following the wind, and bestow rain and snow. They '''are always followed by {%%always follow%%}''' flying dragons. 

8. Dew: 

As spring turns into summer, the ''qi'' of the heaven descends and the ''qi'' of the earth rises. They transform and become dew, which nourishes the grass, the trees, and all grains. 

9. Rain: 

Rain is the '''benevolent deluge {00 This is good.00}''' of heaven and earth. When it moves it douses things, thus giving life to the grass and the tress, and nurturing the crops. 

10. Fog: 

The ''qi'' of the earth spews out and the ''qi'' of the heaven does not counter, and thus fog is created. It starts to expand quickly, and makes it hard to discern even a ''cun'' of land.

===Student 11 : (Write your name)===
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===Student 12 : (Write your name)===
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06. Wind: The earth breathes out ''qi''. It goes and comes in the air. It moves and rests opportunely. Originally, it has no trace, (but) it can have a sound.

07. Cloud: The spiritual ''qi'' of mountains and rivers evaporates and becomes clouds. They go about together with winds. (Through that,) They bring rain and snow, and always follow around the flying dragons.

08. Dew: At the time between spring and summer, the ''qi'' of the heaven descends and the ''qi'' of the earth ascends. They transform and become dew. It moistens plants, trees, and a hundred grains.

09. Rain: The benevolent rain of the heaven and the earth goes (around) to get things wet in a timely manner. (Through/with that) it gives birth to plants and trees, and also nurtures rice and (other) grains.

10. Fog: If the ''qi'' of the earth arises, but the ''qi'' of the heaven does not respond, then it becomes fog. For a short time, (fog) rolls in over (a place) and it becomes difficult to distinguish (even) a foot of land.

===Student 13 : (Write your name)===
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===Student 14 : (Write your name)===
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문장 1 - 5

2017-07-13T10:52:37Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

2. 地: 地者在下而博厚山川萬物皆載焉

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
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1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

1. Heaven: Heaven is blue and vast above.<ref>[http://ctext.org/zhuzi-yulei/1]蒼蒼在上:《朱子語類•理氣上•太極天地上》</ref> It is light, clear, and supremely high.
The sun, moon, stars, and constellations of the zodiac, are suspended in it.<ref> [http://ctext.org/liji/zhong-yong] 日月星辰系焉 : 《禮記•中庸》 </ref>

2. 地: 地者在下而博厚山川萬物皆載焉

2. Earth: The earth is located below and is large and substantial<ref>[http://ctext.org/liji/zhong-yong]《禮記·中庸》: 不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。
Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant</ref>. The mountains and creeks are all loaded on it.

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

3. Sun: The sun is the essence of the Great Yang. In the morning it comes out of the Pusang(Ch. Fusang) and in the evening it goes to the Yangmok(Ch. Ruomu). In winter it lasts short and in summer it lasts long.

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

4. Moon: The moon is the essence of the Great Yin. When encountering the night it becomes bright. Before the 15th day of the month it is gradually waxing and after the same day it is gradually waning.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

5. Stars: Stars are the essence of all things. They are above and make constellations. During the day they disappear and at night they appear.

===Student 2 : Younès M'Ghari===
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1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

'''The sky is what is blue and up {%%That which is a sky (or, simply, "Sky") is blue/azure in the above%%}''', light and clear but also extremely high; '''it ties the sun, the moon and the celestial bodies {The sun, the moon, and stars are bound/tied there%%}'''.

2. 地: 地者在下而博厚山川萬物皆載焉

The earth is '''down {%%below%%}'''but also wide and thick; it carries the mountains, the rivers and ten thousand things '''{^on it^}'''.

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

The sun is the energy of the great Yang; it 'gets out' '''{^in^}''' the morning from the Pusang and 'gets in' the evening '''at {%%into%%}''' the Yakmok1; when comes the winter it stays shortly, when comes the summer it stays '''longly {%%long%%}'''.

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

The moon is the energy of the great Yin; it encounters the night and shines; before the 15th day [of the month] it becomes gradually full, after the 15th it '''becomes gradually empty {%%%gradually wanes%%%}'''.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

The celestial bodies are the energy of ten thousand things which go up and become ones; in the daytime they hide and at night they appear.

1: Pusang (Chinese: '''Fusang, pinyin''') and Yakmok (Chinese: '''Ruomu, pinyin''') are legendary trees respectively symbolizing the East and the West.

===Student 3 : Petra Sváková===
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1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

Heaven: The heaven is vividly azure in the above, it is light, clear and extremely high, and the sun, the moon, and the stars are tied up there.

2. 地: 地者在下而博厚山川萬物皆載焉

Earth: The earth is below [the heaven] and [it is] wide and abundant, and mountains, rivers and ten thousand things1 are loaded on it.

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

Sun: The sun is the great Yang's essence which in the morning comes out from the East [where the Pusang (Ch. Fusang2) tree is] and in the evening goes to the West [where the Yangmok(Ch. Ruomu3) is], and when it is winter, then it is short and when it is summer, then it is long.

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

Moon: The moon is the great Yin's essence which when encountering the night becomes bright and before the 15th day [of the month] it becomes gradually rounded and after the 15th day [of the month] it gradually wanes.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

Stars: As for stars, the essences of ten thousand things which go up [to the skies] and become the stars, in the daytime [they] hide and at night [they] come out.

1/ understand as 'all things', 'everything

2/ a mythical tree supposed to grow in the East, described as a tree similar to the mulberry

3/ a mythical tree supposed to grow in the West, Pollia japonica

===Student 4 : (Write your name)===
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1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

Heaven – As for Heaven, it is '''a vast blue {%%vast and blue / blue vast}''' above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.

2. 地: 地者在下而博厚山川萬物皆載焉

Earth – As for the Earth, it is below, broad and dense, and [it] bears all the mountains, streams, and every thing [in existence] upon it.

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

Sun – As for the Sun, it is the essence1 of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the '''Yakmu {%%Yangmu%%}'''[C: Ruomu] tree.2 [If] winter, then [it is] short, [If] summer, then [it is] long.

1 Essence here is used to translate '''氣 ki (C: qi) {00Did you mean to say 精 not 氣 by any chance?00}'''. See Stanford Encyclopedia of Philosophy, [https://plato.stanford.edu/entries/chinese-phil-medicine/#YinYanQiWux "1.1. Yin, Yang, Qi and Wuxing,"] for a discussion of the philosophical contexts and wide-ranging uses of this and other common terms.

2The mythical Pusang tree was thought to be in the east. The Yakmu tree was thought to be in the west.

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

Moon – As for the Moon, it is the essence of the Great Yin. Meeting the night, it brightens; before the fifteenth day it becomes steadily round. after the fifteenth day it becomes steadily lean.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

Stars – As for the Stars, [they] are the essence of all things. Going up, it becomes stars. [When it is] day [they] hide [and when it is] night [they] appear.

Edited Sections:

1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉
Heaven – As for Heaven, it is a blue vast above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長
Sun – As for the Sun, it is the essence1 of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the Yangmu [C: Ruomu] tree.2 [If] winter, then [it is] short, [If] summer, then [it is] long.

1 Essence here is used to translate 精, which has been also translated in various ways such as energy or spirit.

===Student 5 : (Jae Yong Chang)===
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1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰繫焉

Heaven: The heaven is really blue and in the above. It is light, clear, and extremely high. The sun, the moon, and the stars are bound to it together.

2. 地: 地者, 在下, 而博厚, 山川萬物皆載焉

Earth: The earth is below. And it is ample and deep. Mountains, rivers, and ten thousand things are carried on it.

3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長

Sun: The sun is the essence of the great Yang. It comes out from Pusang tree in the morning and goes into Yangmok tree in the evening. It is short in winter and it is long in summer.

4. 月: 月者, 太陰之精, 遇夜而明望, 前漸圓望, 後漸缺

Moon: The moon is the essence of great Yin. It encounters in the night, then becomes bright. Before the 15th day, it becomes gradually full and after the 15th day, it gradually wanes.

5. 星辰: 星辰, 萬物之精, 上爲星辰, 晝隱夜現

Stars: The stars are the essences of ten thousand things. It goes to [the Heaven] and becomes the stars. They disappear in the daytime and appear at night.

===Student 6 : (Goeun Lee)===

天: 天者,蒼蒼在上,輕淸而至高,日月星辰,繫焉

The sky, which '''has no beginning and no end {00Yes, 蒼蒼 does have that meaning but it is primarily the color of deep blue, which gives the effect of seeming endless.00}''', exists in the above. Being light and clear, it is '''so high that the sun, moon and stars are tied there {00"so...that..." assumes a resultative relation (i.e., sun, moon, and stars are tied there BECAUSE it is high), which is not clearly seen from the original sentence00}'''.

地: 地者在下而博厚山川萬物皆載焉

The earth, which exists in the below, is wide and '''deep {%%thick/dense%%}'''. Mountains, rivers, and all things are together loaded on it.

日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

The sun, which is the essence of Great ''' ''Yang'' {00 yin and yang are now like regular words in English and don't need to be capitalized or italicized.00}''', rises from ''' ''Busang'' {00No need to italicize Pusang and Yangmok because they are more like proper names.00}''' tree <ref> a mythical tree which is said to be located in the East Sea. ''山海經, 海外東經''.</ref> in morning and sets down towards ''Yangmok'' tree in evening. In winter, [its duration] is short; in summer, [its duration] is long.

月: 月者太陰之精遇夜而明望前漸圓望後漸缺

The moon, which is the essence of Great ''Yin'', '''is seen at night with its brightness {%%when it is night, it is bright / it shines%%}'''. Before fifteenth days, it becomes round little by little; after fifteenth days, it wanes gradually.

星辰: 星辰者萬物之精上爲星辰晝隱夜現

Stars, which are the essence of all things, form the celestial body in the above. During daytime, they hide; at night, they become visible.

----

===Student 7 : (Alexandre Le Marchand)===
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1) 天: 天者는 蒼蒼在上하여 輕淸而至高하니 日月星辰이 繫焉이로다

The heaven, is the azure that take place up, it is a brightness blue that reach highness; sun, moon and stars hanging there.

2) 地: 地者는 在下而博厚하니 山川萬物이 皆載焉이로다
The earth takes place down, it is large and thick; mountains, rivers and the ten thousand living things all load on it.

3) 日: 日者는 太陽之精이라 朝出于扶桑하여 暮入于若木하니 冬則短하고 夏則長이로다
The sun is the essence of the great Yang. At the morning it shows up at east where the Busang tree is, and at the evening it enters at west where the Makmok tree is. When it’s winter then it’s short, when it’s summer then it’s long.

4) 月: 月者는 太陰之精이라 遇夜而明하니 望前漸圓하고 望後漸缺이로다

The moon is the essence of the great Yin. They meet the evening and bright. During the fifteen first days of the mouth they gradually become circular and then during the last fifteen days it decline.

5) 星辰: 星辰者는 萬物之精이니 上爲星辰하여 晝隱夜現이로다

The stars are the essence of the ten thousand things. It raise up and become stars which are hide during the day and visible at night.

===Student 8 : Bryan Sauvadet===
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1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰, 繫焉.
The heaven is the azure in the above ; it is the light, clear, and extremely high. The sun, the moon, the stars and the constellations are bound there.

2. 地: 地者,在下而博厚<ref>博厚 : 《禮記•中庸》</ref> ,山川萬物, 皆載焉.
The earth is under, also large and bountiful. Mountains, streams, ten thousand things are carried there.

3. 日: 日者,太陽之精,朝出于扶桑<ref>扶桑 : 《論衡•說日》/ 《漢書•揚雄傳上》/ 《山海經•海外東經》/ 《西遊記》 / 《三國演義》</ref> ,暮入于若木<ref>若木 : 《論衡•儒增》 / 《史記•秦本紀》/ 《戰國策•范睢至秦》/ 《山海經•大荒北經》</ref> ,冬則短夏則長
The sun is the essence of the great Yang, in the morning it appear from the Fusang tree, in the evening it '''come on {%%goes into%%}''' the Ruomu tree, in winter it is short, in summer it is long.

4. 月: 月者,太陰之精,遇夜而明,望前漸圓,望後漸缺.
The moon is the essence of the great Yin, when the night comes it is brilliant. Before the '''first fifteen days of month {%%fifteenth day of the month%%}''', it becomes gradually circular, and after it is gradually on the wane.

5. 星辰: 星辰者,萬物之精,上爲星辰,晝隱夜現.

The stars and constellations are the essences of ten-thousand things, when the essences go to '''{^the^}''' heaven, they become stars and constellations. On day-time they’re concealed, on night-time they appear.

===Student 9 : HeeJin Lee===
----
1. As for the sky / [it] is indeed blue up [there] / [it is] light [and] clear and extremely high / the sun [,] the moon [,] [and] the stars [are] fixed there.

2. As for the earth / [it] is below and wide [and] thick / mountains [,] streams [,] [and] all things [are] carried on it

3. As for the sun / [it is] the essence of the Great Yang / [in] the morning [it] leaves [/arises] from pusang* / [at] dusk [it] enters into '''yakmok {%%yangmok%%%}'''** / [if it is] winter then [it is] short / [if it is] summer then [it is] short
* '''Place marker for sunrise {00 Pusang is not just a place marker but there is more to it. Give more details.00}'''
** Place marker for sunset

4. As for the moon / [it is] the essence of the Great Yin / [it] encounters night and brightens [it] / before the fifteenth day of the month [it] gradually [becomes] round / after the fifteenth day of the month [it] gradually wanes

5. As for the stars / [they are] the essence of all things / [it] rises [and] becomes stars / [in] daytime [they] hide [in] night[time] [they] appear

===Student 10 : (Write your name)===
----

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----
01. Sky: Sky is very blue on top (of your head). It is light, clear, and very high. The sun, the moon, and the stars are hung in it.

02. Earth: Earth is under (your feet) and extensive and thick. Mountains, rivers, and a million things are all put in it.

03. Sun: The sun is the essence of the great ''yang''. It comes out from the east in the morning and sets down to the west. If it is winter, then days are shorter; if it is summer, then days are longer.

04. Moon: The moon is the essence of the great ''yin''. When it meets night, it brightens. For the first half of the (lunar) month, it gradually waxes; for the second half of the (lunar) month, it gradually wanes.

05. Stars: The essence of a ten thousand things ascends and becomes stars. They hide during the day and appear at night.

===Student 13 : (Write your name)===
----

===Student 14 : (Write your name)===
----

동몽선습 7 - 10

2017-07-13T10:46:32Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
君臣有義

7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

8. 是故로 君者는 體元而發號施令者也요 臣者는 調元而陳善閉邪者也라 會遇之際에 各盡其道하여 同寅協恭하여 以臻至治하나니

9. 苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

10. 昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰臣事君以忠이라하시니라

}}

=='''Translation'''==

===Student 7 : (Alexandre Le Marchand)===
----
7. 君臣은 天地之分이라 尊且'''貴'''焉하며 卑且賤焉하니 尊貴之使'''卑賤'''과 卑賤之'''事'''尊貴는 天地之'''常經'''이며 古今之通義라

Concerning lords and ministers, '''it is''' the same division as heavens and earth. '''Through this relation''' lords are respected and '''valuable''' while ministers are humble and worthless. The highness and nobility of lord’s status give to ministers '''humble and low circumstances''', as well as the humble and low circumstances of ministers '''create''' the high and noble condition of lords. '''The immutable relation''' of heavens and earth is the right principle crosses ages.

===Student 8 : Bryan Sauvadet===
----

8.是故로 君者는 體'''元''' <ref>體元 : 谓以天地之元气为本。汉班固《东都赋》：“体元立制，继天而作。” 南朝齐王融《三月三日曲水诗序》：“体元则大，怅望姑射之阿。” 唐王维《门下起赦书表》：“体元作则，惟圣裁成。”</ref> 而發號施令者也요 臣者는 '''調'''元而陳善閉邪<ref>陳善閉邪 : 《孟子•離婁下》</ref> 者也라 會遇之'''際'''에 '''各'''盡其道하여 同寅'''協'''恭하여 以臻至'''治'''하나니

For this reason, the ruler embodies '''the primary form of the energy''', he issues the order and promotes the law. The minister '''transfers''' the primary form of the energy, he sets '''before him''' what is good and represses the evil, they meet '''at this time''' and exhaust the way. They are together reverent and they '''are united''' by the respect, by doing so an extreme '''peace''' arrives.

===Student 9 : HeeJin Lee===
----
Indeed perhaps to be a ruler but not be able to exhaust [/reach the end of] the way [of the] ruler or to be a subject but not be able to cultivate [oneself for] the responsibility [of the] subject [,] [then it is] not possible to join together to rule the kingdoms under Heaven [/of the world]. Although '''[this is the case,]''' [to call] my [/one's] ruler incapable, '''he''' is called a traitor.

===Student 10 : Jelena Gledić===
----
10. 昔者에 '''商紂'''暴虐이어늘 比干이 諫而死하니 忠臣'''之節'''이 於斯'''盡'''矣로다 孔子曰臣事君以忠이라하시니라
Once upon a time, in the Shang dynasty, there was '''the King of Zhou''' who was fierce and cruel. Bi Gan remonstrated '''with him''' and died '''for it'''. The loyal minister '''bond''' was thus '''obliterated'''. Confucius said: “The minister serves the ruler with loyalty.”

(2017Translation) 宗室豐山守

2017-07-09T13:28:22Z

Alexandre Le Marchand: /* Student 7 : (Alexandre Le Marchand) */

{{Primary Source Document4
|Image = 종실풍산수.jpg
|English = Magistrate of P’ungsan, a royal kinsman
|Chinese = 宗室豐山守(Chongsil P’ungsan su)
|Korean = 종실풍산수
|Genre =
|Type =
|Author = Sŏng Hyŏn 成俔
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
宗室豐山守。愚騃不辨菽麥。家養鵝鴨。而不知算計。惟以雙雙而數之。一日家僮烹食一鴨。宗室數至雙雙。而餘一隻。乃大怒杖僕曰。汝偸我鴨。必償他鴨。翌日僮又烹食一鴨。宗室數至雙雙。而無餘隻。乃大喜曰。刑罰不可無也。昨夕杖僕。而僕償納之矣。《慵齋叢話.卷五》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
A royal kinsman, the Magistrate of P'ungsan, was so foolish that he could not '''distinguish beans from barley {00This might deserve a note explaining that it is an idiomatic expression in Korean00}'''. In his house he raised geese and ducks but did not know how to calculate. He counted them only by pairs. One day a house servant boiled a duck and ate it. The royal kinsman counted all ducks by pairs, but one was left. At once he got enraged and flogged the servant, and said,
"[Since] You stole my duck, you must compensate for it with another duck." The next day the servant again boiled '''a {%%another%%}''' duck and ate it. The royal kinsman counted all the ducks by pairs, and none was left. So he was greatly pleased, and said, "Punishment cannot but be indispensable. Yesterday evening I flogged the servant, and he made up for it."

==='''Student 2 : Younès M'Ghari'''===
----
The Magistrate of Pungsan, member of the royal clan, was stupid and could not distinguish beans and wheat. He used to feed gooses and ducks. Yet he did not know calculation. He used to count them only by pairing pairs. One day, a house boy boiled a duck and ate it. The member of the royal clan counted by pairing pairs. There was one bird by itself. After having done so, he was highly angry and flogged him saying: “You stole my duck. You must compensate me with another duck.” The next day, the boy, again, boiled a duck and ate it. The member of the royal clan counted by pairing pairs. There was no bird left by itself. Then he happily said: “I cannot not punish you, [so] I flogged you yesterday evening.” The compensation had been accepted.

==='''Student 3 : Petra Sváková'''===
----
A royal kinsman, the Magistrate of P'ungsan was [so] stupid [that] he did not '''distinguish beans and barley {00 A note would be needed to explain that this is an idiomatic expression in Korean00}'''. [His] Family was raising '''gooses{%%geese%%}''' and ducks but he did not know how to count. He [could] count them only by pairs. One day a servant boiled and ate one duck. The royal kinsman was counting [them by] pairs but [there] was left one duck [which did not have a pair]. In an instant, [the magistrate] got very furious and he flogged his servant [while] saying: "You stole my duck, so you have to compensate me with another duck, [that is] for sure." The next day, the servant boiled and ate '''a duck again {%%another duck%%}'''. The royal kinsman '''was counting {%%counted%%}''' [them by] pairs but [this time there] was no duck left [without a pair]. [The magistrate] Was delighted and he said: "We could not do without punishment. Yesterday I flogged the servant and [see] he has [already] compensated it by giving [me another duck]."

==='''Student 4 : (Write your name)'''===
----
A royal kinsman, the Magistrate of P'ungsan, an idiot, could not '''tell apart beans and barley {00 A note would be needed to explain that this is an idiomatic expression in Korean00}'''. The household [of the magistrate] raised geese and ducks and [he] did not know how to count and calculate. [He] only by pairing pairs, counted them.

One day a young male servant of the household boiled and ate a duck.

The royal kinsman counted through [the geese and ducks] by pairing the pairs, and left over one duck. Immediately [he was] greatly angered and '''beat {00杖 is quite specific to flogging00}''' the servant, saying: "You stole [one of] my duck[s], [you] must compensate [me] another duck."

The next day the servant again boiled and ate a duck.

The magistrate paired up the pairs and counted, and left over none. Immediately greatly cheered, [he] said: "It's not possible without punishment – yesterday evening [I] beat the servant, thereby the servant compensated [me] and proffered it."

==='''Student 5 : (Write your name)'''===
----

==='''Student 6 : (Goeun Lee)'''===
The magistrate of Pungsan county, a member of the royal clan, was so foolish that he could not distinguish between beans and barley. His family raised gees and ducks yet he did not know how to count them. Only by pairs were he able to count them. One day, a house servant boiled a duck and ate it. The royal keen counted his ducks pair by pair but there was a single duck left [out of all those pairs]. By this, he was greatly enraged and flogged his servant saying, “You stole my duck! You must compensate it with another one.” The next day, the servant again boiled a duck and ate it. The royal keen counted his ducks pair by pair; then there was no single duck left out. By this, he was greatly delighted and said, “It is impossible to avoid corporal punishment. Last night I flogged him, then he has compensated the loss right away.”
----

==='''Student 7 : (Write your name)'''===
----
The magistrate of P’ungsan, a royal kinsman, was so stupid and foolish so he couldn’t have distinguished beans from wheat. He used to feed geese and ducks at the house, but he was unable to count and calculated, so he only paired pairs in order to count them. One day a young servant of the house boiled and eats a duck. When the kinsman counts it by paring pairs one remains single. The kinsman was very angry and beat the servant saying: “you stole me a duck, you have to repay me one!” The next day the servant boiled and eats again another duck and the kinsman paired pairs to count geese and ducks no one remain alone. So the kinsman was very happy and said: “Punishment cannot be avoided, yesterday I beat the servant and then he repays me a duck".

==='''Student 8 : (Write your name)'''===
----

==='''Student 9 : (Write your name)'''===
----

==='''Student 10 : (Write your name)'''===
----

==='''Student 11 : (Write your name)'''===
----

==='''Student 12 : (Write your name)'''===
----

==='''Student 13 : Ra YeonJae'''===
----

==='''Student 14 : (Write your name)'''===
----

동몽선습 7 - 10

2017-07-09T13:20:32Z

Alexandre Le Marchand: /* Student 7 : (Alexandre Le Marchand) */

=='''Original Script'''==

{{원문텍스트
| =
君臣有義

7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

8. 是故로 君者는 體元而發號施令者也요 臣者는 調元而陳善閉邪者也라 會遇之際에 各盡其道하여 同寅協恭하여 以臻至治하나니

9. 苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

10. 昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰臣事君以忠이라하시니라

}}

=='''Translation'''==

===Student 1 : (Write your name)===
----

===Student 2 : (Write your name)===
----

===Student 3 : (Write your name)===
----

===Student 4 : (Write your name)===
----

===Student 5 : (Write your name)===
----

===Student 6 : (Write your name)===
----

===Student 7 : (Write your name)===
----
7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

Concerning lords and ministers, it is the same division as heavens and earth. Through this relation lords are respected and valuable while ministers are humble and worthless. The highness and nobility of lord’s status give to ministers humble and low circumstances, as well as the humble and low circumstances of ministers create the high and noble condition of lords. The immutable relation of heavens and earth is the right principle crosses ages.

===Student 8 : Bryan Sauvadet===
----

8.是故로 君者는 體元 <ref>體元 : 谓以天地之元气为本。汉班固《东都赋》：“体元立制，继天而作。” 南朝齐王融《三月三日曲水诗序》：“体元则大，怅望姑射之阿。” 唐王维《门下起赦书表》：“体元作则，惟圣裁成。”</ref> 而發號施令者也요 臣者는 調元而陳善閉邪<ref>陳善閉邪 : 《孟子•離婁下》</ref> 者也라 會遇之際에 各盡其道하여 同寅協恭하여 以臻至治하나니

For this reason, the ruler embody the primary form of the energy, he issue the order and promote the law. The minister transfer the primary form of the energy, he set before him what is good and repress the evil, they meet at this time and exhaust the way. They are together reverent and they are united by the respect, by doing so an extreme peace arrive.

===Student 9 : (Write your name)===
----

===Student 10 : (Write your name)===
----

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----

===Student 13 : (Write your name)===
----

===Student 14 : (Write your name)===
----

(2017Translation) 蝴蝶夢

2017-07-06T09:05:08Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document4
|Image = 장자호접몽.JPG
|English = Butterfly dream
|Chinese = 蝴蝶夢(Hudie meng)
|Korean = 호접몽
|Genre =
|Type =
|Author = Zhuangzi 莊子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！不知周也。俄然覺，則蘧蘧然周也。不知周之夢為胡蝶與，胡蝶之夢為周與？周與胡蝶，則必有分矣。此之謂物化。《莊子.齊物論》
}}

=='''Translation'''==

===Student 1 : Sanghoon Na===

Formerly, Zhuang Zhou had a dream of becoming a butterfly, a happily fluttering<ref> [http://sillok.history.go.kr/id/wga_11403025_004 栩栩然] [註 165] 허허연(栩栩然) : 기뻐하는 모양. 세조실록 45권 </ref> butterfly talking to himself "This is what I want!" He did not know that it was he.
Suddenly he awoke, and then clearly realized<ref> [http://sillok.history.go.kr/id/wga_11403025_004 蘧蘧然] [註 166] 거거연(籧籧然) : 스스로 깨닫는 모양. 세조실록 45권 </ref> it was he.
He did not know whether it was he dreaming of becoming a butterfly, or it was a butterfly dreaming of becoming him.
[But] Between Zhou and a butterfly, there must be a distinction! This is called the "transitory character of things."<ref> [http://www.acmuller.net/con-dao/zhuangzi.html 物化] 물화(物化): the transitory character of things (Charles Muller) </ref> <ref> [http://ctext.org/zhuangzi/adjustment-of-controversies 物化] 물화(物化): the Transformation of Things (James Legge) </ref>。
---------------------
Footnotes
<references/>

===Student 2 : (Younès M'Ghari)===
----
Once, Zhuang Zhou dreamt of being a butterfly, a fluttering butterfly. He himself was feeling very happy and could go wherever he wanted to. He did not know he was Zhou. He suddenly woke up and then was clearly Zhou. He did not know either it was Zhou dreaming of being a butterfly or a butterfly dreaming of being Zhou. If it is about Zhou and a butterfly, there should be a distinction. This is called the transformation into things.

===Student 3 : (Write your name)===
----

===Student 4 : (Write your name)===
----
Once Zhuangzi dreamt of being a butterfly, and like a butterfly, was flutteringly happy and carefree. [He] did not know he was Zhuangzi.

Suddenly he awoke, apparently Zhuangzi.

[He] did not know if he was Zhuangzi dreaming [of] being a butterfly or a butterfly dreaming [of] being Zhuangzi.

If [there is] a Zhuangzi and a butterfly, then there must be a distinction. This is called becoming a thing.

===Student 5 : (Jae Yong Chang)===
----
There was a man in the state of Chu who was selling a shield and a spear. (He was) proudly saying that my shield was so strong that nothing made it damaged.
Saying again, my spear was also so sharp on anything that it’s impossible to be damaged. A person asked if you were to take your spear to strike your shield, what would it happen? Then he couldn’t be answered. Generally speaking, a shield that cannot be damaged and a spear that cannot be damaged, it cannot be in the same world and existed.

===Student 6 : (Write your name)===
----

===Student 7 : (Alexandre Le Marchand)===
----
A long time ago Zhuang Zhu dreamed that he was a butterfly, flirting around as a butterfly and enjoyed this feeling. He didn’t know he was Zhu. He suddenly woken up and realize he is Zhu. He wasn’t able to know if it was himself who dreaming being a butterfly or if it was a butterfly dreaming of being him. Zhu and the butterfly, it needed to be split. This is what we call the mutation of things.

===Student 8 : (Write your name)===
----

===Student 9 : (Write your name)===
----

===Student 10 : (Write your name)===
----

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----

===Student 13 : Ra YeonJae===
----
Once, ZhuangZhou dreamt of becoming a butterfly, a happily fluttering butterfly. He realized that it was exactly what he want! It did not know it was Zhou. Suddenly he woke up and it was clearly came across his mind that he was Zhou. He did not distinguish Zhou dreamt of becoming a butterfly or butterfly dreamd of becoming Zhou. If there are Zhou and butterfly, then there should be distinction between them. It is referred to as the becoming of things.

===Student 14 : (Write your name)===
----

(2017Translation) 矛盾

2017-07-06T09:02:33Z

Alexandre Le Marchand: /* Student 7 : (Write your name) */

{{Primary Source Document4
|Image = 한비자모순.JPG
|English = Spear and shield
|Chinese = 矛盾
|Korean = 모순
|Genre =
|Type =
|Author = Han Fei zi 韓非子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。又譽其矛曰吾矛之利，於物無不陷也。或曰以子之矛陷子之楯，何如？其人弗能應也。夫不可陷之楯與無不陷之矛，不可同世而立。《韓非.難一》
}}

=='''Translation'''==

==='''[sample] Instructor : Young Kyun Oh'''===
----
In the state of Chu (Chinese: 楚), there was a man who sold shields and spears. Praising the spear, he said, "As for the sturdiness of my shield, nothing can break through it." Praising the spear, he said, "As for the sharpness of my spear, [when it is applied] on things, there is nothing it does not break through." Someone said, "If you break through your shield with your spear, what would it be like?" The man could not respond to it. A shield that cannot be broken through and a spear that can break through anything cannot sustain sharing the same time.

==='''Student 1 : Sanghoon Na'''===
----
There was a man in the state of Chu, who was selling shields and spears.
He praised them saying: “My shields are sturdy, and nothing can sink into them.”
Again, he praised his spears saying:“My spears are sharp to anything, [so] there is nothing that they cannot sink into.”
Someone asked: “If you pierced your shield with your spear, what would it be like?”
The man could not answer.
So a shield that cannot be pierced and a spear that can pierce anything cannot coexist in the world.

==='''Student 2 : Younès M'Ghari'''===
----
Among the people of Chu, there was someone selling spears and shields; he was praising them saying: "[With] The solidity of my shield, nothing can go through [it]." Again, he praised his spear saying: "[With] The sharpness of my spear, there is nothing that it does not go through." Someone said: "Your spear going through your shield, how would that be ?" To this, he could not answer. As a matter of fact, a shield that nothing can go through and a spear that can go through anything cannot coexist in the same time.

==='''Student 3 : Petra Svakova'''===
----

==='''Student 4 : (Write your name)'''===
----
In the state of Chu there was a man who sold shields and spears.

Praising them, he said: "The sturdiness of my shields [is such that] nothing can pierce them."

Again praising his spears, he said: "The sharpness of my spears against anything [is such that there is] nothing [it] pierces not."

Someone asked, "Using your spears to pierce your shields, how's that like?"

He could not answer.

So, a shield that cannot be pierced and a spear [with] nothing [it] pierces not cannot [in the] same world exist.

==='''Student 5 : (Jae Yong Chang)'''===
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There was a man in the state of Chu who was selling a shield and a spear. (He was) proudly saying that my shield was so strong that nothing made it damaged.
Saying again, my spear was also so sharp on anything that it’s impossible to be damaged.
A person asked if you were to take your spear to strike your shield, what would it happen? Then he couldn’t be answered.
Generally speaking, a shield that cannot be damaged and a spear that cannot be damaged, it cannot be in the same world and existed.

==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Alexandre Le Marchand)'''===
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In the kingdom of Chu was a man selling spears and shields. He praises it saying this: “the hardness of my shields, there is nothing that can break through it”. And then he adds praise about he’s shield saying: “the sharpness of my spear, there is nothing it can’t be damage by it”. Someone said: “What about using one of your spears to break through one of your shields?” The seller was unable to respond to this. Well, there is no way a spear is damageable without any damaged shield. It cannot occur at the same moment and both standing up.
it do not damaging a shield.

==='''Student 8 : (Bryan Sauvadet)'''===

----楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。

In the kingdom of Chu 楚 , there was a man who sells shields and spears. He praised the hardness of his shields; such he said “To the views of my shields, nothing can break through it.”

又譽其矛曰吾矛之利，於物無不陷也。

Also, he praised his spear and said “To the hardness of my spears, there is nothing it cannot spike into.

或曰以子之矛陷子之楯，何如？

Someone question the seller and said “If you pierce your shield with your spear, what’s going to happens?”

其人弗能應也。

The man couldn’t respond.

夫不可陷之楯與無不陷之矛，不可同世而立。

So, a shield that cannot be pierced and a spear that can pierce anything cannot share a generation and stand together.

《韓非.難一》

==='''Student 9 : (Write your name)'''===
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==='''Student 10 : '''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : Ra YeonJae'''===
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There was a person who sells spears and shields among the people of Chu. Praising them and he said, “the strongness of my shields is like that nothing can go through.” Also, praising the shields and he said, “the sharpness of my spear is like that cannot go through nothing.” Someone asked, “if go through your shield with your spear, how would that be?” The seller could not respond to that. Therefore, a shield that cannot be gone through and a spear that cannot go through nothing could not exist and stand in the same time.

==='''Student 14 : (Write your name)'''===
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