2017-07-21T02:48:14Z

Changjio: /* Student 5 : (Jae Yong Chang) */

동몽선습 1 - 6

2017-07-21T02:26:42Z

Changjio: /* Student 5 : Jae Yong Chang */

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

{{원문텍스트
| =
1. 天地之間萬物之衆에 惟人이 最貴하니 所貴乎人者는 以其有五倫也니라

2. 是故로 孟子曰父子有親하며 君臣有義하며 夫婦有別하며 長幼有序하며 朋友有信이라하시니 人而不知有五常이면 則其違禽獸不遠矣리라

3. 然則父慈子孝하며 君義臣忠하며 夫和婦順하며 兄友弟恭하며 朋友輔仁然後에야 方可謂之人矣리라

父子有親

4. 父子는 天性之親이라 生而育之하고 愛而敎之하며 奉而承之하고 孝而養之하나니 是故로 敎之以義方하여 弗納於邪하며 柔聲以諫하여 不使得罪於鄕黨州閭하나니

5. 苟或父而不子其子하며 子而不父其父하면 其何以立於世乎리오 雖然이나 天下에 無不是底父母라 父雖不慈나 子不可以不孝니

6. 昔者에 大舜이 父頑母嚚하여 嘗欲殺舜이어늘 舜이 克諧以孝하사 烝烝乂하여 不格姦하시니 孝子之道가 於斯至矣로다 孔子曰五刑之屬이 三千이로되 而罪莫大於不孝라하시니라.

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
----
1. 天地之間萬物之衆에 惟人이 最貴하니 所貴乎人者는 以其有'''五倫'''也니라

Among all things between heaven and earth man alone is the most '''honorable'''. The reason he is '''honorable''' is that he has '''the Five Human Relationships'''.

===Student 2 : Younès M'Ghari===
----
2. 是故로 孟子曰父子有'''親'''하며 君臣有義하며 夫婦有別하며 長幼有序하며 朋友有信이라하시니 人而不知有'''五常'''이면 則其違'''禽獸''' 不遠矣리라

For this reason Confucius said: “There is '''a blood link''' between father and son, there is a distinction between husband and wife, there is righteousness between ruler and subject, there is order between older and younger, there is trust between friends” and if people do not know the '''5 cardinal relations''', then they will not be far from being '''part of''' the birds and beasts.

===Student 3 : Petra Sváková===
----
3. 然則父慈子孝하며 君義臣'''忠'''하며 夫和婦順하며 兄'''友'''弟恭하며 朋友'''輔仁'''然後에야 方可謂之人矣리라

Therefore, if the father loves his son and the son is filial to his father, if the ruler is '''faithful''' to the subject and the subject is devoted to the ruler, if the husband is in harmony with the wife and the wife is obedient to the husband, if the older brother '''loves''' the younger brother and the younger brother respects the older brother and if the friends '''help each other''', only then you can call the person a human being.

Corrected text:

Therefore, if the father loves his son and the son is filial to his father, if the ruler is righteous to the subject and the subject is devoted to the ruler, if the husband is in harmony with the wife and the wife is obedient to the husband, if the older brother is friendly to the younger brother and the younger brother respects the older brother and if the friends assist [each other] benevolently, only then you can call the person a human being.

===Student 4 : (Write your name)===
----
4. 父子는 '''天性'''之親이라 生而育之하고 愛而敎之하며 奉而承之하고 孝而養之하나니 是故로 敎之以義方하여 弗納於'''邪'''하며 柔聲以諫하여 不使得罪於鄕黨'''州閭'''하나니

Father and son are kin of '''a celestial nature'''. [The father,] giving life to and raising the son, loves and educates him. [The son,] serving and succeeding the father, is filial and provides for him.

For this reason [the father] educates the son with righteous methods and does not lead him to mischief; [the son] counsels [the father] [with a] soft voice and does not let [him] elicit resentments from the neighborhood or town or '''countryside'''.

===Student 5 : Jae Yong Chang===
----
苟或父而不'''子'''其子 하며 子而不'''父'''其父 하면 其何以立於世乎 리오
雖然 이나 天下 에 無不是底父母 라 父雖不慈 나 子不可以'''不孝''' 니

Indeed, if a father does not treat his son as a son and a son does not treat his father as a father, how can they establish themselves in the generation?
Even so, there is no the parents who are not like this in the world.
Even though a father does not love [his son], it is not possible for his son not to be filial to [his father].

===Student 6 : Goeun Lee===
昔者에 大舜이 父頑母嚚하여 嘗欲殺舜이어늘 舜이 克諧以孝하사 烝烝乂하여 不格姦하시니 孝子之'''道'''가 於斯至矣로다

In the old days, Great Shun’s father was strongheaded and his mother deceitful, so they often tried to kill Shun. Shun did his utmost in filial piety and gradually alleviating [their hatred], he did not fall into wickedness. His '''conduct''' as a filial son reached to this.

孔子曰五刑之屬이 '''三千'''이로되 而罪莫大於不孝라하시니라.

Confucius said, “There are five punishments<ref> the five ancient punishments: tattoo, cutting off nose, feet, castration and death, 墨，劓，剕，宮，大辟.</ref> applied to three thousand '''misbehavior'''. As for sin, nothing is greater than unfilial conducts."
----

(2017Translation) 吮疽之仁

2017-07-20T06:52:11Z

Changjio: /* Student 5 : (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 : (Jae Yong Chang)'''===
----
Wu Qi became a general of the state of Wei. [While he] attacked Zhong Shan, there was a soldier who was suffering from abscess. Wu himself sucked his pus. The soldier’s mother cried. A person who was next to her said, “The general treats your son like this, then why are you still crying?” She answered, “Wu had sucked this son’s father’s wound, but killed him at the battle of the Zhu river. He fought and did even not turn around [at the battle], but he died. Now, Wu is sucking it again, then how do I know this son would die in which battle? That’s why I’m crying.”

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

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

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

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

「將軍於而子如是,尚何為泣?」

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

對曰:「吳子吮此子父之創, 而殺之於注水之戰,戰不旋踵而死。

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

今又吮之,安知是子何戰而死,是以哭之矣!」

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

《說苑.卷九》

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

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

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

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

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

(2017Translation) 寧無不平之心乎

2017-07-20T06:26:40Z

Changjio: /* Student 5 : (Write your name) */

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

}}

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

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

}}

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

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

==='''Student 5 : (Jae Yong Chang)'''===
----
Ones upon a time, the Prime Minister, Hwang H ŭ i traveled during his humble period. While he was resting on the road, he saw a famer who was drawing two oxen [to cultivate his field]. He asked, “Which one would you consider the better?” The farmer did not answer. He stopped ploughing and walked over. The farmer got close to his ear and said very quietly, “This ox is better.” He thought it strangely asked, “Why did you tell me close to [my] ear?” The farmer said, “Even if it is the livestock, their heart is same as people’s. If this one is superior, then that one is inferior. If you let the oxen hear it, could it not have a mind of resentment?” He got a great enlightenment. Consequently, he never speaks again other people's strength and weakness.

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

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

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

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

微時行役。

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

憩于路上。

He was resting on the road.

見田父駕二牛耕者。

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

問曰。

He asks him:

二牛何者爲勝。

“Which one is better?”

田父不對。

The farmer didn’t answer.

輟耕而至。

He stopped and arrived where Hwang-hui was.

附耳細語曰。

He approached his ear and spoke really quiet.

此牛勝。

This one is better.

公恠之曰。

The Minister thought that was strange and said:

何以附耳相語。

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

田父曰。

The farmer said:

雖畜物。

“Even if it is life animals,

其心與人同也。

It shares the same mind as people.

此勝則彼劣。

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

使牛聞之。

If you let the ox hears it,

寧無不平之心乎。

How the ox could have a mind of resentment?”

公大悟。

The Minister was revealed,

遂不復言人長短云。

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

《芝峯類說.卷十五.性行部》

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

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

==='''Student 11 : (Write your name)'''===
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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 51 - 55

2017-07-20T05:57:51Z

Changjio: /* Student 5 : (Write your name) */

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

{{원문텍스트
| =
51. 燕 : 雌雄于飛含泥爲巢乃生雛含蟲哺子呴呴相樂來以社日去以九月

52. 杜鵑 : 蜀帝之魂化爲寃鳥其名曰杜鵑春山月白長啼不如歸

53. 雉 : 羽有文彩故曰華蟲鳴于山陽其聲角角

54. 龍 : 鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

55. 麟 : 麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

}}

=='''Translation'''==

==='''Student 1 : (Write your name)'''===
----

==='''Student 2 : Younès M'Ghari'''===
----
51. 燕 : 雌雄于飛含泥爲巢乃生雛含蟲哺子呴呴相樂來以社日去以九月

Females and males fly together, carry mud in their mouth and form nests. Then give birth to fledglings, carry insects and feed the children [which] enjoy together [while doing] ‘gugu’1. They come on the ''Sa-il''2, they leave on the ninth month.

52. 杜鵑 : 蜀帝之魂化爲寃鳥其名曰杜鵑春山月白長啼不如歸

The spirit of the emperor of Shu3 transformed into a wronged bird. It is named ‘cuckoo’. In the spring mountain when the moon is [bright] white, [its] long cry is not as good as going back.

53. 雉 : 羽有文彩故曰華蟲鳴于山陽其聲角角

The[ir] feathers have patterns and colors, therefore they are called ‘florish creatures’4, it cries in the south side of mountains and sounds like ‘kakkak’5.

54. 龍 : 鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

Scaled creatures are three hundreds and the dragons are their chiefs. They get clouds and lead the conduct of rain. If they are seen, then it is in the fields; if they fly then it is in the heaven. Their transformations are unpredictable.

55. 麟 : 麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

The way unicorns are things consist in having one horn and five toes. They are not not raised by households. They are not permanently under the heaven, wait sages and [then] come out.

1: 呴呴 (kugu, 'gugu'), approximation of an onomatopeia that is attributed to certain birds.

2: 社日 (Sa-il), the fifth day after the spring solstice.

3: 蜀 (Chinese: Shu), a kingdom located in the far South-West of China that was established in 221. It was annexed by the Wei kingdom in 265, which marked the start of the Jin dynasty and the end of the period of the Chinese ''Three Kingdoms''.

4: 蟲 (chung), sometimes used for insects, sometimes used more widely for animals (notably including tigers like in 水滸傳 (''Shuihuzhuan'', 16th century)).

5: 角角 (kakkak), approximation of an onomatopeia that is attributed to pheasants.

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51. 燕 : 雌雄于飛含泥爲巢乃生雛含蟲哺子呴呴相樂來以社日去以九月

Swallows – The female and the male fly together. Carrying mud in their mouths to make nests, [they] then birth fledglings and carry insects in their mouths to feed them. [Chirping] "gu gu,"1 [they] enjoy each other's company. [They] arrive after the spring equinox and leave in the ninth month.

52. 杜鵑 : 蜀帝之魂化爲寃鳥其名曰杜鵑春山月白長啼不如歸

Cuckoos – The spirit of Emperor Shu2 transformed into a bird of resentment, [and] it is named the cuckoo. In spring mountains [when] the moon is bright, it wails for a long time, "better to return."

53. 雉 : 羽有文彩故曰華蟲鳴于山陽其聲角角

Pheasants – [Their] feathers are patterned and brightly colored, thus [they] are called flowery insects. Crying on the south side of mountains, their sound [is] "gu gu."

54. 龍 : 鱗蟲三百龍爲長得雲將行雨見則在野飛則在天變化不測

Dragons – Of the three hundred scaled insects, the dragon is the leader. [Dragons] obtains clouds to control the rain. [When] seen, then they are [seen] in wild fields; [when] flying, then they are [flying] in the sky. [Their] changes and transformations cannot be measured.

55. 麟 : 麟之爲物一角五趾不畜於家不恒有於天下待聖人而出

Rin3 – The rin's way of being a thing [is that it has] one horn and five toes. [It] is not raised by households [and it] does not always exist under heaven, [but] await sages and then come out.

1 An onomatopoeia (K: ku ku).

2 The ruler of a short-lived state that existed during the Three Kingdoms period in China.

3 Also called a unicorn [C: lin].

==='''Student 5 : (Jae Yong Chang)'''===
----
51. 燕: 雌雄于飛, 含泥爲巢乃生雛, 含蟲哺子, 呴呴相樂, 來以社日, 去以九月

Swallows: Females and males fly together happily. They carry the mud in their mouth to make a nest and then give birth to young birds. They carry insects to feed them. They enjoy each other. They come in the fifth day of the fifth month and go in the ninth day of the ninth month.

52. 杜鵑: 蜀帝之魂, 化爲寃鳥, 其名曰杜鵑, 春山月白, 長啼不如歸

Cuckoos: The spirit of the emperor of change to become a resentful bird. Their name is cuckoo. In the spring mountain when the moon is white, their long cry might not go back.

53. 雉: 羽有文彩, 故曰, 華鳴, 蟲鳴于山陽, 其聲角角

Pheasants: [Their] feathers have pattern and color. Therefore, they are called ‘flowery insects.” They cry in the south side of mountains. Their sound is “kak kak.”

54. 龍: 鱗蟲三百龍爲長, 得雲將行雨, 見則在野, 飛則在天, 變化不測

Dragons: Having three hundreds of scales and insects, dragons become a head. They obtain the cloud and lead the rain. If they are seen, they are in the field. If they fly, they are in the sky. [Their] change cannot be measured.

55. 麟: 麟之爲物, 一角五趾, 不畜於家, 不恒有於天下, 待聖人而出

Giraffes: What the giraffes are that they have one horn and five legs. [So] they are not raised in households. They are not always in the heaven. They wait for the sages and then come out.

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(2017Translation) 以五十步笑一百步

2017-07-20T04:28:58Z

Changjio: /* Student 5 : (Jae Yong Chang) */

{{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 : Petra Sváková'''===
----
King Hui of Liang said: "What I do to this state has exhausted my mind. [If there is] bad harvest in Henei, then [I] move its people to Hedong and move its (Hedong's) millet to Henei [for people remaining there]. [If there is] bad harvest in Hedong, I will do the same. Observing government of the neighbouring states, no one uses his heart like me '''{O Could I use the word 'care' here? O}''' [However,] people of the neighbouring states do not decrease [but] my people do not increase, why is that?" Mencius said: "King likes warring, please, [let me] use a battle as an example. Drums are beating loudly, weapons and arms are already clashing [with each other] and soldiers are throwing away [their] shields, trailing [their] weapons, and fleeing. Some [of them] stop after a hundred paces, some [of them] stop after fifty paces. [If those who ran] fifty paces laugh at [those who ran] a hundred paces, what [would it] be like?" [The king] said: "Not good, it is only that [they did not run] a hundred paces [but] it was still fleeing." [Mencius] said: "[King, [if] you know this, then you do not expect to be more people [in your state] than in the neighbouring states.

==='''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 : (Jae Yong Chang)'''===
----
The King Hui of Liang said: "“I serve my country with my heart. The north of the river, Henai, suffers from famine. Then [I] move the people to the east of the river, Hedong. And [I] move the grain to the North of the river. The East of the river suffers from famine. [I] did same thing again. [When one] observes the ruling of neighbor’s states, no one concerns on it with his heart like me. The people of neighbor’s states do not decrease and my people do not increase. Why is it?" Mencius answered, “The king likes war. [so] let me explain it with a war. When drums beat loudly and weapons are touching, [Soldiers] throw armors, dropped weapons, and ran away. Some of them went a hundred steps and stopped. Some did fifty steps and stopped. [Those who had] fifty steps are laugh at [those who had] a hundred steps. How was it? [Mencius] said, “It’s not ok. Only he did not run a hundred steps, [but] it is also to run away. [Mencius] said, "The king knew that. So do not wish that [your] people are more than the neighbor’s states.”

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

==='''Student 8 : 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)'''===
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==='''Student 10 : Jelena Gledić'''===
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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''”

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(2017Translation) 成忠獄死

2017-07-20T03:06:46Z

Changjio: /* Student 5 : (Write your name) */

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

}}

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

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

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

}}

=='''Translation'''==

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

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

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

----

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

==='''Student 7 : (Write your name)'''===
敵兵若來. 使陸不過沈峴. 水不入伎伐浦. 據其險隘以禦之. 然後可也. 王不省. 遂死獄中.
----

==='''Student 8 : (Write your name)'''===
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.
----

==='''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.
----

동몽선습 30 - 34

2017-07-19T23:56:53Z

Changjio: /* Student 5 : (Jae Yong Chang) */

동몽선습 30 - 34

2017-07-19T23:56:34Z

Changjio: /* Student 5 : (Write your name) */

문장 46 - 50

2017-07-19T23:54:54Z

Changjio: /* Student 5 : (Write your name) */

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

{{원문텍스트
| =
46. 虎 : 虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

47. 鳳 : 生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
46. 虎 : 虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

Tigers: A tiger is the chief of all beasts. It is named the 'king of mountains.' With hooklike claws sawlike teeth it bites people and grasps animals. Those who see it, none do not fear it.

47. 鳳 : 生於丹山之穴非梧桐1) 不棲非琅玕2)不啄是爲羽蟲之長

Phoenix: It is born in the cave of Tansan. If it is not a paulownia tree, it does not perch. If it is not a white carnelian<ref> [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 琅玕: a kind of white carnelian</ref>, it does not peck. This is the chief of fowls.

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

Cranes: Those which are viviparous are cranes. It cries in the ninth pool of the marsh<ref>[http://ctext.org/dictionary.pl?if=en&char=%E4%B9%9D%E7%9A%8B] The Book of Poetry. He Ming. "The crane cries in the ninth pool of the marsh, And her voice is heard in the [distant] wilds." 《詩經·鶴鳴》: 鶴鳴于九皋、聲聞于野。</ref>. Its sound is heard in the sky. Immortals ride it. Taoists tame it.

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于塒司晨而鳴其聲喈喈

Chicken: An old man of Zhu family was transformed [into a chicken]. Therefore, people call it “ZHU ZHU.” At night it nests on a perch. It is in charge of daybreak and so cries. Its sound is “GAE GAE.”

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

Wild geese: Wild geese are birds following the sun. When tree leaves fall, they fly south. When ice breaks, they fly north. Between the Pengli lake<ref>[http://ctext.org/shang-shu/tribute-of-yu] Book of Documents. Tribute of Yu. "The (lake of) Peng-li was confined to its proper limits, and the sun-birds (the wild geese) had places to settle on." 《尚書·禹貢》: 彭蠡既豬，陽鳥攸居。</ref> and the Dong-ting lake, they make flocks of hundreds and thousands.

==='''Student 2 : Younès M'Ghari'''===
----
46. 虎 : 虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

Tigers are the chiefs of a hundred beasts. They are named 'the mountain lords'. Their claws are hooked and their teeth are enormous, they bite people and snatch things. [Among] Those who see them, noone is not afraid.

47. 鳳 : 生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

It is born in a cave of the Dan mountain1. If it is not a Paulonia tree, it does not perch; if it is not a nanggan2, it does not peck it. It is the chief of birds and insects.

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

The one that transforms from the foetus is a crane. It cries in the Nine Springs4, its sounds are heard in heaven. Immortals harness them, taoists train them.

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

Because of the transformation of the man named Chu3, people called him “ChuChu”5. By night they nest on a perch, herald the break of day and cry with the sound “KayKay”6.

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

Wild geese are birds following the sun. When tree [leaves] fall, they fly to the South; when ice breaks, they move to the North. Between the Pengli and the Dongting7, thousand hundreds [of them together] form a flock.

1: 丹山 (Tansan, 'Red mountain'), a legendary mountain often cited in other stories in relation to the phoenixes.

2: 琅玕 (nanggan), the fruit of an immortal tree of the same name (sometimes in other stories, a kind of gem that would look like fine jade).

3: 朱 (KR: Chu, CN: Zhu), a family name.

4: 九皋 ('Nine Springs'), an other appellation of 'hell' in sinitized Eastern Asia.

5: 朱朱 (chuju, 'ChuChu'), approximation of an onomatopeia that can be found in ancient Chinese texts such as the 初學記 (Chuxuejji, an encyclopedia written during the Tang (唐618-907 CE)).

6: 喈喈 (kaegae, 'KayKay') approximation of the original onomatopeia that was attributed to chicken in ancient times.

7: 彭蠡 (the Pengli marsh, today commonly called the Poyang (鄱陽) lake) & 洞庭 (the Dongting lake, the biggest lake in contemporary China).

==='''Student 3 : Petra Sváková'''===
----
46. 虎 : 虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

Tigers: Tigers are heads of hudred beasts1, they are named the 'lords of the mountains'. [With their] hooked claws and enormous teeth, [they] bite people and grasp things. [Among] those who see them, [there is] no one [who] do not fear [them].

47. 鳳 : 生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

Phoenixes: [They are] born in the cave of the Tan moutain. If it is not a Paulownia tree, [they] do not perch; if it is not a Nanggan tree, [they] do not peck. They are the heads of the birds [and] the insects.

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

Cranes: Those which transform from the wombs are cranes. [When] crying in the Nine Springs, [their] voices are heard in the Heaven. The immortals harness them [and ride them], the Taoists tame them.

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

Chickens: [It is] that which old man Chu (Ch. Zhu) transformed [into]. Therefore, people call them "chu chu". At night [they] nest on perches, at daybreak [they] crow. Their sound [is] "kae kae".

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

Wild geese: Wild geese are birds [which] follow the sun. [When] tree [leaves] fall down, [they] fly to the south; [when] ice melt, [they] go to the north. Between Pangryŏ (Ch. Pengli) and Tongchǒng (Ch. Dongting), thousands [and] hundreds [of them] form flocks.

1 understand as 'all the beasts'

==='''Student 4 : (Write your name)'''===
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46. 虎 : 虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

Tigers – As for tigers, the leader of all beasts, [it is] named the mountain lord. [With] hooked claws and giant teeth [it] sinks [its teeth into] people and seizes things. [Of] those who see it, there are none who do not fear and dread.

47. 鳳 : 生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

Phoenix – Born in the caves of the Red Mountain, [if] not pawlonia trees [it] does not perch, [if] not pearl-like stones [it] does peck, [and] this makes [it] the leader of the the feathered and insects.

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

Cranes – Those that transform in the womb are cranes. They cry in winding marshes and the sound is heard in the sky. Immortals harness them in threes [to ride] and Daoist adepts train them.

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

Chickens – What Old Man Zhu transformed into. [This is] the reason people call them "zhu zhu."1 At night they roost on perches and at daybreak they crow. This sound [is] "jie jie."2

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

Wild Geese – As for wild geese, they follow the sun. [When] tree [leaves] fall, [they] fly south. [When] ice breaks up, [they] go north. Between Pengli and Dongting,3 thousands and hundreds [of them] form flocks.

1 An onomatopoeic word for chickens (K: chu chu).

2 An onomatopoeia for the sound chickens make (K: kae kae).

3 Referring to Pengli Lake, also known as Poyang Lake after a nearby mountain, in modern-day Jiangxi Province, and Dongting Lake on the Yangzi River in modern-day Hunan Province.

==='''Student 5 : (Jae Yong Chang)'''===
----
46. 虎: 虎者, 百獸之長, 名曰山君, 鉤爪鉅齒, 㗌人攫物, 見之者, 莫不恐畏也

Tigers: The tiger are the head of hundred beasts. They are called ‘the lord of mountains.’ They have hooked claws and large teeth. They bite people and grab animals. [Among] those who see them, no one is afraid of them.

47. 鳳: 生於丹山之穴, 非梧桐, 不棲非琅玕, 不啄是爲羽蟲之長

Phoenix: Phoenix is born in a cave of Red Mountain. [If] it is not the Pawlonia tree, it does not perch; [if] it is not the Nanggan tree, it does not peck. It is the head of birds and insects.

48. 鶴: 胎化者, 鶴也, 鳴于九皋, 聲聞于天, 仙人驂之, 道士馴之

Cranes: Those that transform in the womb are cranes. They cry in marsh areas. Their sound is heard in heaven. Immortals harness it, Taoist masters train it.

49. 雞: 朱氏翁之所化, 故人呼之爲朱朱, 夜捿于柾, 司晨而鳴, 其聲喈喈

Chickens: An old man whose last name was Zhu died and became a chicken. Because people called him “chu chu.” At night, they nest on a perch. And they crow at daybreak. Their sound is “kae kae.”

50. 雁: 雁者, 隨陽之鳥, 木落南翔, 氷解北徂, 彭蠡洞庭之間, 千百成群

Gooses: Gooses follow the sun. [When] tree’s leaves fall down, they fly to the south. [When] ices melt, they move to the north. Between Pengli and Dongting, hundreds of thousands [of them] form flocks.

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

46. 虎 : 虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

Tiger: Tiger is the chief of all beasts. [Thus] it is called ‘lord of mountains.’ [With] hooked claws and enormous teeth, [it] bites people and snatch animals. [Among] those who see it, none does not fear it.

47. 鳳 : 生於丹山之穴非梧桐1) 不棲非琅玕2)不啄是爲羽蟲之長

Phoenix: Phoenix is born in a cave of Red Mountain. [If] it is not Odong tree, it does not perch; [if] it is not Nanggan, it does not peck. It is the head of birds and insects.

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

Crane: Viviparous bird is crane. It cries in marsh areas; its sound is heard from heaven. Immortals harness it; Taoist masters tame it.

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜깃들일捿于柾/塒司晨而鳴其聲喈喈

Chicken: An old man from Ju (ch. Zhu) family transformed [himself] into a chicken. Therefore, people call it saying, “juju.” At night, it nests on a perch. It cries and reports the daybreak. Its sound is “gaegae.”

1)Kr. Odong; Ch. Wútóng which means paulownia.
2)A beautiful stone similar to jade <<書, 禹貢>>; a mythical tree that is believed to bear jade-like fruits <<山海經, 海內西經>>.
----

==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''Student 9 : HeeJin Lee '''===
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46. As for the tiger / [It is] the leader of all beasts / [It is] called the mountain ruler / [It has] hooked claws [and] enormous teeth / [It] bites people [and] snatches things / As for those who see it / No one is not afraid [of it]

47. [It is] born in a cave on Mt. Dan(*) / If it is not a paulonia tree it does not perch / If it is not a fruit of a nanggan tree,(**) it does not peck / This is the head of birds [and] insects

(*) Mt. Dan (Dansan) is a legendary mountain which has a cave from which phoenixes are supposedly born

(**) Fruit of the nanggan tree are like jade-colored stones of the same name

48. As for that which transforms in the womb it is a crane / [It] cries in the nine marshes / [Its] cries [are] heard in the Heavens / Immortals ride them / Daoist adepts train them

49. [It is] the transformation of old man Zhu / Therefore people call it as zhu zhu / At night it perches on a perch / [It is] the official [who brings] the dawn and cries / Its sound [amounts to] clucking

50. As for the geese / [They are] birds [that] follow the sun / [When] tree [leaves] fall [they] fly south / [When] ice breaks apart [they] go north / Between Pengli and Dongling [lakes] / Thousands [upon] hundreds become a flock

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

2017-07-19T23:02:27Z

Changjio: /* Student 5 : (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 : Petra Sváková'''===
----
King Hui of Liang said: "What I do to this state has exhausted my mind. [If there is] bad harvest in Henei, then [I] move its people to Hedong and move its (Hedong's) millet to Henei [for people remaining there]. [If there is] bad harvest in Hedong, I will do the same. Observing government of the neighbouring states, no one uses his heart like me '''{O Could I use the word 'care' here? O}''' [However,] people of the neighbouring states do not decrease [but] my people do not increase, why is that?" Mencius said: "King likes warring, please, [let me] use a battle as an example. Drums are beating loudly, weapons and arms are already clashing [with each other] and soldiers are throwing away [their] shields, trailing [their] weapons, and fleeing. Some [of them] stop after a hundred paces, some [of them] stop after fifty paces. [If those who ran] fifty paces laugh at [those who ran] a hundred paces, what [would it] be like?" [The king] said: "Not good, it is only that [they did not run] a hundred paces [but] it was still fleeing." [Mencius] said: "[King, [if] you know this, then you do not expect to be more people [in your state] than in the neighbouring states.

==='''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 : (Jae Yong Chang)'''===
----
The King Hui of Liang said: "“I serve my country with my heart. The north of the river, Henai, suffers from famine. Then [I] move the people to the east of the river, Hedong. And [I] move the grain to the North of the river. The East of the river suffers from famine. [I] did same thing again. [When one] observes the ruling of neighbor’s states, no one concerns on it with his heart like me. The people of neighbor’s states do not decrease and my people do not increase. Why is it?" Mencius answered, “The king likes war. [so] let me explain it with a war. When drums beat loudly and weapons are touching, [Soldiers] throw armors, dropped weapons, and ran away. Some of them went a hundred steps and stopped. Some did fifty steps and stopped. [Those who had] fifty steps are laugh at [those who had] a hundred steps. How was it? [Mencius] said, “It’s not possible. Only he did not run a hundred steps, [but] it is also to run away. [Mencius] said, "The king knew that. So do not wish that [your] people are more than the neighbor’s states.”

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

==='''Student 8 : 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)'''===
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==='''Student 10 : Jelena Gledić'''===
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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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==='''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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(Translation) 2017 守株待兔

2017-07-18T23:08:08Z

Changjio: /* Student 5 : (Jae Yong Chang) */

{{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 : Petra Sváková'''===
----
There was a man of the state of Song who was ploughing [his] field. In the middle of the field, there was a tree trunk. A hare was running, it ran into the trunk, broke its neck and died. For this reason, [the man] untied his plough and guarded the trunk, hoping [he would] get [another] hare again. [However,] he could not obtain any hare again and became a laughing stock for [people] of the state of Song. Nowadays, [those] who want to rule the people of the current generation [while using] governing of the ancient kings all [belong to] the category of [those] guarding the trunks. In ancient times, adult men did not plough, the fruits of the plants and the trees were sufficient to eat. Wifes did not weave, the leather of the birds and the beasts were sufficient to clothe [themselves]. They did not work [with much of] effort [and yet they were] nourished sufficiently. The people were few but [there] was a surplus of wealth so they did not fight. Therefore generous rewarding was not practised nor was severe punishment used and people ruled themselves. Nowadays, people have five sons and do not consider them as many. [Then] again the sons have five sons [each] and the grandfather has twenty-five grandchildren even before death. Because of this, people [become] numerous and the goods and the wealth [become] little, the labour [become] tough but nourishing [one's family become] insufficient, so the people fight. Even if the rewards are multiplied and the punishment is aggravated, you cannot avoid the state of chaos.

==='''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)'''===
----
In the state of Song, there was a person who cultivated the land. There was a tree stump in his farmland. A hare ran. And hit the stump and died, breaking his neck. Consequently, the farmer put his hoe down and stayed near the tree, hoping to get another hare. It was not possible to obtain another one, and the farmer became the ridicule of the state of Song. At present, people want to govern the current people by the ancient sage king’s ruling. These are the same category of the guardian of the stump.

In ancient times, men did not cultivate. [But] the fruits of plants and trees were enough to eat. Women did not weave. [But] the skins of the birds and the beasts were enough to wear. They did not work but it was enough to nurture them. People were few and the wealth is sufficient. Therefore, they did not fight [each other]. So, the generous rewards were not received and the heavy punishments were not used, but they governed by themselves. Now, people have five children and do not considered that [it is not] many. Their children again have five sons. The big father has not died yet and has twenty-five grandsons. Because of that, people are crowed and wealth becomes insufficient. Working is hard, but nurturing becomes thin. Therefore, people fight. So, even if the rewards are doubled and the punishments are aggravated, they cannot avoid the disorder.

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

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

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

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

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

(2017Translation) 彌妻啖草

2017-07-18T22:28:42Z

Changjio: /* Student 5 : (Write your name) */

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

}}

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

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

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

}}

=='''Translation'''==

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

----

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

----

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

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

==='''Student 3 : 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.

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

(Translation) 2017 龜兔之說

2017-07-18T22:27:25Z

Changjio: /* Student 5 : (Write your name) */

{{Primary Source Document3
|Image = 삼국사기귀토지설.JPG
|English = Story of a tortoise and a hare
|Chinese = 龜兔之說(Kui t’o chi sŏl)
|Korean = 귀토지설
|Genre =
|Type =
|Author = ''Kim Busik'' 金富軾 (''Samguk sagi'' 三國史記)
|Year = 1145
|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, 東海龍女病心, 醫言: 「得兎肝合藥, 則可療也。」然海中無兎, 不奈之何。有一龜白龍王言: 「吾能得之。」遂登陸見兎言: 「海中有一島, 淸泉白石, 茂林佳菓, 寒暑不能到, 鷹隼不能侵。爾若得至, 可以安居無患。」因負兎背上, 游行二三里許。龜顧謂兎曰: 「今龍女被病, 須兎肝爲藥, 故不憚勞, 負爾來耳。」兎曰: 「噫, 吾神明之後, 能出五藏, 洗而納之。日者小覺心煩, 遂出肝心洗之, 暫置巖石之底, 聞爾甘言徑來, 肝尙在彼, 何不廻歸取肝, 則汝得所求, 吾雖無肝尙活, 豈不兩相宜哉。」龜信之而還, 纔上岸, 兎脫入草中, 謂龜曰: 「愚哉, 汝也, 豈有無肝而生者乎。」龜憫黙而退.

}}

=='''Translation'''==

==='''Student 1 : Sanghoon'''===
昔, 東海龍女病心, 醫言: 「得兎肝合藥, 則可療也。」然海中無兎, 不奈之何。有一龜白龍王言: 「吾能得之。」

Formerly, a daughter of Dragon King in the East Sea suffered a heart disease. A physician said, "If we get a hare's liver to mix with herbs, then it could be cured."
However, in the sea there was no hare. Nothing could be done anyhow. There was a tortoise offering a word to Dragon King, saying "I can get it."

----

==='''Student 2 : Younès M'Ghari'''===
遂登陸見兎言:「海中有一島, 淸泉白石, 茂林佳菓, 寒暑不能到, 鷹隼不能侵。爾若得至, 可以安居無患。」
----

Accordingly, he climbed on to a land, saw a hare and said: “There is an island in the middle of the sea, with clear springs and white rocks, luxuriant woods and beautiful fruits, where cold and heat cannot reach and predators cannot invade. If you get to go there, you can peacefully live without worries."

==='''Student 3 : Petra Sváková'''===
因負兎背上, 游行二三里許。龜顧謂兎曰: 「今龍女被病, 須兎肝爲藥, 故不憚勞, 負爾來耳。」
----
Therefore [the tortoise] carried the hare on its back and transported [them] for about 2 or 3 ri1. The tortoise looked back and told the hare: "Now, a daughter of the Dragon King is affected by disease [and we] need to make a medicine out of your liver. Thus, without minding the labour, I carried you [all the way] and came [here]."

1 Ri (Ch. li) is an old measure of distance, it is about a third of a mile or 300 paces.

==='''Student 4 : (Write your name)'''===
----
Long ago, the Eastern Sea Dragon [King's] daughter contracted a heart [disease]. A healer said, "[If] a rabbit liver was obtained to combine [with] herbs, then [she] could be treated."

However, in the sea there were no rabbits, what could be done?

There was a turtle [who] said to the White Dragon King, "I can obtain it."

Subsequently, [the turtle] climbed [on to] land [and] seeing a rabbit, told [it], "In the sea there is an island [with] clear springs and white rocks, luxuriant groves and beautiful fruits. Winter's cold does not reach [it and] birds of prey cannot invade. If you obtained [a way] to reach [it], [you] could with [it] peacefully live without worries."

In this way, [the turtle] carried the rabbit on [its] back and by swimming went two or three ri1 or so. [Then] the turtle looked at the rabbit and said, "Right now the dragon [king's] daughter has become sick and must [have] a rabbit liver to make medicine. This is why, unconcerned [with] labor, [I] am carrying you [on my back] and returning, that is all."

兎曰: 「噫, 吾神明之後, 能出五藏, 洗而納之。日者小覺心煩, 遂出肝心洗之, 暫置巖石之底,
The rabbit said, "Alas! I [am] the descendent of the sun god2 and can take out my five internal organs to wash and put them back. For days [I] have felt irritation [in my] heart, so took [my] heart and liver out to wash them, [and] placed them under the cliff rocks for a short time. Hearing your sweet talk [I] came straightaway. The liver is still in there, why not turn back and return to get the liver? Although without a liver I [can] still live, how [would this] not suit us both?"

The turtle, believing it, therefore went back, and just as [he reached] the shore, the rabbit fled and went into the grass, saying to the turtle, "A fool you are! How [can] there be [one] without a liver and [still] alive!"

The turtle sucked in its teeth, [went] silent, and returned.

1 里 (C: li), an old measure of distance that has varied throughout history, but can be understood to be less than a kilometer.

2 神明 [K: sinmyŏng; C: shenming], a word referring to the sun god.

==='''Student 5 : (Jae Yong Chang)'''===
聞爾甘言徑來, 肝尙在彼, 何不廻歸取肝, 則汝得所求, 吾雖無肝尙活, 豈不兩相宜哉。」

----
Hearing your sweet talk, I came back with you, but my liver still remained there. [So] why not return back and take the liver? Even though I don’t have a liver, I am still alive. Why not turn back and return to get the liver? Although without a liver I [can] still live. How suitable it is for both of us!

==='''Student 6 : (Write your name)'''===
龜信之而還, 纔上岸, 兎脫入草中, 謂龜曰: 「愚哉, 汝也, 豈有無肝而生者乎。」龜憫黙而退.

----
The turtle trusted it and returned [to the land]. As soon as [they came] up ashore, the rabbit jumped into the grass and said to the turtle, “How foolish you are! How come there not be a liver and [still I] live?” The embarrassed turtle said nothing and withdrew.

문장 41 - 45

2017-07-18T01:47:54Z

Changjio: /* Student 5 : (Write your name) */

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

{{원문텍스트
| =
41. 牡丹 : 東風吹牧丹盛開花之富貴者無雙第一國香故曰花中王

42. 禽獸 : 飛者謂之禽走者謂之獸羽族毛族其類各有三百

43. 牛 : 角者牛也農人牧之以耕田無牛何以爲農

44. 馬 : 馬之性善走致遠莫如馬故伯樂相之以取其良

45. 狗 : 狗之爲物畜于人家守門備盜見人則狺狺

}}

=='''Translation'''==

==='''Student 1 : (Write your name)'''===
----

==='''Student 2 : Younès M'Ghari'''===
----
41. 牡丹 : 東風吹牧丹盛開花之富貴者無雙第一國香故曰花中王

When the wind of the East blows, peonies flourish vitally. The wealth and preciosity of the flowers have no pair and are the first fragrance in the state. Thus, it is said that it is 'the king among flowers'.

42. 禽獸 : 飛者謂之禽走者謂之獸羽族毛族其類各有三百

Those which fly are called birds. Those which walk are called beasts. The feathered and the haired, in each of these categories there are 300 ones.

43. 牛 : 角者牛也農人牧之以耕田無牛何以爲農

Those with horns are oxen, farming people breed them to plough fields. Without oxen, how to farm?

44. 馬 : 馬之性善走致遠莫如馬故伯樂相之以取其良

The nature of horses is being good at running. There is nothing like horses that reaches far [beyond]. Thus, Bole1 appraised them with which to choose the good ones.

45. 狗 : 狗之爲物畜于人家守門備盜見人則狺狺

The way of dogs as things is to be domesticated in people's families, to keep the door and to get ready against thieves. When they see people, they bark2.

1: 伯樂 (Bole; 680-610 BCE), a famous horse tamer in Spring and Autumn period (771-476 BCE).

2: 狺狺 ('yinyin'), an onomatopeia which might have been used in the past for growling or even whining.

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

==='''Student 4 : (Write your name)'''===
----
41. 牡丹 : 東風吹牧丹盛開花之富貴者無雙第一國香故曰花中王

Peony – The east wind blows, peonies flourishingly bloom. The riches and honors of the flower has no match. [Its] fragrance is the first in the country, the reason [it is] said [to be] the king of flowers.

42. 禽獸 : 飛者謂之禽走者謂之獸羽族毛族其類各有三百

Birds and Beasts – Flying ones – call them birds; running ones – call them beasts. The feathered family and the furred family, their categories each number three hundred.

43. 牛 : 角者牛也農人牧之以耕田無牛何以爲農

The ones that have horns are cows. Farmers till fields by raising them. Without cows, what [can] be used to farm?

44. 馬 : 馬之性善走致遠莫如馬故伯樂相之以取其良

Horses' inherent trait [is that they] are good at running. Reaching far, none are like the horse, the reason why Bo Le1 used appearances to choose the good [ones].

45. 狗 : 狗之爲物畜于人家守門備盜見人則狺狺

Dogs' way of being a thing is being raised by households to protect [the] gates and prepare against thieves. [If dogs] see [other] people, then [they] growl [by going 'yin yin'].

1 A legendary judge of horses during the Spring and Autumn period.

==='''Student 5 : (Jae Yong Chang)'''===
----
41. 牡丹: 東風吹, 牧丹盛開, 花之富貴者, 無雙第一國香, 故曰花中王

Peonies: The east wind blows, Peonies flourishingly bloom. The richness of blooming flowers is without pair, the fragrance is the first in the state. Therefore, it is said that it is the king of flowers.

42. 禽獸: 飛者謂之禽, 走者謂之獸, 羽族毛族, 其類各有三百

Birds and beasts: Those which fly are called birds. Those which walk are called beasts. The feathered family and the furred family, in their categories there are three hundreds each.

43. 牛: 角者牛也, 農人牧之以耕田, 無牛何以爲農

Cows: Those which have horns are cows. Farmers raise them to cultivate the fields. How can they farm without cows?

44. 馬: 馬之性善走, 致遠莫如馬, 故伯樂相之, 以取其良

Horses: The nature of horses is good at running. There is nothing like horses that reach far. Therefore, Bo Le observed them with which to choose the good ones.

45. 狗: 狗之爲物, 畜于人家, 守門備盜, 見人則狺狺

Dogs: What the dogs are the livestock in households, [Dogs] guard doors and protect against thieves. When seeing people, then they are barking.

==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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41. Peony: 

The eastern wind blows, the peony thrives. The wealth of blossomed flowers is unparalleled, the fragrance is the best in the land. That is why it is said to be the king among flowers. 

42. Birds and beasts: 

Those who fly are called birds. Those who run are called beasts. Feathered kin and furry kin, their species are each three hundred [in number]. 

43. Ox: 

Those who have horns are oxen. Farmers herd them to plow fields with them. Without oxen, how can there be farming. 

44. Horse: 

The character of the horse is to be good at running. In reaching far, no thing is like the horse. A long time ago, Bo Le would observe them to choose the good ones<ref>This refers to stories of the famous horse tamer from the Spring and Autumn period who could judge the quality of a horse by its appearance.</ref>. 

45. Dog: 

Dogs are things raised by households. They guard the door and are ready for thieves. When they see people they yap.

==='''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 36 - 40

2017-07-17T23:13:22Z

Changjio: /* Student 5 : (Jae Yong Chang) */

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

{{원문텍스트
| =
36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

}}

=='''Translation'''==

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

36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

Apricot flowers: In the third month '''at{%%in%%}''' Jiangnan the flowers blossom everywhere. '''{00 山郭風掣 is not translated.00}''' Wind '''brings {%%shakes/sways/ripples%%}''' a streamer of a tavern<ref> [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 酒旗: a streamer hanging in front of a wine shop. </ref> The loiterers and travellers frequently look for a village with apricot flowers.

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

Plum flowers: [When] Winter snow<ref> [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 臘月: the winter months (10th, 11th and 12th)</ref> first thaws, cold flower buds begin to break open [as flower]. In the quiescent garden at dusk a delicate fragrance float around.

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

Willows: The morning rain at Weicheng <ref> 王维 <渭城曲>: 渭城朝雨浥輕塵 Wang Wei's "A Song at Weicheng": Weicheng's morning rain dampens the light dust </ref> and the spring wind at Zhangtai <ref> [https://chinese.yabla.com/chinese-english-pinyin-dictionary.php?define=zhang+tai] 章臺: street name in ancient Chang'an synonymous with brothel area red-light district </ref> make each willow branch hang down like threads and each leaf soften like delicate gold. The wife whose husband went to war bears grief, while travelers drift with promiscuous feelings.

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

Orchids: [They] Grow in '''a secluded valley {%%deep valleys%%}'''. Fresh fragrance spread far away. The virtuous men love them, so '''{^it is^}''' said, "The scent of people of a mind are like that of orchids and like entering the room full of '''fragrant orchids {%%orchids and polypores%%}''' <ref> [http://ctext.org/kongzi-jiayu/liu-ben] 如入芝蘭之室: 《孔子家語·六本》: 故曰：與善人居，如入芝蘭之室，久而不聞其香，即與之化矣 </ref>

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

Four Season Flower: As for florescence of all flowers, they do not bloom twice a year. But this flower alone bloom every time in the last month of spring, in the last month of summer, in the last month of autumn, and in the last month of winter. It is called Four Season Flower.

==='''Student 2 : Younès M'Ghari'''===
----
36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

The third month in Jiangnan1, flowers blossom here and there, in villages by the rivers and towns in the mountains, the wind blows on inns' flags, among wandering people and travellers, many are looking for the apricot-flower village. '''{00 杏花村 can use a note.00}'''

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

The snow of the '''twelve’s {%%twelfth%%}''' month starts to melt, cold blooms commence to spread, '''courtyards are quiet and dusks are yellow {%%at dusk in the quiet garden%%}''', a '''dark {%%subtle/subdued%%}'''fragrance floats and move [around].

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

The morning rain of Weicheng 2, the spring wind of Zhangtai, every branches '''bend {%%hang down%%}''' like threads, every '''leaves {%%leaf%%}''' sparkle like gold, the wives of soldiers who went on expedition tie their grief, the travellers have promiscuous feelings.

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

They emerge in deep ravines, they diffuse far away a pure fragrance. Gentlemen love them, therefore it is said that "The shared minds of people are like the fragrance of orchids, it is like entering a house of orchids and '''angelica roots {%%polypores%%}'''3.

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

In general, the blooming of a hundred blossoms does not happen again in a year. Only these flowers bloom everytime in the third month of spring, the third month of autumn, the third month of winter. Thus they are called “Flowers of the four seasons”4.

1: 江南 (Jiangnan), province located in Southern China.

2: 渭城 (Weicheng) & 章臺 (Zhangtai), Chinese cities.

3: 芝蘭 ('orchids and angelica roots'), flowers known for their subtle fragrances; in the text, the author is making a comparison with people that we may feel good with, even without exchanging a word.

4: 四季花, more precisely, "Flowers of the third month of the four seasons" '''{00This was a thought, but not confirmed.00}'''.

==='''Student 3 : Petra Sváková'''===
----
36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

Apricot flowers: In the third month in Jiangnan1, flowers blossom everywhere. In villages by the rivers and towns near the mountains, the wind blows on streamers of wine shops, and many travellers and tourists seek the village of apricot flowers.

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

Plum flowers: [When] the snow of the twelfth month starts to melt, cold blossoms begin to open, and in tranquil yards at dusk subtle scent '''flows and moves {%%floats%%}''' around.

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

Willows: The morning rain in Weicheng2 and the spring wind in Zhangtai3, [they make] all the branches hang down like silk and all the leaves delicate as gold. Wives whose husbands went to war connect [this with their] sorrow '''{O not sure about this phrase O}''' and those who travel get promiscuous feelings.

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

Orchids: They grow in deep valleys, [their] pure fragrance is spread far away, and gentlemen love them. Therefore, it is said that shared minds of people - its scent is like that of the orchids, it is like entering a room of '''anjelica roots {%%polypores55]''' and orchids4.

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

Four season flowers5: In general, [as for] blooming of hundred flowers, within a year they do not bloom again. Only these flowers bloom alone every time in the last month of spring, the last month of summer, the last month of autumn and the last month of winter. Thus we call these four season flowers.

1 regions south of the Yangtse river

2 It refers to a poem "Wei City Song" of Wang Wei (699-761 AD; poem with translation [http://www.musicated.com/syh/tangpoems.htm#WangWei04])

3 Street name in ancient Chang'an synonymous with a brothel area red-light district.

4 Anjelica root and orchid - litr. symbol for fragrance, the gentleman, high character; in this text the author uses this to indicate that close people might be comfortable next to each other even without talking.

5 also called 'Chinese rose'

==='''Student 4 : (Write your name)'''===
----
36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

Apricot Flowers – In the third month in Jiangnan, in various places flowers bloom, towns [by the] water and surrounding mountains, the wind tugs at wine [shop] flags. Many traveling people and ambulating guest '''{00Nice00}''' look for apricot flowering towns.

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

Plum Flowers – The twelfth month's snow first disappears, winter buds start bursting [open]. Inside gardens at dusk, a muted fragrance floatingly moves.

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*** not yet translated ***

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

Born in deep valleys, a clear scent spreads afar. Gentlemen love it, [this is] the reason [they] say people of the same mind, their scent is like orchids, [and] like entering a house of '''angelica root {%%polypores%%}'''and orchids.

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

Generally, [as for] the blooming of numerous flowers, they do not bloom [again] in the year. Only this flower alone blooms [in] every spring's last month, summer's last month, autumn's last month, [and] winter's last month, the reason [people] call it the four-season flower.

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

36. 杏花: 三月江南, 處處花發, 水村山郭, 風掣酒旗, 遊人行客, 多尋杏花村

Apricot flowers: In the third month in Jiangnan, flowers blossom everywhere. In riverside villages and mountain towns, wine’s flags flutters in the wind. Travelers and tourists are looking for the apricot flower village.

37. 梅花: 臘雪初消, 寒葩始綻, 閒庭黃昏, 暗香浮動

Plum flowers: The last month’s snow begins to melt, cold flowers start to open. In the gardens at dusk, a dark fragrance moves around.

38. 柳: 渭城朝雨, 章臺春風, 枝枝垂絲, 葉葉嫩金, 征婦結恨, 遊者蕩情

Willows: The morning rain in Weicheng, the spring wind of Zhangtai, branches of [willows] bend like threads, leaves of [willows] delicate like gold, a wife who sent her husband in a battle ties her grief, a traveler has dissipated feeling.

39. 蘭草: 生於幽谷, 淸香遠播, 君子愛之, 故曰, 人之同心, 其臭如蘭, 如入芝蘭之室

Orchids: [Orchids] live from the deep valleys. Clean fragrance spreads far away. The gentleman loves it. So, it is said that the shared mind of the people, this small is like orchids and is like entering into the orchid bloom room.

40. 四季花: 凡百卉之發, 一歲不再發, 惟此花獨春之季月, 夏之季月, 秋之季月, 冬之季月, 每發故謂之四季花

Four season flowers: In general, the blooming of a hundred flowers does not bloom again in a year. This flower alone blooms every time in the third month of spring, the third month of autumn, the third month of winter. Therefore, they are called it the four seasons flowers.

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

杏花: 三月江南1) 處處花發水村山郭風掣酒旗遊人行客多尋杏花村

Apricot flower: In the third month, flowers blossom everywhere in Jiangnan; [among] the riverside towns and mountain villages, wind tickles streamers hanging over taverns '''{00 Sentence breaks after 酒旗. 00}'''frequented by travelers and tourists searching for apricot villages.

梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

Plum flower: [As] snow in the last month of the year begins to melt, '''its buds open in the cold {%%cold buds begin to burst%%}'''; in a quiet garden at twilight, its subtle fragrance floats around.

柳: 渭城2)朝雨章臺3)春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

Willow tree: Morning rain in Weicheng, spring wind of Zhāng tái; '''[its] {%%make their%%}''' branches droop like threads, [its] leaves glitter like gold. A wife of a soldier who went on battle knotted her bitter emotions [there]; a traveler '''wiped off his sentiments [there] {%% gets a lustful mind%%}'''.

蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭4) 如入芝蘭之室5)

Wild orchid: Blooming in deep valley, [its] pure fragrance diffuses far away. Gentlemen love it. Thus it is said, "the shared hearts of two people are '''as fragrant as orchid {00 OK, this is creative.00}'''; '''[associating with a goodman] {%% and%%}''' is like entering a room with orchid '''{^and polypores^}'''."

1) Southern regions of the Yangtse in China. This reveals the shared geographical notion in Korean and Chinese literature.

2) 王維, '渭城曲'. 渭城은 지금의 陝西省西安市 서북쪽에 위치해 있는데, 秦나라 도성인 함양 남쪽으로 渭水가 흐른다고 해서 渭城이라 불렸다. 자고로 이별의 장소로 쓰였다. 왕유가 그의 벗 元二를 餞別한 장소이기도 하다. -송재소, 『당시삼백수3』, 240쪽.

3) 현재 陝西省長安縣故城西南에 있다. 전국 시대에 세워졌다. 장대 아래에는 ‘章臺街’라는 거리가 있었다. 이곳은 歌妓들이 모여 사는 곳이기도 해서 나중에는 妓院을 지칭하는 말로도 사용되었다. 이 거리에는 버드나무柳가 심겨있었는데 이별할 때 가지를 꺾어주었다. 이와 관련하여, 唐나라 韓翃과 名妓柳氏의 사랑 이야기가 전해진다. “章臺柳, 章臺柳, 昔日靑靑今在否? 縱使長條似舊垂, 也應攀折他人手” -왕궈웨이(王國維) 저, 조성천 역 『人間詞話』, 각주 106번.

4) 子曰：君子之道，或出或處，或默或語，二人同心，其利斷金，同心之言，其臭如蘭，初六藉用白茅，無咎。《周易》 51

5) 孔子曰：「吾死之後，則商也日益，賜也日損。」曾子曰：「何謂也？」子曰：「商也好與賢己者處，賜也好說不若己者。不知其子，視其父；不知其人，視其友；不知其君，視其所使；不知其地，視其草木。故曰：與善人居，如入芝蘭之室，久而不聞其香，即與之化矣；與不善人居，如入鮑魚之肆，久而不聞其臭，亦與之化矣。丹之所藏者赤，漆之所藏者黑。是以君子必慎其所與處者焉。」《六本》 15

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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
----
36. Apricot flower: 

In the third month in Jiangnan<ref>This term refers to an area south of a river, in this case likely the Yangtze in China.</ref>, flowers bloom all over. In river villages and mountain hamlets, the wind flutters [through] the banners of inns. Travelers and guests frequently seek out villages with apricot flowers. 

37. Plum flower: 

'''In the last month of the year, the snow {%%The snow from the last month of the year%%}''' begins to melt and cold flowers start to open. The tranquil yard at dusk, a subdued fragrance floating [around in the air]. 

38. Willow: 

Weicheng, morning rain<ref>This is likely a reference to the poem “Weicheng song” (渭城曲) by Tang dynasty author Wang Wei, which starts with the same words.</ref>. Zhangtai<ref>This name refers to several locations in Chinese history, but here it refers to the use of Zhangtai '''meaning {%%alluding to%%}'''willow in Chinese poetry, which likely stems from the tune “Zhangtai willow” (章台柳) composed by Tang dynasty author Han Hong.</ref>, spring wind. Branches, dangling threads. Leaves, delicate gold. Soldiers’ wives, tense with resentment. Rolling stones, swayed with emotions. '''{00 Nicely poetic.00}''' 

39. Orchid: 

Born in dark ravines, [its] clean fragrance spreads far. Gentlemen love it. It is said that the compatibility between people [carries an] aroma similar to orchids, that it is like entering a room filled with '''angelica root {%%polypores&&}''' and orchids<ref>芝蘭, literally means '''angelica root {%%polypores%%}'''and orchids, but it is often used to mean fragrant flowers.</ref>. 

40. Four-season flower<ref>This term is sometimes used to refer to the flower known as China rose.</ref>: 

Usually, the blooming of flowers does not happen aa second time in one year. Only this flower alone – in the third month of spring, in the third month of summer, in the third month of fall, in the third month of winter – every time it blooms. Therefore it is called four-season flower.

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

문장 36 - 40

2017-07-17T23:10:17Z

Changjio: /* Student 5 : (Write your name) */

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

{{원문텍스트
| =
36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

}}

=='''Translation'''==

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

36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

Apricot flowers: In the third month '''at{%%in%%}''' Jiangnan the flowers blossom everywhere. '''{00 山郭風掣 is not translated.00}''' Wind '''brings {%%shakes/sways/ripples%%}''' a streamer of a tavern<ref> [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 酒旗: a streamer hanging in front of a wine shop. </ref> The loiterers and travellers frequently look for a village with apricot flowers.

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

Plum flowers: [When] Winter snow<ref> [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 臘月: the winter months (10th, 11th and 12th)</ref> first thaws, cold flower buds begin to break open [as flower]. In the quiescent garden at dusk a delicate fragrance float around.

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

Willows: The morning rain at Weicheng <ref> 王维 <渭城曲>: 渭城朝雨浥輕塵 Wang Wei's "A Song at Weicheng": Weicheng's morning rain dampens the light dust </ref> and the spring wind at Zhangtai <ref> [https://chinese.yabla.com/chinese-english-pinyin-dictionary.php?define=zhang+tai] 章臺: street name in ancient Chang'an synonymous with brothel area red-light district </ref> make each willow branch hang down like threads and each leaf soften like delicate gold. The wife whose husband went to war bears grief, while travelers drift with promiscuous feelings.

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

Orchids: [They] Grow in '''a secluded valley {%%deep valleys%%}'''. Fresh fragrance spread far away. The virtuous men love them, so '''{^it is^}''' said, "The scent of people of a mind are like that of orchids and like entering the room full of '''fragrant orchids {%%orchids and polypores%%}''' <ref> [http://ctext.org/kongzi-jiayu/liu-ben] 如入芝蘭之室: 《孔子家語·六本》: 故曰：與善人居，如入芝蘭之室，久而不聞其香，即與之化矣 </ref>

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

Four Season Flower: As for florescence of all flowers, they do not bloom twice a year. But this flower alone bloom every time in the last month of spring, in the last month of summer, in the last month of autumn, and in the last month of winter. It is called Four Season Flower.

==='''Student 2 : Younès M'Ghari'''===
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36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

The third month in Jiangnan1, flowers blossom here and there, in villages by the rivers and towns in the mountains, the wind blows on inns' flags, among wandering people and travellers, many are looking for the apricot-flower village. '''{00 杏花村 can use a note.00}'''

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

The snow of the '''twelve’s {%%twelfth%%}''' month starts to melt, cold blooms commence to spread, '''courtyards are quiet and dusks are yellow {%%at dusk in the quiet garden%%}''', a '''dark {%%subtle/subdued%%}'''fragrance floats and move [around].

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

The morning rain of Weicheng 2, the spring wind of Zhangtai, every branches '''bend {%%hang down%%}''' like threads, every '''leaves {%%leaf%%}''' sparkle like gold, the wives of soldiers who went on expedition tie their grief, the travellers have promiscuous feelings.

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

They emerge in deep ravines, they diffuse far away a pure fragrance. Gentlemen love them, therefore it is said that "The shared minds of people are like the fragrance of orchids, it is like entering a house of orchids and '''angelica roots {%%polypores%%}'''3.

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

In general, the blooming of a hundred blossoms does not happen again in a year. Only these flowers bloom everytime in the third month of spring, the third month of autumn, the third month of winter. Thus they are called “Flowers of the four seasons”4.

1: 江南 (Jiangnan), province located in Southern China.

2: 渭城 (Weicheng) & 章臺 (Zhangtai), Chinese cities.

3: 芝蘭 ('orchids and angelica roots'), flowers known for their subtle fragrances; in the text, the author is making a comparison with people that we may feel good with, even without exchanging a word.

4: 四季花, more precisely, "Flowers of the third month of the four seasons" '''{00This was a thought, but not confirmed.00}'''.

==='''Student 3 : Petra Sváková'''===
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36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

Apricot flowers: In the third month in Jiangnan1, flowers blossom everywhere. In villages by the rivers and towns near the mountains, the wind blows on streamers of wine shops, and many travellers and tourists seek the village of apricot flowers.

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

Plum flowers: [When] the snow of the twelfth month starts to melt, cold blossoms begin to open, and in tranquil yards at dusk subtle scent '''flows and moves {%%floats%%}''' around.

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

Willows: The morning rain in Weicheng2 and the spring wind in Zhangtai3, [they make] all the branches hang down like silk and all the leaves delicate as gold. Wives whose husbands went to war connect [this with their] sorrow '''{O not sure about this phrase O}''' and those who travel get promiscuous feelings.

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

Orchids: They grow in deep valleys, [their] pure fragrance is spread far away, and gentlemen love them. Therefore, it is said that shared minds of people - its scent is like that of the orchids, it is like entering a room of '''anjelica roots {%%polypores55]''' and orchids4.

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

Four season flowers5: In general, [as for] blooming of hundred flowers, within a year they do not bloom again. Only these flowers bloom alone every time in the last month of spring, the last month of summer, the last month of autumn and the last month of winter. Thus we call these four season flowers.

1 regions south of the Yangtse river

2 It refers to a poem "Wei City Song" of Wang Wei (699-761 AD; poem with translation [http://www.musicated.com/syh/tangpoems.htm#WangWei04])

3 Street name in ancient Chang'an synonymous with a brothel area red-light district.

4 Anjelica root and orchid - litr. symbol for fragrance, the gentleman, high character; in this text the author uses this to indicate that close people might be comfortable next to each other even without talking.

5 also called 'Chinese rose'

==='''Student 4 : (Write your name)'''===
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36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

Apricot Flowers – In the third month in Jiangnan, in various places flowers bloom, towns [by the] water and surrounding mountains, the wind tugs at wine [shop] flags. Many traveling people and ambulating guest '''{00Nice00}''' look for apricot flowering towns.

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

Plum Flowers – The twelfth month's snow first disappears, winter buds start bursting [open]. Inside gardens at dusk, a muted fragrance floatingly moves.

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*** not yet translated ***

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

Born in deep valleys, a clear scent spreads afar. Gentlemen love it, [this is] the reason [they] say people of the same mind, their scent is like orchids, [and] like entering a house of '''angelica root {%%polypores%%}'''and orchids.

40. 四季花: 凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

Generally, [as for] the blooming of numerous flowers, they do not bloom [again] in the year. Only this flower alone blooms [in] every spring's last month, summer's last month, autumn's last month, [and] winter's last month, the reason [people] call it the four-season flower.

==='''Student 5 : (Jae Yong Chang)'''===
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36. 杏花: 三月江南, 處處花發, 水村山郭, 風掣酒旗, 遊人行客, 多尋杏花村

Apricot flowers: In the third month in Jiangnan, flowers blossom everywhere. In riverside villages and mountain towns, wine’s flags flutters in the wind. Travelers and tourists are looking for the apricot flower village.

37. 梅花: 臘雪初消, 寒葩始綻, 閒庭黃昏, 暗香浮動

Plum flowers: The last month’s snow begins to melt, cold flowers start to open. In the gardens at dusk, a dark fragrance moves around.

38. 柳: 渭城朝雨, 章臺春風, 枝枝垂絲, 葉葉嫩金, 征婦結恨, 遊者蕩情

Willows: The morning rain in Weicheng, the spring wind of Zhangtai, branches of [willows] bend like threads, leaves of [willows] delicate like gold, a wife who sent her husband in a battle ties her grief, a traveler has dissipated feeling.

39. 蘭草: 生於幽谷, 淸香遠播, 君子愛之, 故曰, 人之同心, 其臭如蘭, 如入芝蘭之室

Orchids: [Orchids] live from the deep valleys. Clean fragrance spreads far away. The gentleman loves it. So, it is said, "the shared mind of the people, this small is like orchids and is like entering into the orchid bloom room."

40. 四季花: 凡百卉之發, 一歲不再發, 惟此花獨春之季月, 夏之季月, 秋之季月, 冬之季月, 每發故謂之四季花

Four season flowers: In general, the blooming of a hundred flowers does not bloom again in a year. This flower alone blooms every time in the third month of spring, the third month of autumn, the third month of winter. Therefore, they are called it the four seasons flowers.

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

杏花: 三月江南1) 處處花發水村山郭風掣酒旗遊人行客多尋杏花村

Apricot flower: In the third month, flowers blossom everywhere in Jiangnan; [among] the riverside towns and mountain villages, wind tickles streamers hanging over taverns '''{00 Sentence breaks after 酒旗. 00}'''frequented by travelers and tourists searching for apricot villages.

梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

Plum flower: [As] snow in the last month of the year begins to melt, '''its buds open in the cold {%%cold buds begin to burst%%}'''; in a quiet garden at twilight, its subtle fragrance floats around.

柳: 渭城2)朝雨章臺3)春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

Willow tree: Morning rain in Weicheng, spring wind of Zhāng tái; '''[its] {%%make their%%}''' branches droop like threads, [its] leaves glitter like gold. A wife of a soldier who went on battle knotted her bitter emotions [there]; a traveler '''wiped off his sentiments [there] {%% gets a lustful mind%%}'''.

蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭4) 如入芝蘭之室5)

Wild orchid: Blooming in deep valley, [its] pure fragrance diffuses far away. Gentlemen love it. Thus it is said, "the shared hearts of two people are '''as fragrant as orchid {00 OK, this is creative.00}'''; '''[associating with a goodman] {%% and%%}''' is like entering a room with orchid '''{^and polypores^}'''."

1) Southern regions of the Yangtse in China. This reveals the shared geographical notion in Korean and Chinese literature.

2) 王維, '渭城曲'. 渭城은 지금의 陝西省西安市 서북쪽에 위치해 있는데, 秦나라 도성인 함양 남쪽으로 渭水가 흐른다고 해서 渭城이라 불렸다. 자고로 이별의 장소로 쓰였다. 왕유가 그의 벗 元二를 餞別한 장소이기도 하다. -송재소, 『당시삼백수3』, 240쪽.

3) 현재 陝西省長安縣故城西南에 있다. 전국 시대에 세워졌다. 장대 아래에는 ‘章臺街’라는 거리가 있었다. 이곳은 歌妓들이 모여 사는 곳이기도 해서 나중에는 妓院을 지칭하는 말로도 사용되었다. 이 거리에는 버드나무柳가 심겨있었는데 이별할 때 가지를 꺾어주었다. 이와 관련하여, 唐나라 韓翃과 名妓柳氏의 사랑 이야기가 전해진다. “章臺柳, 章臺柳, 昔日靑靑今在否? 縱使長條似舊垂, 也應攀折他人手” -왕궈웨이(王國維) 저, 조성천 역 『人間詞話』, 각주 106번.

4) 子曰：君子之道，或出或處，或默或語，二人同心，其利斷金，同心之言，其臭如蘭，初六藉用白茅，無咎。《周易》 51

5) 孔子曰：「吾死之後，則商也日益，賜也日損。」曾子曰：「何謂也？」子曰：「商也好與賢己者處，賜也好說不若己者。不知其子，視其父；不知其人，視其友；不知其君，視其所使；不知其地，視其草木。故曰：與善人居，如入芝蘭之室，久而不聞其香，即與之化矣；與不善人居，如入鮑魚之肆，久而不聞其臭，亦與之化矣。丹之所藏者赤，漆之所藏者黑。是以君子必慎其所與處者焉。」《六本》 15

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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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36. Apricot flower: 

In the third month in Jiangnan<ref>This term refers to an area south of a river, in this case likely the Yangtze in China.</ref>, flowers bloom all over. In river villages and mountain hamlets, the wind flutters [through] the banners of inns. Travelers and guests frequently seek out villages with apricot flowers. 

37. Plum flower: 

'''In the last month of the year, the snow {%%The snow from the last month of the year%%}''' begins to melt and cold flowers start to open. The tranquil yard at dusk, a subdued fragrance floating [around in the air]. 

38. Willow: 

Weicheng, morning rain<ref>This is likely a reference to the poem “Weicheng song” (渭城曲) by Tang dynasty author Wang Wei, which starts with the same words.</ref>. Zhangtai<ref>This name refers to several locations in Chinese history, but here it refers to the use of Zhangtai '''meaning {%%alluding to%%}'''willow in Chinese poetry, which likely stems from the tune “Zhangtai willow” (章台柳) composed by Tang dynasty author Han Hong.</ref>, spring wind. Branches, dangling threads. Leaves, delicate gold. Soldiers’ wives, tense with resentment. Rolling stones, swayed with emotions. '''{00 Nicely poetic.00}''' 

39. Orchid: 

Born in dark ravines, [its] clean fragrance spreads far. Gentlemen love it. It is said that the compatibility between people [carries an] aroma similar to orchids, that it is like entering a room filled with '''angelica root {%%polypores&&}''' and orchids<ref>芝蘭, literally means '''angelica root {%%polypores%%}'''and orchids, but it is often used to mean fragrant flowers.</ref>. 

40. Four-season flower<ref>This term is sometimes used to refer to the flower known as China rose.</ref>: 

Usually, the blooming of flowers does not happen aa second time in one year. Only this flower alone – in the third month of spring, in the third month of summer, in the third month of fall, in the third month of winter – every time it blooms. Therefore it is called four-season flower.

==='''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 31 - 35

2017-07-17T14:01:03Z

Changjio: /* Student 5 : (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'''===
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31. 木: 植根于土枝幹漸長春則葉生秋則葉落

Trees: [People] Plant [the] roots 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'''===
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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 coldn and do not change. Virtuous men 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 vigourous and shining, but they only get a fragmentary time and to illuminate.

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

==='''Student 3 : Petra Sváková'''===
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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 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 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)'''===
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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, [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, but [only] obtained in a brief moment of splendid light.

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

Trees: Plant roots in the ground. Branches and stream 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 of 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 gentle man love them and plant [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. The gentle man love them and plant [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.

==='''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 but [their beauty] illumines only briefly.

----

==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''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. But, it gets [just] an instant of glorious luster.

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

문장 26 - 30

2017-07-17T08:33:15Z

Changjio: /* Student 5 : (Jae Yong Chang) */

=='''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 (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 the 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, leftside is the East, rightside 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, [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 the 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 the Heaven and the 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, and [making] careful their speech and behavior. In general those who [become] officials and advance 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.

==='''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 around, [you] don’t make clothes and then [you] will be cold. All day around, [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], [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 the 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 the heaven and the 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 and hat, restrain his words and behavior. In general, becoming an official 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. [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 south, back equals north, left equals east, and right equals 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 黃帝軒轅 and Suìrén shì 燧人氏: The yellow emperor is believed to teach ancient people how to make clothings. Suìrén shì is believed to make fire and teach people to cook food.

----

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

==='''Student 8 : (Write your name)'''===
----

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

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

If humankind does not make clothes in a whole year, they will be cold. If they do 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, 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

2017-07-17T08:32:54Z

Changjio: /* Student 5 : (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 (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 the 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, leftside is the East, rightside 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, [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 the 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 the Heaven and the 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, and [making] careful their speech and behavior. In general those who [become] officials and advance 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.

==='''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 around, [you] don’t make clothes and then [you] will be cold. All day around, [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], [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 the 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 the heaven and the 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 and hat, restrain his words and behavior. In general, becoming an official 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. [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 south, back equals north, left equals east, and right equals 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 黃帝軒轅 and Suìrén shì 燧人氏: The yellow emperor is believed to teach ancient people how to make clothings. Suìrén shì is believed to make fire and teach people to cook food.

----

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

==='''Student 8 : (Write your name)'''===
----

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

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

If humankind does not make clothes in a whole year, they will be cold. If they do 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, 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)'''===
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(2017Translation) 孟母三遷

2017-07-17T00:00:40Z

Changjio: /* Student 5 : (Write your name) */

{{Primary Source Document3
|Image = 맹모삼천.jpg
|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'''==

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

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

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

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

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

3: Mengzi (孟子), that is Mencius

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

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

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

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

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

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

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

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

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

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

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

1In present-day Shandong.

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

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

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

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

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

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

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

鄒孟軻母，號孟母。

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

其舍近墓。孟子之少時，嬉遊爲墓間之事。孟母曰：「此非吾所以居處子。」

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

乃去，舍市旁。其嬉遊爲賈人炫賣之事。孟母又曰：「此非吾所以處吾子也。」

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

復徙居學宮之旁。其嬉遊乃設俎豆，揖讓進退。孟母曰：「可以處居子矣。」遂居。

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

及孟子長，學六藝 1)，卒成大儒之名。君子謂孟母善以漸化。

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

《列女傳. 母儀》 <<'''''Lienü zhuan'''''>>

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

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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.

==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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The mother of Meng Ke<ref>孟軻, birth name of the famous Chinese Confucian philosopher Mencius.</ref> from [the state of] Zou, also called Meng’s mother<ref>孟母, Meng Mu, literally meaning “the mother of Meng”.</ref>, was residing near a gravesite. When Mencius was small, he liked to play out activities that are performed among the graves. Meng’s mother said: “This is not a place I make a son live.” So, they left and settled next to a market. He [then] liked to play out the boasting and peddling activities of merchants. Meng’s mother again said: “This is not a place for my son.” They again moved to live next to a school. He then liked to play arranging ritual artifacts and bowing when moving forward or backing away<ref>Behavior characteristic for educated people. </ref>. Meng’s mother said: “[This is] a place a son can live.” And so, they stayed. When Mencius grew up, he learned the six arts<ref>六藝, skills that were the basis of education in ancient China: rites, music, archery, chariot riding, calligraphy and mathematics.</ref> and eventually became a great name of Confucianism<ref>儒, sometimes translated as Ruism.</ref>. Gentlemen say that Meng’s mother was good at gradual transformation<ref>漸化, this concept embodies the Confucian idea that development consists of gradual progress and that it is significant that each step in development (in this case, of a person) is in line with the desired goal.</ref>.

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(2017Translation) 率居

2017-07-16T12:03:31Z

Changjio: /* Student 5 : (Write your name) */

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

}}

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

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

=='''Translation'''==

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

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

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

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

3: Buddhist entities

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

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

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

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

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

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

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

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

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

==='''Student 5 : (Jae Yong Chang)'''===
----
Solgŏ. He was Silla’s man and from a humble house. Therefore, there was no record of his family lineage. He was good at painting from his birth. Once he had drawn an old pine tree on the wall of Hwangnyŏng temple. [Its] tree trunks had scales and wrinkles, branches and leaves were twisted and bent. Crows, hawks, swallows, and sparrows sometimes saw it from a distance and flew to it. [When they] reached it, they ran into and fell down. As years passed, the color became faint. A monk at the temple painted it with red and blue colors. [But] the crows and sparrows never came back again. Both the images of Bodhisattva of Punhwang Temple in Kyŏngju and of Yuma of Tansŏk Temple in Chinju were painted by him. They became legendary paintings from generation to generation.

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

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

生而善畫, 嘗於皇龍寺壁畫老松,

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

體幹鱗皴, 枝葉盤屈, 烏鳶燕雀, 往往望之飛入,

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

及到, 蹭蹬而落, 歲久色暗, 寺僧以丹靑補之, 烏雀不復至,

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

又慶州芬皇寺觀音菩薩晉州斷俗寺維麾像, 皆其筆蹟, 世傳爲神畫.

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

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

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

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

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

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

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

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

==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
----
Solgo was a person from Silla. He was of humble background, and so there are no records of his lineage. From birth, he was good at drawing. Once he drew an old pine on the wall of Hwangnyong Temple<ref>皇龍寺, a temple central for Buddhism during the Silla period. It no longer exists, but it is said that at the time of its constructions it was the tallest wooden structure in the world.</ref> – the trunk and branches were rough and barky, the shoots and leaves coiled and bent. Crows, hawks, swallows and sparrows would often see it and want to fly into it. When they arrived, they were hapless and they fell. Years passed and the colors grew dim. A monk from the temple used red and blue pigments to restore it, and the crows and sparrows did not return. In addition, the images of Avalokitesvara at Bunhwangsa in Gyeongju and of Vimalakirti at Dansoksa in Jinju<ref>Images of significant Buddhist figures.</ref> all [carry] traces of his brush. Generation after generation considers them as legendary paintings. "''Samguk Sagi'', scroll 48"

==='''Student 11 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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(2017Translation) 崔瑩

2017-07-16T09:30:27Z

Changjio: /* Student 5 : (Write your name) */

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

}}

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

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

=='''Translation'''==

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

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

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

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

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

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

3 Korean 'go'

4 Korean chess

5 'very sweet' here means 'very delicious'

==='''Student 4 : (Write your name)'''===
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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 : (Jae Yong Chang)'''===
----
When, Ch’olsong Ch’oe Yŏng was young, his father always warned him and said, “Look at gold like dust.” He said (瑩) He was always with the four characters on his belt. He kept it in mind and did not forget during his whole life. Although he took an administrative position on the state, his authority spread inside and outside. But he did not take off a hair from other people’s house. Just enough to eat. At that time, the high ranking officials invited each other and spent all days, playing Go. They competitively served delicious meals with which they worked luxuriously. Master Ch’oe just invited guests. After passing afternoon, he did not serve any food. At sunset, he mixed rice and millet and cooked for a meal. With it, various vegetables were also served. All hungry guests finished all these vegetables and rice and they said, “Master Ch’oe’s meal was extremely delicious!” Master smiled and said, “It was also a military strategy.”

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

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

瑩。常以四字書諸紳。終身服膺而勿失。

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

雖秉國政。威行中外。而一毫不取於人家。纔足食而已。

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

當時宰樞相邀迓。以棋局消日。爭設珍饌。以務豪侈。

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

公獨邀客。過午不設饌。日暮糅黍稻炊飯。兼陳雜菜。

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

諸客枵腸盡啖菜飯曰。鐵城之飯甚甘也。公笑曰。此亦用兵之謀也。

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

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

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

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

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

其父常戒之曰。

His father often warned him and said:

見金如土[石]。

“Look gold like earth”

瑩。

Ch’oe Yŏng,

常以四字書諸紳。

Always, read their four characters on his sash.

終身服膺而勿失。

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

雖秉國政。

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

威行中外。

He went majestically inside and outside the central government.

而一毫不取於人家。

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

纔足食而已。

Just only in off, he ate.

當時宰樞相邀迓。

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

以棋局消日。

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

爭設珍饌。

They served gourmet food.

以務豪侈。

By did this, they worked on this luxurious life.

公獨邀客。

Mister Choe welcomed guest.

過午不設饌。

On afternoon, he didn’t serve them food.

日暮糅黍稻炊飯。

He mixed rice and millet to cook meal,

兼陳雜菜。

And served them vegetables.

諸客枵腸盡啖菜飯曰。

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

鐵城之飯甚甘也。

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

公笑曰。

Ch’oe smiled and said:

此亦用兵之謀也。

‘It is also a strategy use by soldiers.’

《慵齋叢話.卷三》

==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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When Ch’oe Yong of Cholsong was young, his father often cautioned him by saying: “View gold as dirt [rocks]”. He always had [these] four words written on his sash. All his life he kept them in mind and did not forget. Even though he grasped state administration, and his authority swayed in the central government and beyond, he did not take a single hair from people. He was content with being sustained and that is all. At that time, when those in power would meet and entertain, they would spend their days [playing] baduk<ref>Traditional board game, also known by the name Go. </ref> and compete in serving [the most] rare dishes. They thus indulged in luxury and extravagance. When the general himself invited guests, noon would pass and he would not serve food. In the evening he mixed millet and rice and cooked it as the staple food, and at the same time prepared some side-dishes. The guests, with empty stomachs, finished the simple meal and said: “Cholsong food is extremely satisfying.” The general laughed and said: “This is also [called] using military strategy.” “''Yongjae ch’onghwa'', scroll 3”

==='''Student 11 : (Write your name)'''===
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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 21 - 25

2017-07-16T08:25:55Z

Changjio: /* Student 5 : (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 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 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. 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: 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 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 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, the second is called younger brother. 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 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 righteouness, the ruler sees the subject as the hands and feet, the subject sees the ruler as the head; the way of being a subject is merely to be loyal and upright.

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 respects 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 litterature that educates people and lets them know the Way of the 3 cardinal virtues and 5 cardinal relationships, filiality and fraternity, rites and morals, 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 : (Write your name)'''===
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==='''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, and the second is called the younger brother. 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 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 – [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 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 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], [then the books] themselves can melt like so [to reveal their meaning].

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

Elder and Younger brothers: The elder is called “hyong,” and the second [younger] is called “che.” Comparing them to trees, then they share roots. Comparing them to wild geese, they share the same way. The sentiment of elder and younger brothers is just 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. 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 a teacher. Without a teacher, there is no way for learning and asking. Therefore, the one who is learning 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, 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 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, the subordinate is called a younger brother. To compare them to trees, [they are from] the same root. To compare them to wild geese, [they] go together. 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

If people do not learn, they do not know the Way道 and the Principle理. [Such 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

At the time of reading books, unite your mind and intention. Do not think about miscellaneous concerns; pay respect towards 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.

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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''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, the younger is called younger brother. 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 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 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, 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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(Translation) 2017 守株待兔

2017-07-15T08:17:34Z

Changjio: /* Student 5 : (Jae Yong Chang) */

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

}}

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

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

=='''Translation'''==

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

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

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
----
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 : (Write your name)'''===
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==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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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)'''===
----

문장 16 - 20

2017-07-15T01:15:11Z

Changjio: /* Student 5 : (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===
----
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 eqaul to the birds?

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

When aumtun is exhausted and winter comes, the wind of the North gets up and the white snow falls down; people then gather reeds, mend the roof, fix the doors and set up 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 twelveth 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 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 me; father is comparable to Heaven, mother is comparable to Earth; I want to pay back their virtue, [but] the vast Heaven 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 with rites, this is filial piety. Look at these forest crows, they also know about feeding back3; could someone not be as good as crows?

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

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

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

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

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

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

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

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

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

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

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

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

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

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

2 These are months of the lunar year.

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

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

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

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

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

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

2 Referring to the months of the lunar calendar.

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

People3 – Among all the things [of the world], only people are the most sentient, and are endowed with the Five Elements4 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 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]. 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, repair doors, and go in a most of inner 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

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 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, [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: 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). 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 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] after chewing. Can a person be worse than a crow?
----

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

===Student 8 : (Write your name)===
----

===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 of a house where the eldest/elder of the family resides

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 most sentient / [they are] endowed [with] the five qi / [which are] regarded 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. The duty of men[,] as sons / [is] only [to be] filial [and] be great / [he] takes care of them [(his parents)] by means of propriety / [and] this is/becomes filiality / [it is like] observing those forest crows / [they] also know to feed [in] return / can it 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 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. 

20. Children: 

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

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

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

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

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

문장 11 - 15

2017-07-15T00:52:02Z

Changjio: /* Student 5 : (Jae Yong Chang) */

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

{{원문텍스트
| =
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

}}

=='''Translation'''==

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

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

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

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

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

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

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

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

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

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

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

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

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

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

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

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

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

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

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

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

1: "all things"

2: "all the flowers"

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

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

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落

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

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

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

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

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

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

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

1 understand as 'all things'

2 understand as 'all flowers'

3 understand as 'all grains'

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

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

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落

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

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

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

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

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

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

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

1 understand as 'all things'

2 understand as 'all flowers'

3 understand as 'all grains'

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

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===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.
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===Student 7 : (Write your name)===
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===Student 8 : (Write your name)===
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===Student 9 : HeeJin Lee===
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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===
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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)===
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===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)===
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===Student 14 : (Write your name)===
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