장서각위키 - 사용자 기여 [ko]

동몽선습 19 - 23

2017-07-21T02:52:00Z

Bryan Sauvadet:

=='''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)===

19. 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. 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

20. Being friends means '''getting close with people of virtue'''. From the Son of Heaven to every common man there is no one who don’t need friends to be accomplished. 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. You must harangue him into morality with trust, '''to tell honestly'''. Faithfully admonish your friend, and lead him to goodness, if it doesn’t operate, stop '''it [the friendship]'''.

For this reaon, when you find friend, you must examine to choose an honest person, choose a friend, who is better than you. You must harangue him into morality with trust, to tell honestly. Faithfully admonish your friend, and lead him to goodness, if it doesn’t operate, stop it [to admonish].

===Student 9 : HeeJin Lee===
----
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

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===
----
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

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.”

동몽선습 7 - 10

2017-07-21T02:34:43Z

Bryan Sauvadet:

=='''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. [In 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. When they meet and exhaust the Way, they are '''together reverent''' and are united by the respect, by doing so an extreme '''peace''' arrives.

For this reason, the ruler embodies the primary energy, he issues the order and promotes the law. The minister adjust the primary energy, he '''sets before him''' what is good and represses the evil. When they meet and exhaust the Way, they are respect each other and are united by the respect, by doing so an extreme peace arrives.

===Student 9 : HeeJin Lee===
----
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

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 King 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) 庖丁解牛

2017-07-20T06:57:01Z

Bryan Sauvadet:

{{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：

Prince Wenhui said :

「嘻，善哉！技蓋至此乎？」

“Ah! Incredible! Your art should have become so perfect!”

庖丁釋刀對曰：

Cook Ding laid down his knife and reply:

「臣之所好者，道也，進乎技矣。

"What I love is the Way, something in advance of any art.

始臣之解牛之時，所見無非全牛者；

When I began to cut the ox, I saw nothing but just the carcass.

三年之後，未嘗見全牛也。

After three years I ceased to see it as a whole.

方今之時，臣以神遇而不以目視，官知止而神欲行。

Now, I practice with a spiritual manner, and don’t look at it with my eyes. The use of my senses is stopped, and my spirituality as it wills.

----

==='''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) 庖丁解牛

2017-07-20T06:56:40Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

(2017Translation) 彌妻啖草

2017-07-20T06:09:56Z

Bryan Sauvadet:

{{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 : Ra Yeonjae'''===
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.

----

Domi’s wife was beautiful and had a upright behavior. King GaeRu <ref> King Gaeru(蓋婁王, ?~166), the 4th king of Baekjae. He reigned from 128 to 166. </ref> heard it, told Domi, “even if your wife is chaste, seduce her with crafty words in a dark and deem place, then it might move her mind.”

==='''Student 1 : Sanghoon Na'''===
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.

Tomi said, "As for [your] servant's wife, even if she dies, she will not be double-minded. The king wanted to test it. He kept Tomi with work and made an intimate minister disguised with the king's attire. At night he arrived at Tomi's house.

----

==='''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 : Petra Sváková'''===
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.
----
The wife said: "King does not say [such] idle words. Dare I disobey? Great king, please, let me enter the room first. I will change my clothes and proceed." She retreated, dressed up one [of her] maids and pushed her.

==='''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.

----
The king afterwards knew he was deceived [and] extremely enraged, falsely accused To Mi of a crime, gouged out his two eyes, [and] put him on a boat [and sent him] floating [away on the] river. Following [this, the king] pulled To Mi's wife [to him], coercively, wanting to defile her.

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

----
[His] wife said, “Now my husband had already been lost, a single woman was not sustainable alone. This situation made [me] to be the King’s servant. How dare to be against it.” Now, I have something to avoid. Please wait for other day. The king trusted and allowed it.

==='''Student 6 : (Goeun Lee)'''===
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.
----
She ran away and reached mouth of a river [but] could not cross it. [She] cried to heaven and wept bitterly. Suddenly [she] saw a boat coming. She took on it and reached Ch’ŏnsŏng Island. [There] she met her husband who had not died. She dug out grassroots and chewed them. Both together went to Koguryŏ and ended up roaming about foreign land as strangers.

==='''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.

She lied and ran away to escape, exited the wall of the fortress.
So she went next to the river and cried.
The spirit of heaven and earth are all bless and assistance.
On the top of the Ch'ônsông island she met her husband.

----

(2017Translation) 成忠獄死

2017-07-20T05:46:50Z

Bryan Sauvadet:

{{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.
----

==='''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.

문장 31 - 35

2017-07-18T13:14:13Z

Bryan Sauvadet: /* Student 8 : (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.

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 shining {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'

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

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

==='''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)'''===
----

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

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

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

문장 26 - 30

2017-07-18T13:07:51Z

Bryan Sauvadet: /* Student 8 : Bryan Sauvadet */

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

{{원문텍스트
| =
26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

}}

=='''Translation'''==

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

==='''Student 2 : Younès M'Ghari'''===
----
26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

In the reality of humans, if you do not make clothes all year, then you will be cold, if you do not eat again in a day, then you will starve. Thus the sages made clothes and food which they provided to the living people.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

What a scholar takes as work is reading '''{^books^}''' (out loud) and cultivation of oneself, properly dressing with clothes and hats, being careful with his language and behavior; generally one who pursues an official career should start from being a scholar.

28. 孝悌: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

The way of filiality and fraternity is rooted in Heaven’s nature; non-filiality and non-fraternity are close to birds and beasts. Serving parents with sincerity, serving elders with respect: this is filiality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

Between heaven and earth there are four directions: forward is the south, backward is the north, left side is the east, right side is the west.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

They appear miscellaneous in mountains and fields are the hair of earth; in spring and summer they appear and grow, in autumn and winter they turn yellow and dry.

==='''Student 3 : Petra Sváková'''===
----
26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

Clothing and Food: [As for] the reality of humans, [if they] do not make clothes over the year, then [they will be] cold. [If they] do not eat again in one day, then [they will] starve. Therefore, the sages made the clothes and the food and provide [them] to people.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

Scholars: What scholars take as their work is reading books (aloud) to cultivate themselves, dressing properly with clothes and hats, being careful with their language and behaviour. In general, those '''who become [government] officials and advance {00or "those who advance to become government officials"00}''', [they should] start from [becoming] scholars first.

Corrected text:

Scholars: What scholars take as their work is reading books (aloud) to cultivate themselves, dressing properly with clothes and hats, being careful with their language and behaviour. In general, those who advance to become government officials, [they should] start from [becoming] scholars first

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

Filiality and Fraternity: The way of filiality and fraternity is based on Heavenly nature. [If a person] is not filial and fraternal, [then he is] close to birds and beasts. Serving parents with sincerity and serving elders with respect, this is filiality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

Four directions: Between Heaven and Earth, there are four directions. Front is south, back is north, left is east, and right is west1.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

Plants: [They] grow miscellaneously in mountains and wild fields, [they] become hair of the earth, in spring and summer [they] bloom and grow, and in autumn and winter then [they] turn yellow and wither.

1 These directions are from the view of the emperor.

==='''Student 4 : (Write your name)'''===
----
26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

Clothing and Food – [As for] human's circumstances, [if] by a year's end [they] do not make [clothes], then [they] will be cold. [If] in one day do not again eat, then [they] will be hungry. [This is] the reason sages then made clothes and food to [let] people live amply.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

Scholars – What scholars take to be their business is reading [out loud] books to cultivate [their] selves, [properly] arranging their clothing and '''headgear {00maybe just "cap"}''', and [making] careful their speech and behavior. In general those '''who [become] officials and advance {%%advance to become officials%%}''' start by being scholars first.

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

Filiality and Fraternity – The way of filiality and fraternity is rooted in heavenly nature. Not being filial and not be fraternal is close to [being] birds and beasts. Serving parents with sincerity and serving elders with respect, this is filiality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

The Four Directions - Between heaven and earth there are four directions. [In] front is south, behind is north, [to the] left is east, and [to the] right is west.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

Grasses - The miscellany [of plants] living in the mountains and wild fields make up the hair of the earth. [In] spring and summer [they] come alive and grow, [in] autumn and winter [they] then yellow and dry up.

Edited Sections:

27. Scholars – What scholars take to be their business is reading [out loud] books to cultivate [their] selves, [properly] arranging their clothing and caps, and [making] careful their speech and behavior. In general, those who advance to become officials start by being scholars first.

==='''Student 5 : (Jae Yong Chang)'''===
----
26. 衣食: 人情, 終歲不制則寒, 一日不再食則飢. 故聖人乃制衣食, 以厚生民

Clothes and Food: In the reality of human, all year round, [you] don’t make clothes and then [you] will be cold. All day round, [you] don’t eat again, then [you] will be hungry. For that reason, the sages made clothes and food with which they provided the people.

27. 士: 士之爲業, 讀書修身, 整其衣冠, 謹其言行, 凡爲仕進者, 自士而始

Scholars: The work that a scholar takes is reading books and cultivating himself. Dress up your cloth and hat properly, be careful of your speech and behavior. In general, those who '''serve in the government and advance [to high position] {%%advance to become officials%%}''', [they] start from being a scholar.

28. 孝弟: 孝悌之道, 根於天性, 不孝不悌, 近於禽獸也, 事親以誠事長以敬是爲孝悌也

Filial piety and Fraternity: The way of filial piety and fraternity roots in Heavenly nature. [If one is] not filial and not fraternal, [he/she is] close to birds and beasts. Serving parents with sincerity and serving elders with respect, that is filial piety and fraternity.

29. 四方: 天地之間, 有四方, 前爲南, 後爲北, 左爲東, 右爲西

Four directions: Between heaven and earth, there are four directions: front is south, back is north, left is east, and right is west.

30. 草: 雜生山野, 爲地之毛, 春夏生長, 秋冬則黃枯

Grass: Miscellaneous things live in mountains and fields. [They] become the earth’s hair. In spring and summer, they live and grow. In autumn and winter, they turn into yellow and dry.

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

26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

[As for] human condition, [if they] do not make clothing over a year, then [they feel] chill; [if they] do not eat twice a day, [they feel] hungry. For this reason, the sages 1) made clothing and food for people to multiply and live in comfort.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

For scholars to become a scholar is this: [He should] cultivate himself with reading books, properly dress '''his attire {%%himself with clothes%%}''' and hat, restrain his words and behavior. In general, '''becoming an official {%%advance to become officials%%}''' starts from being a scholar.

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

The way of filiality and fraternity [is] rooted '''at one’s given nature {%%in the heavenly (or heaven-given) nature%%}. [If someone is] not filial and not fraternal, [he is] close to birds and beasts. Serve parents with sincerity, serve the older with respect; this is filiality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

Between heaven and earth, there are four directions: front '''equals {%%is%%}''' south, back '''equals {%%is%%}''' north, left '''equals {%%is%%}''' east, and right '''equals {%%is%%}''' west.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

Miscellaneous grass living in mountains and fields form the hairs of the earth. [In] spring and summer, they bloom and grow; [in] autumn and winter, they turn into brown and wither.

1) The Yellow Emperor (Huangdi Xuan Yuan 黃帝軒轅) and Suiren shi 燧人氏: The yellow emperor is believed to teach ancient people how to make clothings. Suiren shi is believed to make fire and teach people to cook food.

----

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

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

26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

The human condition exhaust the age, if you don’t make close you will be cold. One day, if you don’t eat again you will be angry. Therefore, sages provide cloths and food for people.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

That the scholar takes as his function, is reading a text out loud as self-cultivation. You properly dress yourself with garland and cap, be careful about language and way of walking. In general, those who take a government position and move forward, have to start from the status of scholar.

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

The way of filiality and fraternity, is rooted in the heavenly nature, if you are not fililal and not fraternal there is no difference with beast. Serving parents with sincerity, Serving older with respect, this is finality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

Between heaven and earth, there are four directions: front is on the south, back is on the north, left is on the east, and right is on the west.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

It’s insignificant growth on the mountains and fields, become the hair of the earth, in spring and summer they live long, and in fall and winter they turn into yellow

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

==='''Student 10 : Jelena Gledić'''===
----
26. Clothing and food: 

'''If humankind {%%In the reality of human beings, if one%%}''' does not make clothes in a whole year, they will be cold. If '''they do {%%one does%%}''' not eat again in one day, they will starve. The sages of old thus made clothing and food with which the lives of the people prosper. 

27. Scholars: 

What scholars deem as their work is self-cultivation through reading, [wearing] proper '''attire {00 or clothes and caps00}''', minding language and behavior. Generally, those who take a government position and advance start from being a scholar. 

28. Filiality and fraternity: 

The way of filiality and fraternity is rooted in the nature of Heaven. If you are not filial and you are not fraternal, you are closer to the birds and the beasts. Serving parents sincerely, serving elders respectfully, that is filiality and fraternity. 

29. The four directions: 

Between heaven and earth there are four directions. Front is South. Back is North. Left is East. Right is West. 

30. Grass: 

The diverse growth on the mountains and plains is the hair of the earth. In spring and summer it emerges and grows, in fall and winter it dries and withers.

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

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

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

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

문장 26 - 30

2017-07-18T12:53:26Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

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

{{원문텍스트
| =
26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

}}

=='''Translation'''==

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

==='''Student 2 : Younès M'Ghari'''===
----
26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

In the reality of humans, if you do not make clothes all year, then you will be cold, if you do not eat again in a day, then you will starve. Thus the sages made clothes and food which they provided to the living people.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

What a scholar takes as work is reading '''{^books^}''' (out loud) and cultivation of oneself, properly dressing with clothes and hats, being careful with his language and behavior; generally one who pursues an official career should start from being a scholar.

28. 孝悌: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

The way of filiality and fraternity is rooted in Heaven’s nature; non-filiality and non-fraternity are close to birds and beasts. Serving parents with sincerity, serving elders with respect: this is filiality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

Between heaven and earth there are four directions: forward is the south, backward is the north, left side is the east, right side is the west.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

They appear miscellaneous in mountains and fields are the hair of earth; in spring and summer they appear and grow, in autumn and winter they turn yellow and dry.

==='''Student 3 : Petra Sváková'''===
----
26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

Clothing and Food: [As for] the reality of humans, [if they] do not make clothes over the year, then [they will be] cold. [If they] do not eat again in one day, then [they will] starve. Therefore, the sages made the clothes and the food and provide [them] to people.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

Scholars: What scholars take as their work is reading books (aloud) to cultivate themselves, dressing properly with clothes and hats, being careful with their language and behaviour. In general, those '''who become [government] officials and advance {00or "those who advance to become government officials"00}''', [they should] start from [becoming] scholars first.

Corrected text:

Scholars: What scholars take as their work is reading books (aloud) to cultivate themselves, dressing properly with clothes and hats, being careful with their language and behaviour. In general, those who advance to become government officials, [they should] start from [becoming] scholars first

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

Filiality and Fraternity: The way of filiality and fraternity is based on Heavenly nature. [If a person] is not filial and fraternal, [then he is] close to birds and beasts. Serving parents with sincerity and serving elders with respect, this is filiality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

Four directions: Between Heaven and Earth, there are four directions. Front is south, back is north, left is east, and right is west1.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

Plants: [They] grow miscellaneously in mountains and wild fields, [they] become hair of the earth, in spring and summer [they] bloom and grow, and in autumn and winter then [they] turn yellow and wither.

1 These directions are from the view of the emperor.

==='''Student 4 : (Write your name)'''===
----
26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

Clothing and Food – [As for] human's circumstances, [if] by a year's end [they] do not make [clothes], then [they] will be cold. [If] in one day do not again eat, then [they] will be hungry. [This is] the reason sages then made clothes and food to [let] people live amply.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

Scholars – What scholars take to be their business is reading [out loud] books to cultivate [their] selves, [properly] arranging their clothing and '''headgear {00maybe just "cap"}''', and [making] careful their speech and behavior. In general those '''who [become] officials and advance {%%advance to become officials%%}''' start by being scholars first.

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

Filiality and Fraternity – The way of filiality and fraternity is rooted in heavenly nature. Not being filial and not be fraternal is close to [being] birds and beasts. Serving parents with sincerity and serving elders with respect, this is filiality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

The Four Directions - Between heaven and earth there are four directions. [In] front is south, behind is north, [to the] left is east, and [to the] right is west.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

Grasses - The miscellany [of plants] living in the mountains and wild fields make up the hair of the earth. [In] spring and summer [they] come alive and grow, [in] autumn and winter [they] then yellow and dry up.

Edited Sections:

27. Scholars – What scholars take to be their business is reading [out loud] books to cultivate [their] selves, [properly] arranging their clothing and caps, and [making] careful their speech and behavior. In general, those who advance to become officials start by being scholars first.

==='''Student 5 : (Jae Yong Chang)'''===
----
26. 衣食: 人情, 終歲不制則寒, 一日不再食則飢. 故聖人乃制衣食, 以厚生民

Clothes and Food: In the reality of human, all year round, [you] don’t make clothes and then [you] will be cold. All day round, [you] don’t eat again, then [you] will be hungry. For that reason, the sages made clothes and food with which they provided the people.

27. 士: 士之爲業, 讀書修身, 整其衣冠, 謹其言行, 凡爲仕進者, 自士而始

Scholars: The work that a scholar takes is reading books and cultivating himself. Dress up your cloth and hat properly, be careful of your speech and behavior. In general, those who '''serve in the government and advance [to high position] {%%advance to become officials%%}''', [they] start from being a scholar.

28. 孝弟: 孝悌之道, 根於天性, 不孝不悌, 近於禽獸也, 事親以誠事長以敬是爲孝悌也

Filial piety and Fraternity: The way of filial piety and fraternity roots in Heavenly nature. [If one is] not filial and not fraternal, [he/she is] close to birds and beasts. Serving parents with sincerity and serving elders with respect, that is filial piety and fraternity.

29. 四方: 天地之間, 有四方, 前爲南, 後爲北, 左爲東, 右爲西

Four directions: Between heaven and earth, there are four directions: front is south, back is north, left is east, and right is west.

30. 草: 雜生山野, 爲地之毛, 春夏生長, 秋冬則黃枯

Grass: Miscellaneous things live in mountains and fields. [They] become the earth’s hair. In spring and summer, they live and grow. In autumn and winter, they turn into yellow and dry.

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

26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

[As for] human condition, [if they] do not make clothing over a year, then [they feel] chill; [if they] do not eat twice a day, [they feel] hungry. For this reason, the sages 1) made clothing and food for people to multiply and live in comfort.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

For scholars to become a scholar is this: [He should] cultivate himself with reading books, properly dress '''his attire {%%himself with clothes%%}''' and hat, restrain his words and behavior. In general, '''becoming an official {%%advance to become officials%%}''' starts from being a scholar.

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

The way of filiality and fraternity [is] rooted '''at one’s given nature {%%in the heavenly (or heaven-given) nature%%}. [If someone is] not filial and not fraternal, [he is] close to birds and beasts. Serve parents with sincerity, serve the older with respect; this is filiality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

Between heaven and earth, there are four directions: front '''equals {%%is%%}''' south, back '''equals {%%is%%}''' north, left '''equals {%%is%%}''' east, and right '''equals {%%is%%}''' west.

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

Miscellaneous grass living in mountains and fields form the hairs of the earth. [In] spring and summer, they bloom and grow; [in] autumn and winter, they turn into brown and wither.

1) The Yellow Emperor (Huangdi Xuan Yuan 黃帝軒轅) and Suiren shi 燧人氏: The yellow emperor is believed to teach ancient people how to make clothings. Suiren shi is believed to make fire and teach people to cook food.

----

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

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

26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

The human condition exhaust the age, if you don’t make close you will be cold. One day, if you don’t eat again you will be angry. Therefore, sages provide cloths and food for people.

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

That the scholar takes as his function, is reading a text out loud as self-cultivation. You properly dress yourself with garland and cap, be careful about language and way of walking. In general, those who take a government position and move forward, have to start from the status of scholar.

28. 孝弟: 孝悌之道根於天性不孝不悌近於禽獸也事親以誠事長以敬是爲孝悌也

The way of filiality and fraternity, is rooted in the heavenly nature, if you are not fililal and not fraternal there is no difference with beast. Serving parents with sincerity, Serving older with respect, this is finality and fraternity.

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

It’s insignificant growth on the mountains and fields, become the hair of the earth, in spring and summer they live long, and in fall and winter they turn into yellow

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

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

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

==='''Student 10 : Jelena Gledić'''===
----
26. Clothing and food: 

'''If humankind {%%In the reality of human beings, if one%%}''' does not make clothes in a whole year, they will be cold. If '''they do {%%one does%%}''' not eat again in one day, they will starve. The sages of old thus made clothing and food with which the lives of the people prosper. 

27. Scholars: 

What scholars deem as their work is self-cultivation through reading, [wearing] proper '''attire {00 or clothes and caps00}''', minding language and behavior. Generally, those who take a government position and advance start from being a scholar. 

28. Filiality and fraternity: 

The way of filiality and fraternity is rooted in the nature of Heaven. If you are not filial and you are not fraternal, you are closer to the birds and the beasts. Serving parents sincerely, serving elders respectfully, that is filiality and fraternity. 

29. The four directions: 

Between heaven and earth there are four directions. Front is South. Back is North. Left is East. Right is West. 

30. Grass: 

The diverse growth on the mountains and plains is the hair of the earth. In spring and summer it emerges and grows, in fall and winter it dries and withers.

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

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

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

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

문장 21 - 25

2017-07-18T12:45:52Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

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

{{원문텍스트
| =
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)'''===
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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

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)'''===
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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 : (Write your name)'''===
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==='''Student 8 : Bryan Sauvadet'''===
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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

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 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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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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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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문장 16 - 20

2017-07-18T12:33:34Z

Bryan Sauvadet: /* Student 8 : (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===
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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

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===
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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: 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?
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===Student 7 : (Write your name)===
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===Student 8 : Bryan Sauvadet ===
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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

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)===
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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 11 - 15

2017-07-18T12:26:26Z

Bryan Sauvadet: /* Student 8 : (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===
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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)===
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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)===
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===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.
----

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

문장 6 - 10

2017-07-18T12:19:56Z

Bryan Sauvadet: /* Student 8 : (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

Corrected text:
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 ''ki'' that the great Earth exhales, it goes and comes in the air, it moves and rests 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 goes around along with the wind, with that it gives out rain and snow and it 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 '''{%%earth%%}''' blowing the vital air, it goes and comes '''{^in the air^}''', '''among the space it alternatively moves and rests {%% There are times that it moves and stops.%%}'''. Originally it has no '''print {00or trace00}''' 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 {%%follows flying 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 goes down, the earth’s vitality rises up, then it turns '''{^into^}''' to dews and '''makes shine the grace, trees and white cereal {%% wets/douses 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 '''flow of water and pool {00 or gracious pond?00}''' of heaven and earth. '''By time {%%opportunely%%}''' it moves and sprays '''{^water on^}''' things, '''by making live grace and trees {%%with which it generates grass and trees%%}''' and also feeds '''tree {%%rice%%}''' 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 {%%fog%%}'''. '''For a little while {%%In a fragment of time%%}''' it blows and raise so a little piece of ground is hardly distinguishable.

===Student 8 : Bryan Sauvadet ===
----
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 when the earth exiling the Qi. It comes and goes in the void. It has time to move and rest. Originally, there is no trace 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 essential Qi of the mountain and the stream, which evaporates and become clouds. They follow the wind and goes around; by doing that it gives rain and snow. They always follow a flying dragon.

8.露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀

At the time of spring and summer, the Qi of heaven descend and the Qi of the earth grow up, they are transformed into the 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

The rain is the gracious flow of the heaven and the earth, opportunely it moistens things. By this, rain gives life to grass and trees, also it nourishes the grains.

10.霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

When the Qi comes out but the Qi of heaven does not respond, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.

===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)===
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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 {%%In%%}''' 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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(2017Translation) 塞翁失馬

2017-07-18T11:40:58Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

{{Primary Source Document3
|Image = 회남자새옹실마.JPG
|English = Old man in border town loses a horse
|Chinese = 塞翁失馬(Saiweng shima)
|Korean = 새옹실마
|Genre =
|Type =
|Author = 劉安 (''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)'''===
----

==='''Student 4 : (Write your name)'''===
----
Among the people near the border there was one who was good at prediction.1 [His] horse got lost for no reason and went [into] foreign territory, [and] the people all lamented [at] it. The father said, "How can this not be [good] fortune?"

Some months passed. The horse brought [several] fine foreign horses and returned, [and] the people all congratulated [this]. The father said, "How can this not be a misfortune?"

His son loved to ride, fell [off a horse] and broke his thighbone, [and] people all lamented [at] it. His father said, "How can this not be [good] fortune?"

A year passed. Foreigners came [over] the border, able-bodied men drew [their] bows and fought. [Of] the people near the border, the dead [numbered] nine [out of] ten. Only these [two], because of [the son's] lameness, were safeguarded.

Therefore, fortune's becoming misfortune [and] misfortune's becoming fortune changes and cannot end, [and its] profundity cannot be fathomed.

1 術 (K: sul; C: shu) here suggests a kind of arcane art for knowing what the future might bring.

==='''Student 5 : (Jae Yong Chang)'''===
----
Among people who live near the border, there was a man who had a good magic skill. A horse got lost without reason and entered into the lands of the barbarian. Everyone lamented over it. The man said, "how can it not be fortune?” After several months, the horse took the barbarian’s fine horses and came back. Everyone congratulated on that. The man said, “how can it not be disaster?” His house was rich with fine horses. The son liked rising a horse. He fell off a horse and broken his leg. Everyone lamented over it. The man said, "how can it not be fortune?” A year later, the barbarian entered the border with a great numbers. A strong men lifted weapons and went to battle. Of men who lived near the border, nine of ten was dead. Only the son [was alive] because of his fraction. The father and the son saved each other. Therefore, fortune might turn into disaster and disaster might turn into fortune. Change can not come to end, depth can not be measured.

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

==='''Student 7 : (Alexandre Le Marchand)'''===
----
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 : Bryan Sauvadet'''===
----
近塞上之人有善術者，

Among those people nearby border, there is a man, who is good on skill,

馬無故亡而入胡。

A horse, without reasons, got lost and enters in a foreign land.

人皆吊之。

People lamented about it.

其父曰：

The father said:

「此何遽不為福乎？」

This how could not become bless?

居數月，其馬將胡駿馬而歸。

After several months, the horses that left took fine foreign horses and came back with it.

人皆賀之。

Everybody congratulated him.

其父曰：

The father said:

「此何遽不能為禍乎？」

This how could not become a disaster?

家富良馬，其子好騎，墮而折其髀。

The house was rich of 5 horses, the son who like horse riding, fell and broke his bones.

人皆吊之。

Everybody congratulated him.

其父曰：

The father said:

「此何遽不為福乎？」

This how could not become a bless?

居一年，胡人大入塞，，

One year after, foreigners enter passing the border in great numbers.

丁壯者引弦而戰，

People strong enough to serve took weapon and went to battle.

近塞之人，

Among people who are near the border

死者十九

Nine or ten died,

此獨以跛之故，

Only, because of his fracture,

父子相保。

The son and the father, save each other,

故福之為禍，

Therefore fortune turns to disaster

禍之為福，

Disaster turns to fortune,

化不可極，

The mutation cannot come to its end

深不可測也。

It is depth cannot be measured.

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

==='''Student 10 : Jelena Gledić'''===
----
Among the people near the border, there was one who was good at intuiting. A horse got lost by accident and entered Hu<ref>胡, used to denote peoples that were not considered part of the Chinese empire, the term means foreign, foreigner. It is often translated as Barbarian, as it was sometimes used in the context of highlighting the contrast between the Chinese civilization and foreign, mostly nomadic people.</ref> territory. People lamented over this, and the father said: “How will this not become a blessing?” Several months passed, and the horse returned with a noble steed from Hu. People cheered over this, and the father said: “How will this not become a curse?” The household was rich with fine horses and the son liked riding, [but] he fell and broke his thigh. People lamented over this, and the father said: “How will this not become a blessing?” A year passed, and the Hu people vastly penetrated the border. Healthy and strong men drew their bows and battled. Among the borderland people, nine out of ten died. It is only because of the disability that the father and son were both saved. Thus, what is a blessing becomes a curse, what is a curse becomes a blessing – the transformation has no end, the profoundness cannot be measured.

==='''Student 11 : (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

2017-07-18T08:25:17Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

{{Primary Source Document3
|Image = 맹자이오십보소일백보.JPG
|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 : Sanghoon Na'''===
----
King Hui of Liang said, "[As for] My dealing with this state, I have just exhausted my mind on it.
When there was famine in Henei, then I moved the people to Hedong, and moved grain to Henei [for people remaining there]. When there was famine in Hedong, I did likewise.
[However,] Observing the government of neighboring states, there is no one who used their mind like me. [But] The people of the neighboring states do not grow fewer, and my people do not grow more. Why is it so?
Mengzi replied, "[Since] Your majesty is fond of war, allow me to take an illustration from war. Rumblingly soldiers beat the drum, and the blades of weapons then clash [against each other]. [On one side] They throw away their coats of mail, drag their weapons, and flee. Someone runs one hundred paces and then stops, while someone runs fifty paces and then stops. If the one who runs fifty paces mocks the one who runs one hundred, then how would that be? The king said, 'He should no do so. He simply did not go one hundred paces, that is all, [but] this is also fleeing" Mencius said, "If your majesty knows this, then do not hope that your people will become more numerous than those of the neighboring states.

==='''Student 2 : Younès M'Ghari'''===
----
King Hui of Liang1 said: “The way I run the state... I exhert my heart in it. If Henei2 faces a famine, I move its people to Hedong3 and grains of this one to Henei. If Hedong faces a famine, then likewise. Examining the governance of the neighbouring states, noone puts his heart like I do. [But] The people of the neighbouring states do not grow fewer while my people do not grow more. Why is that?" Mengzi4 answered and said: “The king likes war, let me explain this with a battle. Drums beat like “brrum!”, weapons and blades are already clashing, people throw away the shields, drop the weapons and run; some stop after a hundred paces, some stop after fifty paces. If one having run fifty paces laughes at one that ran hundred paces, how is that?” He said: “Not good. It is just that they did not go [up to] a hundred paces, but this is also running.” Mengzi answered: “If the king knows this, then there should be no expectation that [his] people grow over his neighbouring states.”

1: Liang (梁, ?–641 BCE) was a state during the Spring and Autumn period (771-476 BCE) of ancient China; Hui (惠 ; r.????-????) in this story is known as one of its most famous kings.

2: Henei (河內), province name.

3: Hedong (河東), province name.

4: Mengzi (孟子), that is Mencius, the Chinese philosopher.

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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King Hui of Liang said: "My doings are for the country, exhausting my heart for it, and that is all. [If] Henai is famished, then [I] move [some of] the people to Hedong [and] move [some of Hedong's] millet to Henai. [If] Hedong is famished [it is] also [done] like this. Examining the governments of neighboring countries, none have an endeavoring heart like mine. [Yet] people of neighboring countries do not increase or decrease, my people do not increase, why?"

Replying, Mengzi said, "Your majesty loves war. If it pleases you, [let's] use war as an example. Solemnly like drums, weapons' edges already connect, [soldiers] throw away armor, trail weapons, and run. Some [run] a hundred paces and afterwards stop, some [run] fifty paces and afterwards stop. Using [the running of] fifty paces to mock [the running of] a hundred paces, what is [this] like?"

[Mencius] said, "[It] cannot [be]. [Even if it] were not a hundred paces and that was all, this is still running."

[Mencius] said, "If your majesty knows this, then have no wish for [your] people's growing [more] numerous than the neighboring countries[']."

==='''Student 5 : (Write your name)'''===
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==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Alexandre Le Marchand)'''===
----
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 : Bryan Sauvadet'''===
----
梁惠王曰：

King Hui of Liang said:

「寡人之於國也，盡心焉耳矣。

“The way I govern this country, exhausting my heart for it, and that is all.

河內凶，則移其民於河東，移其粟於河內。

In Henai, there is bad harvest, and then I move people to Hedong and send millet to Henai.

河東凶亦然。

When there is also bad harvest in Hedong, I do the same.

察鄰國之政，無如寡人之用心者。

Examine the government of neighboring states, no one use the way of care as I do.

鄰國之民不加少，寡人之民不加多，何也？」

People of neighboring countries do not increase or decrease, my people do not increase, why?"

孟子對曰：

Mencius reply:

「王好戰，請以戰喻。

“The king likes wars, so let me use a war as an example.

填然鼓之，兵刃既接，棄甲曳兵而走。

The drum beats coming load, weapons already touching, the battle start, you trough away the shield, you draw away weapons and you run.

或百步而後止，或五十步而後止。

Some stop after hundred paces, some stop after fifty paces.

以五十步笑百步，則何如？」

Someone laugh at hundred paces about who stop at fifty paces, how is it”

曰：「不可，直不百步耳，是亦走也。」

“It cannot be so, it is not only a hundred paces, but it is running away.”

曰：「王如知此，則無望民之多於鄰國也。」

“King if you knows this, don’t expect peoples be more than in the neighboring states.”

《孟子.梁惠王上》

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

==='''Student 10 : Jelena Gledić'''===
----
King Hui of Liang said: “My humble self has been wholeheartedly exerted in dealing with the state. There is a famine in Henei, [I] move the people to Hedong, and the grains to Henei. There is a famine in Hedong, [and I do] the same. Looking at the government of neighboring states, there is none that uses their heart like my humble self. How is it then that the people of neighboring states do not decrease much [in number], and my people do not increase much [in number]?” Mencius replied: “The king likes combat, please let me compare this to a battle. Drums booming, weapons touching, and the soldiers throw down [their] shields and drop [their] arms and run. Some stop after a hundred paces, some stop after fifty paces. [Those who retreated] fifty paces laugh at [those who retreated] a hundred paces, can it be so?” [The King] said: “It cannot, it is only not a hundred paces, but it is running [away].” [Mencius then] said: “If the King knows this, then there should be no aspiration that the people are greater [in number] than in neighboring states.” “Mencius, ''King Hui of Liang Part I''”

==='''Student 11 : (Write your name)'''===
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(2017Translation) 寧無不平之心乎

2017-07-18T07:48:23Z

Bryan Sauvadet: /* Student 8 : (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 : (Write your name)'''===
----

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

==='''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)'''===
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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) 彌妻啖草

2017-07-18T06:30:37Z

Bryan Sauvadet:

(2017Translation) 彌妻啖草

2017-07-18T06:28:53Z

Bryan Sauvadet:

(2017Translation) 吮疽之仁

2017-07-17T08:52:37Z

Bryan Sauvadet: /* Student 8 : (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)'''===
----

==='''Student 4 : (Write your name)'''===
----
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 7 : (Write your name)'''===
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==='''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'''===
----
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 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
----

(Translation) 2017 守株待兔

2017-07-17T08:31:31Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

{{Primary Source Document3
|Image = 한비자수주대토.JPG
|English = Waiting for a hare while guarding the tree
|Chinese = 守株待兔(Shouzhu daitu)
|Korean = 수주대토
|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
| =
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'''===
----
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)'''===
----

==='''Student 4 : (Write your name)'''===
----
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 : (Jae Yong Chang)'''===
----

==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Alexandre Le Marchand)'''===
----
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 : Bryan Sauvadet'''===
----
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。

There was one who plows fields in the state of Song. In these fields, there was a rabbit running. So he was running and broke his neck and died. Therefore he untied his plow, hopping to get a rabbit again. But the rabbit never come again. He was laugh by the people of Song.

今欲以先王之政，治當世之民，皆守株之類也。

Now, waiting to govern the people of the current generation, with ruling of the ancient king, is on the same category of the guardian of the tree.

古者丈夫不耕，草木之實足食也；婦人不織，禽獸之皮足衣也。

In the ancient time, 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.

不事力而養足，人民少而財有餘，故民不爭。

Without working hard, the nurture was enough. People were few, but goods were more than sufficient.

是以厚賞不行，重罰不用而民自治。

Because of this, generous rewards were not in practice and heavy punishments were not used but people governed themselves.

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。

In this time, people still have five friends and still think that’s not a lot. Their childrens still have five childrens, grandfather has twenty-five grandchildren before he died and the children again have five children .So, people become a crowd and goods and wealth become scant. Working hard is tough but providing and living becomes ungenerous. Therefore people fight, and even if you multiply rewards and aggravate punishments, you cannot avoid disorder.

《韓非.五蠹》

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

==='''Student 10 : Jelena Gledić'''===
----
Among the people of Song there was on who was plowing a field, and there was a tree stump in the middle of the field. A rabbit was running and it hit the stump, broke his neck and died. As a result, [the man] set loose his plow and guarded the tree stump, hoping to again get a rabbit. He could not get a rabbit again [in this way], and he became the laughing stock of the state of Song. Nowadays wanting to use the government of the first kings to rule the people of this world is alike guarding the tree stump. The ancient men did not plow, the fruits of the grass and the tress were sufficient food. The women did not weave, the pelts of birds and beasts were sufficient clothing. Not exerting strength, they were sustained. There were few people, there was a surplus of wealth, therefore the people did not fight. Because of this, lofty rewarding was not practiced and heavy punishments were not used, and still the people governed themselves. Nowadays people have five sons and do not consider it [to be] many. The son again has five sons, and the patriarch has twenty-five grandsons before he dies. Because of this, there are multitudes of people, goods and wealth are scarce, arduously exerting strength gives slim provisions, therefore the people fight. Even if rewards are multiplied and punishments are intensified, one cannot avoid a state of chaos. “Han Fei, ''Five Vermin''”

==='''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)'''===
----

(2017Translation) 崔瑩

2017-07-14T04:13:57Z

Bryan Sauvadet:

{{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 : (Write your name)'''===
----

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

==='''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)'''===
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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)'''===
----

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

동몽선습 19 - 23

2017-07-14T01:40:27Z

Bryan Sauvadet:

(2017Translation) 諧謔

2017-07-11T12:22:55Z

Bryan Sauvadet:

{{Primary Source Document5
|Image1 = 해학.JPG
|Image2 = 해학2.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

}}

=='''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 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.

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 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 in crowd together, then their conversation certainly is bound to be about female sexuality.' 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 and gave him a high seat.“As for today's matter, you should be 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]. One morning(Before he knew) both white and black hairs all fell out, and he apparently looked 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 (Chinese: _) had served posts in nine ministers1. He was extremely poor and deprived. _______________. There was a ghost at his side laughing heartily. “A poor man also got a jar from nowhere. At night he slept in that jar. In his heart2 _________ said: “If you sell this jar you 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 his jar was broken.” Viewing it with this, for ordinary people, you are poor or rich, you gain or you lose; it is [actually] not something you can rashly pursue.

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

2: "In his mind".

===Student 3 : Petra Sváková===
----
* Once upon a time, there was [a man called] Liu Bolong who had served in nine1 different 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:] "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.' Finally, he was happy and danced. Without knowing [that] the jar was broken. Viewing it with this, ordinary people, [they can be] poor or rich, [they can] gain or lost. Everything is decided to be divided. 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 The Earth, and thought: "[There is] no one like me." He wanted to test 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."

* 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. 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."

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

Seeing it in this [way], ordinarily people gain and lose poverty and wealth. All is 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]).

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 everyone. [He] then planted a blue1 and a white flag in [his] courtyard, and giving an order, said: "Those who have no virtue, go toward the white flag. Those who have virtue, 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].

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===Student 8 : Bryan Sauvadet ===
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1-

昔劉伯龍歷位九卿。

Once upon a time, Liu Bolong had served at nine ministers.

貧窶尤甚。

He was very poor and devastated.

將營什一之方。

And he would to manage a business which might bring him ten percent of profit.

有鬼在傍大笑。

There is a phantom in his room 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 night, he slept into 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 the jar was broken.

以此觀之。

Nobody knew that the jar was broken.

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.

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 me.”

欲試諸人。

He wants to test all the people.

乃植靑白兩旗於庭。

He plant two flags blue and white in the courtyard.

令曰。

He order

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 have to go to the white flag.

於是軍中或左或右。

Among the troop, soldiers go on the left or in the right.

有一卒獨中立不動。

There is only one soldier stand in the middle without moving,

怪而問之。

The commander asks him.

對曰。

And he reply:

卒妻甞戒卒曰。

“My wife worn me and said

男子眾會。

‘When Men around together

則必談及女色。

They bound to talk about their stories with women

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”.

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 a gentleman who keeps a wife and a concubine, and had them pluck his white beard.

妾拔白唯謹。

The concubine plucks the white beard very carefully.

而妻惡其欲媚於妾也。

The wife hated him to look handsome to the concubine.

去其黑者。

She removes the black beard.

一朝白黑俱盡。

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

儼一老婆。

He was like an old bold man.

經歲不敢出焉。

Over a year he don’t go out the house.

《芝峯類說.卷十六》

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(2017Translation) 諧謔

2017-07-11T12:21:48Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

(2017Translation) 崔瑩

2017-07-11T10:38:54Z

Bryan Sauvadet:

{{Primary Source Document4
|Image = 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(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, [Ch'oe of] Chŏlsŏng's meal is astonishingly delicious. Mr. Ch'oe smiled and said, "This also is a strategy of maneuvering soldiers."

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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 state.

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》

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(2017Translation) 率居

2017-07-11T08:19:17Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

{{Primary Source Document4
|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'''==

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

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(2017Translation) 孟母三遷

2017-07-11T07:30:16Z

Bryan Sauvadet:

{{Primary Source Document4
|Image =
|English = Mencius’ mother moves three times
|Chinese = 孟母三遷
|Korean = 맹모삼천
|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
| =
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'''==

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

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(2017Translation) 助長

2017-07-10T09:02:06Z

Bryan Sauvadet:

{{Primary Source Document4
|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'''===
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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 '''were withered {%%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 '''pull the sprouts up {%%grow/till 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].

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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.

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

Do not be like the people 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. Those who consider nothing to be gained and throw them [(the sprouts)] away. [They] do not raise sprouts, those who help them grow are those who pull out the sprouts. [They do] not just [do without[ benefit, but moreover harm it.

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(2017Translation) 蝴蝶夢

2017-07-10T08:17:47Z

Bryan Sauvadet: /* Student 8 : Bryan Sauvadet */

{{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 {00there is no "talking to himself" in the original text00}''' '''"This is what I want!" He did not know that it was he. {00Again, I am not sure about taking two characters as a quotation and the other two as a statement. It is too much manipulation of the text. How about something like "Pleased with itself, suiting itself!"?00}'''
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> {%%clearly/evidently (without "realized")%%}''' 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 {%%[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>。

(Revised Version)

Formerly, Zhuang Zhou had a dream of becoming a butterfly, a happily fluttering butterfly, pleased with itself, suiting itself! Suddenly he awoke, and then clearly 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.
[Between] Zhou and the butterfly, there must be a distinction! This is called the "transitory character of things."
---------------------
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 {00Yes, 適 has a meaning 'to go'. But it can also mean 'to fit, suit, go with, be comfortable with'. How about something like 'did as he was pleased'?00}'''. 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 {%%Between%%}'''Zhou and a butterfly, there should be a distinction. This is called the transformation into things.

===Student 3 : Petra Sváková===
----
Once, I, Zhang Zhou, dreamt about becoming a butterfly, which was fluttering happily and was freely doing as it pleased. I did not know it was me. Suddenly I woke up and it was me, Zhou, apparently. I do not know, was it a dream of me becoming a butterfly or a dream of the butterfly becoming me? Me and the butterfly, there must be a difference. This is called the transformation into things.

===Student 4 : (Write your name)===
----
Once I, '''Zhuangzi {00I would use Zhuang Zhou, since -zi is an honorary appellation given by later people.00}''', dreamt of being a butterfly, and like a butterfly, was flutteringly happy and carefree. [I] did not know I was Zhuangzi.

Suddenly [I] awoke, apparently Zhuangzi.

[I] did not know if I 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 the becoming of things.

===Student 5 : Jae Yong Chang===
----
Once upon a time, '''Zhuangzi {00I would use Zhuang Zhou, since -zi was given later by others. It is usually the given name that they used in the sense of 'I', 00}'''dreamt he became a butterfly, fluttering here and there. (I) am '''aware of my happiness. I am unaware that I was myself {00Now I see the point of taking 喻 as "to know". 自喻 and 不知 would make a nice parallel ("I knew..., but didn't know...") Then we could say "I was aware of myself being pleased as I desired but didn't know I was Zhou."How about that?00}'''.
Suddenly, I recognized that I was myself, Zhuangzi.
I don’t know whether I was '''a man {%%Zhou%%}''' dreaming '''I was {%%of becoming%%}'''a butterfly, or whether I '''am {%%was%%}'''a butterfly, dreaming I '''am a man {%%was Zhou%%}'''.
I and a butterfly should be necessarily different.
That is called the transformation of materials things.

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

Ages ago '''{00'Ages ago' seems too specific. Perhaps 'Long ago' or 'Once'?00}''', Zhuang Zhou had a dream [in which] he was a butterfly. His being a butterfly was so vivid that he was amused and satisfied with it. He did not realize that it was Zhou himself. Suddenly awoken, he discovered that it was definitely Zhou himself. He did not know whether it was Zhou’s dream in which he became a butterfly or it was a butterfly’s dream in which it became Zhou himself. Between Zhou and the butterfly, there must be a divide. This is called the '''‘transformation {^of (or into) Things^}''' (物化).’
----

===Student 7 : (Alexandre Le Marchand)===
----
A long time ago Zhuang '''Zhu {%%Zhou%%}''' dreamed that he was a butterfly, '''flirting {%%fluttering%%}''' around as a butterfly and enjoyed this feeling. He didn’t know he was '''Zhu {%%Zhou%%}'''. He suddenly '''woken {%%woke%%}''' up and '''realize he is Zhu {%%realized that he was Zhou%%}'''. He '''wasn’t able to {%%did not%%}''' know if it was himself who '''{^was^}''' dreaming being a butterfly or if it was a butterfly dreaming of being him. Zhou and the butterfly, '''it needed to be split {%%there needs to be a split/divide%%}'''. This is what we call the '''mutation {00 'mutation' might be a bit off because this discourse is about the epistemological relation between the subject and object00}''' of things.

===Student 8 : Bryan Sauvadet===
----
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！

Formerly, I, Zhuang Zhou, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself.

不知周也。

He didn’t know that it was Zhou.

俄然覺，則蘧蘧然周也。

Suddenly, Zhou awoke, and I was myself again, apparently Zhou.

不知周之夢為胡蝶與，胡蝶之夢為周與？

I didn’t know if Zhou dreamt that was a butterfly or a butterfly dreaming that it was Zhou.

周與胡蝶，則必有分矣。

But between Zhou and a butterfly there is certainly a difference.

此之謂物化。

This is what is called the Transformation into Things.

《莊子.齊物論》

===Student 9 : HeeJin Lee===
----
Once [,] Zhuang Zhou dreamt [of] becoming a butterfly, a fluttering-like butterfly, [he] [him]self realized '''the right/correct meaning {00{%%適志 is a Verb-Object structure here, roughly meaning 'suit (適) one's intention (志)00}'''! [I] do not know Zhou [(myself)]. Suddenly [I] awoke, and '''sobered up to myself {%%it was clearly/apparently me, Zhou%%}'''. [I] do not know [if] the dream [was] of me becoming a butterfly, [or if] the dream [was] of the butterfly becoming me? '''[If] I and the butterfly [are unique beings], then [we] must become differentiated. {00This is too interpretive a rendering. How about "[Between] me and the butterfly, there must be a divide/differentiation"?00}''' This is called the becoming [of one with] things.

===Student 10 : Jelena Gledić===
----
'''One night {％％Once%% 00昔 not 夕00}''' Zhuang Zhou dreamt of being a butterfly, a vibrant and happy butterfly, aware of being at ease! I did not '''feel like {00Again, I feel 'know' might fit better than 'feel like' here. After all, it is about tearing down the epistemological divide between the subject and the object.00}''' Zhou. Suddenly I woke up, '''surprised to be {%%apparently it was%%}''' it was Zhou. Did Zhou dream'''{^s^}''' of being a butterfly, is the butterfly dreaming of being Zhou - I do not know. Zhou and the butterfly, they must be differentiated. This is called becoming a thing. “Zhuangzi – On the uniformity of things”

===Student 11 : (Write your name)===
----
Once Zhuang Zhou dreamed that he was a butterfly, flying carefree and happily around. He didn’t know that it was Zhou. He suddenly woken up and realize he was Zhou. He wasn’t able to know if it was himself who dreaming being a butterfly or if it was a butterfly dreaming of being Zhou. But there must be difference between Zhou and a butterfly. This is called the transformation into things.

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

===Student 13 : Ra YeonJae===
----
Once, Zhuang Zhou dreamt of becoming a butterfly, a happily fluttering butterfly. '''He realized that it was exactly what he want {%%He was [only] aware that he was pleased as he was%%}'''! '''It {%%He%%}''' did not know it was Zhou. Suddenly he woke up and it clearly came across his mind that he was Zhou. He did not '''distinguish {%%know whether%%}''' Zhou dreamt of becoming a butterfly or butterfly dreamt of becoming Zhou. If there are Zhou and butterfly, then there should be '''{^a^}''' distinction between them. It is referred to as the becoming of things.

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

(2017Translation) 宗室豐山守

2017-07-10T07:47:30Z

Bryan Sauvadet:

{{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."

<Revised Version>

A royal kinsman, the Magistrate of P'ungsan, was so foolish that he could not distinguish beans from barley<ref> 不辨菽麥(불변숙맥): It is an idiomatic expression in Korean to refer to someone who is a fool. If you call someone ''Sungmaek''(菽麥), you are indicating that you think they are not at all sensible and show a lack of good judgment.</ref>. 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 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 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 another duck again. The royal kinsman 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 : (Jae Yong Chang)'''===
----
The magistrate of Pungsan-gun, a member of the royal clan, was so stupid that he could not distinguish between beans and barley.
His family raised gees and ducks.
He did not know how to calcuate them.
Only by pairs were he able to calcuate them.
A day, a house's servant boiled and ate a duck.
The royal keen calcuated his ducks pair by pair.
But there was a single duck left.
[He]got angry and flogged his servant saying,“You stole my duck! You must compensate it with another.”
The next day, the servant again boiled and ate a duck.
The royal keen calcuted his ducks pair by pair.
There was no single duck left.
Then he was really happy saying,“It is impossible to avoid physical punishment. Last night I flogged him. He compensated the loss.”

==='''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 : Bryan Sauvadet'''===
----
宗室豐山守。

The Magistrate of P’ungsan was a member of the royal family.

愚騃不辨菽麥。

He was foolish stupid and could not distinguish beans and wheat.

家養鵝鴨。

In his domain, He brings up goose and duck.

而不知算計。

Then, He don’t know how count them.

惟以雙雙而數之。

He only, by pairing pairs, counted them.

一日家僮烹食一鴨。

One day, a servant boy boiled a duck and ate it.

宗室數至雙雙。

The member of the royal family counted them by pairing pairs,

而餘一隻。

And, it was remaining one duck.

乃大怒杖僕曰。

Then, He fell into a fit of rage, flogged the servant and said:

汝偸我鴨。

« You stole my duck.

必償他鴨。

You must compensate me with another duck.”

翌日僮又烹食一鴨。

The next day, the servant boy, again, boiled one duck and ate it.

宗室數至雙雙。

The member of the royal family counted them by pairing pairs,

而無餘隻。

There was no poultry who remain.

乃大喜曰。

Then, He was really happy and said:

刑罰不可無也昨夕杖僕。

« I cannot punish you now. I flogged you yesterday evening,

而僕償納之矣。

So the compensation is accepted. »

==='''Student 9 : HeeJin Lee'''===
----
The magistrate of P'ungsan, a royal kinsman. [He was] a fool [who could] not distinguish beans from barley. [His] family raised geese and ducks. But [he] did not know [how to] count. [He] only used pairs and counted them. One day the house servant boiled and ate one duck. The royal kinsman counted through the pairs. But [there was] one bird left out. And so [he, in] great anger flogged the servant and said [,] you stole my duck [,] you must pay back [with] another duck. The next day the servant again boiled and ate one duck. The royal kinsman counted through the pairs. And there [was] no bird left over. And so [he] said [in] great joy, it is not possible not to punish [the servant]. Last night [I] flogged the servant, and the servant repaid and submitted it [(the bird)].

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

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

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

==='''Student 13 : Ra YeonJae'''===
----

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

문장 1 - 5

2017-07-10T00:33:18Z

Bryan Sauvadet:

=='''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===
----
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>

===Student 2 : Younès M'Ghari===
----
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, light and clear but also extremely high; it ties the sun, the moon and the celestial bodies.

2. 地: 地者在下而博厚山川萬物皆載焉

The earth is down but also wide and thick; it carries the mountains, the rivers and ten thousand things.

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' the morning from the Pusang and 'gets in' the evening at the Yakmok1; when comes the winter it stays shortly, when comes the summer it stays longly.

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.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

The stars 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: _, pinyin) and Yakmok (Chinese: _, pinyin) are legendary trees respectively symbolizing the East and the West.

===Student 3 : Petra Sváková===
----
1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

Heaven: The heaven above is vividly azure, 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, ten thousand things' essences 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)===
----

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

===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, exists in the above. Being light and clear, it is so high that the sun, moon and stars are tied there.

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. 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'', rises from ''Busang'' 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. 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 : (Write your name)===
----

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

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 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, 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 heaven, they become stars and constellations. On day-time they’re concealed, on night-time they appear.

===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 1 - 5

2017-07-10T00:32:25Z

Bryan Sauvadet:

=='''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===
----
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>

===Student 2 : Younès M'Ghari===
----
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, light and clear but also extremely high; it ties the sun, the moon and the celestial bodies.

2. 地: 地者在下而博厚山川萬物皆載焉

The earth is down but also wide and thick; it carries the mountains, the rivers and ten thousand things.

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' the morning from the Pusang and 'gets in' the evening at the Yakmok1; when comes the winter it stays shortly, when comes the summer it stays longly.

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.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

The stars 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: _, pinyin) and Yakmok (Chinese: _, pinyin) are legendary trees respectively symbolizing the East and the West.

===Student 3 : Petra Sváková===
----
1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

Heaven: The heaven above is vividly azure, 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, ten thousand things' essences 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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===Student 5 : (Write your name)===
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===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, exists in the above. Being light and clear, it is so high that the sun, moon and stars are tied there.

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. 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'', rises from ''Busang'' 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. 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 : (Write your name)===
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===Student 8 : Bryan Sauvadet===
----

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 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, 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 heaven, they become stars and constellations. On day-time they’re concealed, on night-time they appear.

===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) 蝴蝶夢

2017-07-08T02:55:19Z

Bryan Sauvadet:

{{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 {00there is no "talking to himself" in the original text00}''' '''"This is what I want!" He did not know that it was he. {00Again, I am not sure about taking two characters as a quotation and the other two as a statement. It is too much manipulation of the text. How about something like "Pleased with itself, suiting itself!"?00}'''
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> {%%clearly/evidently (without "realized")%%}''' 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 {%%[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 : Petra Sváková===
----
Once, I, Zhang Zhou, dreamt about becoming a butterfly, which was fluttering happily and was freely doing as it pleased. I did not know it was me. Suddenly I woke up and it was me, Zhou, apparently. I do not know, was it a dream of me becoming a butterfly or a dream of the butterfly becoming me? Me and the butterfly, there must be a difference. This is called the transformation into things.

===Student 4 : (Write your name)===
----
Once I, Zhuangzi, dreamt of being a butterfly, and like a butterfly, was flutteringly happy and carefree. [I] did not know I was Zhuangzi.

Suddenly [I] awoke, apparently Zhuangzi.

[I] did not know if I 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 the becoming of things.

'''Bold text'''

===Student 5 : Jae Yong Chang===
----
Once upon a time, Zhuangzi dreamt he became a butterfly, fluttering here and there. (I) am aware of my happiness. I am unaware that I was myself.
Suddenly, I recognized that I was myself, Zhuangzi.
I don’t know whether I was a man dreaming I was a butterfly, or whether I am a butterfly, dreaming I am a man.
I and a butterfly should be necessarily different.
That is called the transformation of materials things.

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

Ages ago, Zhuang Zhou had a dream [in which] he was a butterfly. His being a butterfly was so vivid that he was amused and satisfied with it. He did not realize that it was Zhou himself. Suddenly awoken, he discovered that it was definitely Zhou himself. He did not know whether it was Zhou’s dream in which he became a butterfly or it was a butterfly’s dream in which it became Zhou himself. Between Zhou and the butterfly, there must be a divide. This is called the ‘transformation(物化).’
----

===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 : Bryan Sauvadet===
----
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！

Formerly, I, Zhuang Zhou, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself.

不知周也。

He didn’t know that it was Zhou.

俄然覺，則蘧蘧然周也。

Suddenly, I awoke, and I was myself again, the veritable Zhou.

不知周之夢為胡蝶與，胡蝶之夢為周與？

I didn’t know if formerly I dreamt that I was a butterfly or I was a butterfly dreaming that it was Zhou.

周與胡蝶，則必有分矣。

But between Zhou and a butterfly there is certainly a difference.

此之謂物化。

This is what is called the Transformation into Things.

《莊子.齊物論》

===Student 9 : HeeJin Lee===
----
Once [,] Zhuang Zhou dreamt [of] becoming a butterfly, a fluttering-like butterfly, [he] [him]self realized the right/correct meaning! [I] do not know Zhou [(myself)]. Suddenly [I] awoke, and sobered up to myself. [I] do not know [if] the dream [was] of me becoming a butterfly, [or if] the dream [was] of the butterfly becoming me? [If] I and the butterfly [are unique beings], then [we] must become differentiated. This is called the becoming [of one with] things.

===Student 10 : Jelena Gledić===
----
One night Zhuang Zhou dreamt of being a butterfly, a vibrant and happy butterfly, aware of being at ease! I did not feel like Zhou. Suddenly I woke up, surprised to be Zhou. Did Zhou dream of being a butterfly, is the butterfly dreaming of being Zhou - I do not know. Zhou and the butterfly, they must be differentiated. This is called becoming a thing. “Zhuangzi – On the uniformity of things”

===Student 11 : (Write your name)===
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===Student 12 : (Write your name)===
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===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 dreamt 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

2017-07-08T02:54:31Z

Bryan Sauvadet:

{{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 be in the same generation and stand [together].

==='''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 (%% If you lanced/pierced your shield with your spear,%%)''', 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 Sváková'''===
----
Among the people of the state Chu, there was a man who was selling a spear and a shield and he was praising them and said: "My shield is so strong that nothing can pierce it." Also he praised his spear saying: "There is nothing '''among things {this is creative}''' the sharpness of my spear cannot penetrate." Someone said: "[What if I try to] Pierce your shield with your spear, how would that be?" He could not response to that. So the shield which cannot be penetrated and the spear which cannot be pierced, they cannot exist in the same generation.

==='''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 [within the] same time exist.

==='''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 {%%He praised them,%%)''' saying that his shield was so strong that nothing made it damaged.
'''Saying again, {Again, praising them}%%''', he said my spear was also so sharp '''on anything that it’s impossible to be damaged {%%that it can make damage on anything%%}'''.
A person asked, "if you were to take your spear to strike your shield, what would happen? Then he couldn’t answer.
Generally speaking, a shield that cannot be damaged and a spear '''that cannot be damaged {%%that can damage anything%%}, cannot be in the same world and exist.

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

Among the Chu people, there was a person selling shields and spears. '''Proudly {%%Praising them,%%}''' he said, “'''My shield is strong, so {%%With the hardness of my shield,%%}''' nothing can make a hole in it!”
He also boasted his spears saying, “'''My spear is sharp, so {%%The sharpness of my spear%%}''' there is nothing it cannot penetrate.” '''{00how do you reflect 於物?00}''' Someone said, “[Try] your spear on your shield to make a hole. How about that?”That person was unable to answer to that. Surely it is impossible that a shield which is '''unpenetrable {%%impenetrable%%%}''' and a spear which penetrates everything coexist in the same age.
----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
In the '''kingdom {%%State%%}''' 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 {%%his%%%}''' shield saying: “the sharpness of my spear, there is nothing '''it can’t be damage {%%that cannot be damaged%%}''' by it”. Someone said: “'''What {%%How%%}''' 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. {00 This part is not clear. Retry?00}''' 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 {%%State%%}''' of Chu 楚 , there was a man who '''sells {%%sold%%}''' shields and spears. He praised '''the hardness of his shields {00 just "shield" may be ok for 之, but "the hardness..." is too much and better be added in the next clause00}'''; '''such {^that^}''' he said, '''“To the views of my shields, {00This is not clear. Which part does it translate?00}''' 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 {%%With%%}''' 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 happen?”

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 : HeeJin Lee'''===
----
Among the people of Chu, [there was] one who sold shields and spears, [he] praised them [and] said the firmness of my shields, nothing is able to pierce '''[them] {00 maybe "it" referring to the firmness?00}''' . Again [he] praised his spears [and] said the sharpness of my spears, among things there is nothing that '''they {%%it%%}''' cannot pierce. Someone said use your spears to pierce your shields, '''how can that be? {%%what would happen/what would it be like?%%}''' He was not able to respond to this. It is the case that a shield that cannot be pierced and a spear that does not pierce nothing cannot share and stand in [the same] age.

==='''Student 10 : Jelena Gledić'''===
----
In the state of Chu, there was a man who sold shields and spears. Praising them, he would say: “'''My shield is so sturdy {00This doesn't show 'N 之 NP' form, though it flows better.00}''' that nothing can pierce it.” And then, lauding his spears, he would continue: “'''My spear is so sharp, there is nothing it cannot pierce. {00How about "The sharpness of my spears, when applied on things, there is nothing that it cannot pierce”?00}''' Someone asked: “And if your spear were to pierce your shield, what would happen?” The man was unable to answer. A shield that cannot be pierced and a spear that can pierce anything cannot exist in the same realm. "Han Feizi"

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

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

==='''Student 13 : Ra YeonJae'''===
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There was a person who '''sells {%%sold%%}''' spears and shields among the people of Chu. Praising them and he said, “the '''strongness {%%strength/firmness%%}''' of my shields is '''like {%%such%%}''' that nothing can go through '''{^it^}'''.” Also, praising the shields and he said, “the sharpness of my spear is '''like {%%such%%}''' that '''cannot go through nothing {%%there is nothing that it cannot go through%%}'''.” Someone asked, “if '''go through {%%you pierce%%}''' 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 {%%nothing can go through%%}''' could not exist and stand in the same time.

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동몽선습 7 - 10

2017-07-08T02:53:55Z

Bryan Sauvadet:

문장 1 - 5

2017-07-08T02:53:27Z

Bryan Sauvadet:

동몽선습 7 - 10

2017-07-08T02:50:01Z

Bryan Sauvadet:

동몽선습 7 - 10

2017-07-08T02:49:12Z

Bryan Sauvadet:

문장 1 - 5

2017-07-07T09:03:37Z

Bryan Sauvadet:

=='''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'''==

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===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 on the highest; it is lightness, clear, and extremely high. The sun, the moon, the stars and the constellations are unified 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 substantial. Mountains, streams, ten thousand things carry 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 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, it becomes circular, and after it’s becomes deficit.

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 heaven, they become stars and constellations. On day-time they’re concealed, on night-time they’re appear.

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(2017Translation) 知魚樂

2017-07-07T07:54:37Z

Bryan Sauvadet: /* Student 8 : (Write your name) */

{{Primary Source Document4
|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'''==

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==='''Student 8 : (Bryan Sauvadet)'''===
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“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 are roaning 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?”

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 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.

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(2017Translation) 蝴蝶夢

2017-07-06T12:28:46Z

Bryan Sauvadet: /* Student 8 : (Bryan Sauvadet) */

(2017Translation) 蝴蝶夢

2017-07-06T12:26:05Z

Bryan Sauvadet:

(2017Translation) 矛盾

2017-07-06T07:36:04Z

Bryan Sauvadet: