장서각위키 - 사용자 기여 [ko]

(Translation) 2019 洪夔燮

2019-07-18T15:09:56Z

Ewaddell:

{{Primary Source Document3
|Image = 명심보감홍기섭.JPG
|English = Hong Kisŏp
|Chinese = 洪夔燮
|Korean = 홍기섭
|Genre =
|Type =
|Author = 秋適 (''Myŏngsim pogam'' 明心寶鑑)
|Year = 13~14C
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
洪公耆燮，少貧甚無聊。一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，劉曰理無失金於人之鼎內，果天賜也，盍取之。公曰非吾物何，劉俯伏曰，小的昨夜爲窃鼎來，還憐家勢蕭條而施之，今感公之廉价，良心自發，誓不更盜，願欲常侍，勿慮取之。公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

}}

=='''Translation'''==

==='''Student Translation : Ethan'''===

洪公夔燮，少貧甚無聊。

Mr. Hong Kisŏp, during youth his poverty was severe and he was without sustenance.

一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。

One morning, Mr. Hong’s maid jumped up and presented him with seven ''ryang'' (legal currency weight a.k.a. tael), saying “the money was in the caldron, it’s worth several ''sŏk'' (bushels) of rice, several bundles of firewood, [a gift] bestowed by the heavens.”

公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，

Frightened, Mr. Hong said, “What money is this.” He wrote [a notice] immediately for the person who lost [their] money to come and get it and so forth. Then posting the notice above the gate, he waited. Before long, a man with the last name Ryu came and asked about the meaning of the notice. Mr. Hong explained all of it.

劉曰理無失金於人之鼎內，果天賜也，盍取之。

Ryu said, “Who would lose their money in another person’s cauldron? Indeed, the heavens [must have] bestowed it. Why not take it?”

公曰非吾物何，劉俯伏曰，”小的昨夜爲窃鼎來. 還憐家勢蕭條而施之，今感公之廉价，願欲常侍，勿慮取之.”

Mr. Hong replied, “It’s not mine, how could I?” Ryu then lay out prostrate and spoke [of what he himself had done], “Last night, this humble one came to steal the cauldron, but taking pity upon the household for its barrenness, I left a donation. Now moved by the duke’s (Mr. Hong’s?/your?) uprightness (or maybe decency?), I hope to always take care of you; do not worry, take the money."

公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

Mr. Hong immediately returned the money and said, “You’re turning into a good person, that’s good. But the money, I can’t take it.” To the end, he did not accept the money. After this, Mr. Hong became a Minister [of the Six Boards], his son Chae-ryong became the father-in-law to King Hŏnjong, Ryu too was trusted, and he and his family prospered greatly. (Myŏngsim pogam [Precious mirror that clears the mind], Yŏmŭi-p’yŏn [Book of Honest Righteousness?])

----

*Discussion Questions: 
(YO) I checked out about the character 夔 and 耆. They should be different characters (that is, they shouldn't be used interchangeably)--the former meaning a kind of a mythical monster, the latter 'old man' or '60 years of age.' I think I copied and pasted from 동양고전종합DB: http://db.cyberseodang.or.kr/front/alphaList/BookMain.do?mId=m02&sMode=M. It turns out quite a few web sites repeat the same. At this point, I can't find a reason that they can be related, except for they are homophonous (기).

勿慮取之. - Should this be translated as, "Do not worry, take the money" or "do not worry about taking the money"?
What about honorifics? How should we treat repeated direct addresses that use an honorific third person form, esp. when first and second person pronouns, at least to me, sound more natural?

Also, how do we translate 廉義 and 廉价, particularly to emphasize the identification of a politician's poverty with their moral uprightness?
[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 洪夔燮

2019-07-18T15:09:09Z

Ewaddell:

{{Primary Source Document3
|Image = 명심보감홍기섭.JPG
|English = Hong Kisŏp
|Chinese = 洪夔燮
|Korean = 홍기섭
|Genre =
|Type =
|Author = 秋適 (''Myŏngsim pogam'' 明心寶鑑)
|Year = 13~14C
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
洪公耆燮，少貧甚無聊。一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，劉曰理無失金於人之鼎內，果天賜也，盍取之。公曰非吾物何，劉俯伏曰，小的昨夜爲窃鼎來，還憐家勢蕭條而施之，今感公之廉价，良心自發，誓不更盜，願欲常侍，勿慮取之。公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

}}

=='''Translation'''==

==='''Student Translation : Ethan'''===

洪公夔燮，少貧甚無聊。

Mr. Hong Kisŏp, during youth his poverty was severe and he was without sustenance.

一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。

One morning, Mr. Hong’s maid jumped up and presented him with seven ''ryang'' (legal currency weight a.k.a. tael), saying “the money was in the caldron, it’s worth several sŏk (bushels) of rice, several bundles of firewood, [a gift] bestowed by the heavens.”

公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，

Frightened, Mr. Hong said, “What money is this.” He wrote [a notice] immediately for the person who lost [their] money to come and get it and so forth. Then posting the notice above the gate, he waited. Before long, a man with the last name Ryu came and asked about the meaning of the notice. Mr. Hong explained all of it.

劉曰理無失金於人之鼎內，果天賜也，盍取之。

Ryu said, “Who would lose their money in another person’s cauldron? Indeed, the heavens [must have] bestowed it. Why not take it?”

公曰非吾物何，劉俯伏曰，”小的昨夜爲窃鼎來. 還憐家勢蕭條而施之，今感公之廉价，願欲常侍，勿慮取之.”

Mr. Hong replied, “It’s not mine, how could I?” Ryu then lay out prostrate and spoke [of what he himself had done], “Last night, this humble one came to steal the cauldron, but taking pity upon the household for its barrenness, I left a donation. Now moved by the duke’s (Mr. Hong’s?/your?) uprightness (or maybe decency?), I hope to always take care of you; do not worry, take the money."

公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

Mr. Hong immediately returned the money and said, “You’re turning into a good person, that’s good. But the money, I can’t take it.” To the end, he did not accept the money. After this, Mr. Hong became a Minister [of the Six Boards], his son Chae-ryong became the father-in-law to King Hŏnjong, Ryu too was trusted, and he and his family prospered greatly. (Myŏngsim pogam [Precious mirror that clears the mind], Yŏmŭi-p’yŏn [Book of Honest Righteousness?])

----

*Discussion Questions: 
(YO) I checked out about the character 夔 and 耆. They should be different characters (that is, they shouldn't be used interchangeably)--the former meaning a kind of a mythical monster, the latter 'old man' or '60 years of age.' I think I copied and pasted from 동양고전종합DB: http://db.cyberseodang.or.kr/front/alphaList/BookMain.do?mId=m02&sMode=M. It turns out quite a few web sites repeat the same. At this point, I can't find a reason that they can be related, except for they are homophonous (기).

勿慮取之. - Should this be translated as, "Do not worry, take the money" or "do not worry about taking the money"?
What about honorifics? How should we treat repeated direct addresses that use an honorific third person form, esp. when first and second person pronouns, at least to me, sound more natural?

Also, how do we translate 廉義 and 廉价, particularly to emphasize the identification of a politician's poverty with their moral uprightness?
[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 洪夔燮

2019-07-18T15:03:32Z

Ewaddell:

{{Primary Source Document3
|Image = 명심보감홍기섭.JPG
|English = Hong Kisŏp
|Chinese = 洪夔燮
|Korean = 홍기섭
|Genre =
|Type =
|Author = 秋適 (''Myŏngsim pogam'' 明心寶鑑)
|Year = 13~14C
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
洪公耆燮，少貧甚無聊。一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，劉曰理無失金於人之鼎內，果天賜也，盍取之。公曰非吾物何，劉俯伏曰，小的昨夜爲窃鼎來，還憐家勢蕭條而施之，今感公之廉价，良心自發，誓不更盜，願欲常侍，勿慮取之。公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

}}

=='''Translation'''==

==='''Student Translation : Ethan'''===

洪公夔燮，少貧甚無聊。

Mr. Hong Kisŏp, during youth his poverty was severe and he was without sustenance.

一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。

One morning, Mr. Hong’s maid jumped up and presented him with seven ''ryang'' [legal currency weight a.k.a. tael], saying “the money was in the caldron, it’s worth several sŏk of rice, several bundles of firewood, [a gift] bestowed by the heavens.”

公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，

Frightened, Mr. Hong said, “What money is this.” He wrote [a notice] immediately for the person who lost [their] money to come and get it and so forth. Then posting the notice above the gate, he waited. Before long, a man with the last name Ryu came and asked about the meaning of the notice. Mr. Hong explained all of it.

劉曰理無失金於人之鼎內，果天賜也，盍取之。

Ryu said, “Who would lose their money in another person’s cauldron? Indeed, the heavens [must have] bestowed it. Why not take it?”

公曰非吾物何，劉俯伏曰，”小的昨夜爲窃鼎來. 還憐家勢蕭條而施之，今感公之廉价，願欲常侍，勿慮取之.”

Mr. Hong replied, “It’s not mine, how could I?” Ryu then lay out prostrate and spoke [of what he himself had done], “Last night, this humble one came to steal the cauldron, but taking pity upon the household for its barrenness, I left a donation. Now moved by the duke’s [Mr. Hong’s?/your?] uprightness [decency?], I hope to always take care of you; do not worry, take the money."

公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

Mr. Hong immediately returned the money and said, “You’re turning into a good person, that’s good. But the money, I can’t take it.” To the end, he did not accept the money. After this, Mr. Hong became a Minister [of the Six Boards], his son Chae-ryong became the father-in-law to King Hŏnjong, Ryu too was trusted, and he and his family prospered greatly. (Myŏngsim pogam [Precious mirror that clears the mind], Yŏmŭi-p’yŏn [Book of Honest Righteousness?])

----

*Discussion Questions: 
(YO) I checked out about the character 夔 and 耆. They should be different characters (that is, they shouldn't be used interchangeably)--the former meaning a kind of a mythical monster, the latter 'old man' or '60 years of age.' I think I copied and pasted from 동양고전종합DB: http://db.cyberseodang.or.kr/front/alphaList/BookMain.do?mId=m02&sMode=M. It turns out quite a few web sites repeat the same. At this point, I can't find a reason that they can be related, except for they are homophonous (기).

勿慮取之. - Should this be translated as, "Do not worry, take the money" or "do not worry about taking the money"?
What about honorifics? How should we treat repeated direct addresses that use an honorific third person form, esp. when first and second person pronouns, at least to me, sound more natural?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 洪夔燮

2019-07-18T14:54:29Z

Ewaddell:

{{Primary Source Document3
|Image = 명심보감홍기섭.JPG
|English = Hong Kisŏp
|Chinese = 洪夔燮
|Korean = 홍기섭
|Genre =
|Type =
|Author = 秋適 (''Myŏngsim pogam'' 明心寶鑑)
|Year = 13~14C
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
洪公耆燮，少貧甚無聊。一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，劉曰理無失金於人之鼎內，果天賜也，盍取之。公曰非吾物何，劉俯伏曰，小的昨夜爲窃鼎來，還憐家勢蕭條而施之，今感公之廉价，良心自發，誓不更盜，願欲常侍，勿慮取之。公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

}}

=='''Translation'''==

==='''Student Translation : Ethan'''===

一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。

One morning, Mr. Hong’s maid jumped up and presented him with seven ryang [legal currency weight known elsewhere as tael], saying “the money was in the caldron, it’s worth several sŏk of rice, several bundles of firewood, [a gift] bestowed by the heavens.”

公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，

Frightened, Mr. Hong said, “What money is this.” He wrote [a notice] immediately for the person who lost [their] money to come and get it and so forth. Then posting the notice above the gate, he waited. Before long, one with the last name Ryu came and asked about the meaning of the notice. Mr. Hong explained all of it.

劉曰理無失金於人之鼎內，果天賜也，盍取之。

Ryu said, “Who would lose their money in another person’s cauldron? Indeed, the heavens [must have] bestowed it. Why not take it?”

公曰非吾物何，劉俯伏曰，”小的昨夜爲窃鼎來. 還憐家勢蕭條而施之，今感公之廉价，願欲常侍，勿慮取之.”

Mr. Hong replied, “It’s not mine, how could I?” Ryu then lay out prostrate and spoke [of what he himself had done], “Last night, [it was] this humble one came to steal the cauldron, but taking pity upon the household for its barrenness, [I] left a donation. Now moved by the duke’s [Mr. Hong’s?/your] uprightness [decency?], I hope to always take care of you; do not worry, take the money.”

願欲常侍，勿慮取之.”

I hope to always look after/assist you; don’t worry over taking the money.

公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，

Mr. Hong immediately returned the money and said, “You’re turning into a good person, that’s good. But the money, I can’t take it.” To the end, he did not accept the money. After this, Mr. Hong became a Minister [of the Six Boards],

其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

his son Chae-ryong became the father-in-law to King Hŏnjong, Ryu too was trusted and he and his family prospered greatly. (Myŏngsim pogam [Precious mirror that clears the mind], Yŏmŭi-p’yŏn [Book of Honest Righteousness?])

----

*Discussion Questions: 
(YO) I checked out about the character 夔 and 耆. They should be different characters (that is, they shouldn't be used interchangeably)--the former meaning a kind of a mythical monster, the latter 'old man' or '60 years of age.' I think I copied and pasted from 동양고전종합DB: http://db.cyberseodang.or.kr/front/alphaList/BookMain.do?mId=m02&sMode=M. It turns out quite a few web sites repeat the same. At this point, I can't find a reason that they can be related, except for they are homophonous (기).

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 38 - 40

2019-07-18T13:07:07Z

Ewaddell:

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

{{원문텍스트
| =
38.

曾子曰君子는 以文會友하고 以友輔仁이라. 盖人不能無過하니 而朋友하여 有責善之道故로 人之所以成就其德性者는 固莫大於師友之功이라. 雖然이나 友有益友하고 亦有損友하니 取友를 不可不端也라.

*曰: to speak

*盖: It is the case that…

*雖然: though it is so > nevertheless (雖: although)

*不可不V: cannot not V = must V

:'''曾子曰君子以文會友以友輔仁盖人不能無過而朋友有責善之道故人之所以成就其德性者固莫大於師友之功雖然友有益友亦有損友取友不可不端也'''

39.

同受父母之餘氣하여 以爲人者는 兄弟也라. 且人之方幼也에 食則連牀하고 枕則同衾하여 共被父母之恩者는 亦莫如我兄弟也라. 故로 愛其父母者는 亦必愛其兄弟라.

*方 (Time): just, just about

*莫如N: There is nothing/no one like N

:'''同受父母之餘氣以爲人者兄弟也且人之方幼也食則連牀枕則同衾共被父母之恩者亦莫如我兄弟也故愛其父母者亦必愛其兄弟'''

40.

宗族이 雖有親疎遠近之分이나 然이나 推究其本면 則同是祖先之骨肉이니 苟於宗族에 不相友愛이면 則是는 忘其本也라. 人而忘本이면 家道가 漸替라.

*雖: although

*然: (being so,) but

*是: this, these, they

*苟: if indeed… (leading a subjunctive clause)

:'''宗族雖有親疎遠近之分然推究其本則同是祖先之骨肉苟於宗族不相友愛則是忘其本也人而忘本家道漸替'''

　
}}

=='''Translation'''==

==='''Sentence 38 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 39 : Ethan'''===
----

同受父母之餘(남을 여)氣하여 以爲人者는 兄弟也라.

Those who are made people through a shared receiving of one's parents' remaining (living?) energy are one's siblings.

且人之方幼也에 食則連牀하고 枕則同衾하여

Moreover, when people are at the height of youth––joining tables while eating, sharing blankets while sleeping,

共被父母之恩者는 亦莫如我兄弟也라.

and together wearing the grace of parents––then too, there is nobody like one’s own siblings.

故로 愛其父母者는 亦必愛其兄弟라.

Therefore those who love their parents also surely [need to] love their siblings.

 

*Discussion Questions: 

==='''Sentence 40 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 38 - 40

2019-07-18T12:16:49Z

Ewaddell:

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

{{원문텍스트
| =
38.

曾子曰君子는 以文會友하고 以友輔仁이라. 盖人不能無過하니 而朋友하여 有責善之道故로 人之所以成就其德性者는 固莫大於師友之功이라. 雖然이나 友有益友하고 亦有損友하니 取友를 不可不端也라.

*曰: to speak

*盖: It is the case that…

*雖然: though it is so > nevertheless (雖: although)

*不可不V: cannot not V = must V

:'''曾子曰君子以文會友以友輔仁盖人不能無過而朋友有責善之道故人之所以成就其德性者固莫大於師友之功雖然友有益友亦有損友取友不可不端也'''

39.

同受父母之餘氣하여 以爲人者는 兄弟也라. 且人之方幼也에 食則連牀하고 枕則同衾하여 共被父母之恩者는 亦莫如我兄弟也라. 故로 愛其父母者는 亦必愛其兄弟라.

*方 (Time): just, just about

*莫如N: There is nothing/no one like N

:'''同受父母之餘氣以爲人者兄弟也且人之方幼也食則連牀枕則同衾共被父母之恩者亦莫如我兄弟也故愛其父母者亦必愛其兄弟'''

40.

宗族이 雖有親疎遠近之分이나 然이나 推究其本면 則同是祖先之骨肉이니 苟於宗族에 不相友愛이면 則是는 忘其本也라. 人而忘本이면 家道가 漸替라.

*雖: although

*然: (being so,) but

*是: this, these, they

*苟: if indeed… (leading a subjunctive clause)

:'''宗族雖有親疎遠近之分然推究其本則同是祖先之骨肉苟於宗族不相友愛則是忘其本也人而忘本家道漸替'''

　
}}

=='''Translation'''==

==='''Sentence 38 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 39 : Ethan'''===
----

同受父母之餘(남을 여)氣하여 以爲人者는 兄弟也라.

Those who are made people through receiving the parent’s remaining [living] energy together are your siblings.

且人之方幼也에 食則連牀하고 枕則同衾하여

Moreover, when people are at the height of youth––joining tables while eating, sharing blankets while sleeping,

共被父母之恩者는 亦莫如我兄弟也라.

and together wearing the grace of parents––then too, there is nobody like one’s own siblings.

故로 愛其父母者는 亦必愛其兄弟라.

Therefore those who love their parents also surely [need to] love their siblings.

 

*Discussion Questions: 

==='''Sentence 40 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 41 - 43

2019-07-17T15:13:02Z

Ewaddell:

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

{{원문텍스트
| =
41.

父慈而子孝하며 兄愛而弟敬하며 夫和而妻順하며 事君忠하고 而接人恭하며 與朋友信하고 而撫宗族厚면 可謂成德君子也라.

:'''父慈而子孝兄愛而弟敬夫和而妻順事君忠而接人恭與朋友信而撫宗族厚可謂成德君子也'''

42.

凡人稟性이 初無不善이니 愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 固不可求之於外面하니 而惟在我力行而不已也라.

*已: already (adv.) > to cease (verb)

*在我: to be in/with me (up to me)

:'''凡人稟性初無不善愛親敬兄忠君弟長之道皆已具於吾心之中固不可求之於外面而惟在我力行而不已也'''

43.

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信故로 必須讀書窮理하여 求觀於古人하며 體驗於吾心하여 得其一善하여 勉行之면 則孝弟忠信之節이 自無不合於天叙之則矣라.

*何: what/how/where

*難 V: be difficult to V

*自: in/by oneself

*-矣: have pp. (sentential particle indicating change of state)

:'''人非學問固難知其何者爲孝何者爲忠何者爲弟何者爲信故必須讀書窮理求觀於古人體驗於吾心得其一善勉行之則孝弟忠信之節自無不合於天叙之則矣'''

　
}}

=='''Translation'''==

==='''Sentence 41 : Stella'''===
----
父慈而子孝하며 
[If] the father is kind and the son is filial, 

兄愛而弟敬하며 
The older brother is loving and the younger brother is reverent, 

夫和而妻順하며 
The husband is calming and the wife is tame, 

事君忠하고 而接人恭하며 
One is loyal in serving the ruler and respectful in dealing with people, 

與朋友信하고 而撫宗族厚면 
One is trustworthy in being with friends and generous in soothing kinship clan members, 

可謂成德君子也라. 
He can be referred to as a man of complete virtue.

 

*Discussion Questions: 
(YO) Although 'calming' and 'tame' are the concepts I explained 和 and 順 in class, it might be taken a bit too stretching if we translate them like that. How about "The husband is kind and the wife, obedient (or acquiescent)"? 

==='''Sentence 42 : Stella'''===
----
凡人稟性이 初無不善이니 
Generally speaking, the bestowed nature of people is originally without evil. 

愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 
The way of loving one's parents, revering one's older brothers, being loyal to one's ruler, and respecting one's elders is all already equipped within one's mind-heart. 

固不可求之於外面하니 而惟在我力行而不已也라. 
Indeed, one cannot seek this way in the external realm, but rather it is up to oneself to practice [the seeking of the way] with vigor and do so without end. 

 

*Discussion Questions: 
(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라) 
(YO) Good thinking. Linguistically speaking, 吾 and 我 seemed to have been differentiated grammatically, 吾 as possessive or as a subject (hence before a noun or a verb) but rarely as an object, and 我 as a possessive or as an object (hence before a noun or after a verb) but less commonly as a subject. Pulleyblank has once said that 我 is more emphatic and contrastive than 吾, and compared it to the disjunctive form ''moi'' in French versus ''me'' or ''je''. This distinction became less clear later but it does seem that both 吾 and 我 were used in one sentence when there is a need to distinguish them somehow--something similar to what you have noticed in this case.

==='''Sentence 43 : Ethan'''===
----

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信

If a person is not learned, indeed it is difficult for them to understand what it is to be: filial, loyal, brotherly, and trustworthy.<ref>A translation of this passage by Richard Rutt from 1960 reads: "If a man does not study to learn, it is difficult for him to understand what are filial piety, loyalty, respect, and good faith. Therefore it is necessary to read books and probe reasons, to seek enlightenment from the men of [page 87] old, to make the body act according to the heart, and having obtained this one good thing to strive to live by it, that is to say; filial and brotherly piety, and good faith—which naturally accord with Heavenly order." See: Richard Rutt, "The Chinese Learning and Pleasures of a Country Scholar," ''Transactions of the Royal Asiatic Society, Korea Branch'' (Seoul: Korea Branch, Royal Asiatic Society, 1969): p. 86-7.</ref>

故로 必須讀書窮理하여 求觀於古人하며

Therefore, it is necessary to read books and exhaustively deliberate over principle, to seek observation through the people of antiquity,

體驗於吾心하여 得其一善하여 勉行之면

and to verify manifestations [of principles/learning?] in one's mind; then having obtained the goodness of humans, if one diligently puts it into practice,

則孝弟忠信之節이 自無不合於天叙之則矣라.

then no longer will [any of the integrity/actions of] filial piety, loyalty, brotherliness, and trustworthiness be incongruous with the rules revealed by the heavens alone. 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 41 - 43

2019-07-17T15:11:56Z

Ewaddell:

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

{{원문텍스트
| =
41.

父慈而子孝하며 兄愛而弟敬하며 夫和而妻順하며 事君忠하고 而接人恭하며 與朋友信하고 而撫宗族厚면 可謂成德君子也라.

:'''父慈而子孝兄愛而弟敬夫和而妻順事君忠而接人恭與朋友信而撫宗族厚可謂成德君子也'''

42.

凡人稟性이 初無不善이니 愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 固不可求之於外面하니 而惟在我力行而不已也라.

*已: already (adv.) > to cease (verb)

*在我: to be in/with me (up to me)

:'''凡人稟性初無不善愛親敬兄忠君弟長之道皆已具於吾心之中固不可求之於外面而惟在我力行而不已也'''

43.

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信故로 必須讀書窮理하여 求觀於古人하며 體驗於吾心하여 得其一善하여 勉行之면 則孝弟忠信之節이 自無不合於天叙之則矣라.

*何: what/how/where

*難 V: be difficult to V

*自: in/by oneself

*-矣: have pp. (sentential particle indicating change of state)

:'''人非學問固難知其何者爲孝何者爲忠何者爲弟何者爲信故必須讀書窮理求觀於古人體驗於吾心得其一善勉行之則孝弟忠信之節自無不合於天叙之則矣'''

　
}}

=='''Translation'''==

==='''Sentence 41 : Stella'''===
----
父慈而子孝하며 
[If] the father is kind and the son is filial, 

兄愛而弟敬하며 
The older brother is loving and the younger brother is reverent, 

夫和而妻順하며 
The husband is calming and the wife is tame, 

事君忠하고 而接人恭하며 
One is loyal in serving the ruler and respectful in dealing with people, 

與朋友信하고 而撫宗族厚면 
One is trustworthy in being with friends and generous in soothing kinship clan members, 

可謂成德君子也라. 
He can be referred to as a man of complete virtue.

 

*Discussion Questions: 
(YO) Although 'calming' and 'tame' are the concepts I explained 和 and 順 in class, it might be taken a bit too stretching if we translate them like that. How about "The husband is kind and the wife, obedient (or acquiescent)"? 

==='''Sentence 42 : Stella'''===
----
凡人稟性이 初無不善이니 
Generally speaking, the bestowed nature of people is originally without evil. 

愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 
The way of loving one's parents, revering one's older brothers, being loyal to one's ruler, and respecting one's elders is all already equipped within one's mind-heart. 

固不可求之於外面하니 而惟在我力行而不已也라. 
Indeed, one cannot seek this way in the external realm, but rather it is up to oneself to practice [the seeking of the way] with vigor and do so without end. 

 

*Discussion Questions: 
(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라) 
(YO) Good thinking. Linguistically speaking, 吾 and 我 seemed to have been differentiated grammatically, 吾 as possessive or as a subject (hence before a noun or a verb) but rarely as an object, and 我 as a possessive or as an object (hence before a noun or after a verb) but less commonly as a subject. Pulleyblank has once said that 我 is more emphatic and contrastive than 吾, and compared it to the disjunctive form ''moi'' in French versus ''me'' or ''je''. This distinction became less clear later but it does seem that both 吾 and 我 were used in one sentence when there is a need to distinguish them somehow--something similar to what you have noticed in this case.

==='''Sentence 43 : Ethan'''===
----

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信

If a person is not learned, indeed it is difficult for them to understand what it is to be: filial, loyal, brotherly, and trustworthy.<ref>A translation of this passage by Richard Rutt from 1960 reads: "If a man does not study to learn, it is difficult for him to understand what are filial piety, loyalty, respect, and good faith. Therefore it is necessary to read books and probe reasons, to seek enlightenment from the men of [page 87] old, to make the body act according to the heart, and having obtained this one good thing to strive to live by it, that is to say; filial and brotherly piety, and good faith—which naturally accord with Heavenly order." See: Richard Rutt, "The Chinese Learning and Pleasures of a Country Scholar," ''Transactions of the Royal Asiatic Society, Korea Branch'' (Seoul: Korea Branch, Royal Asiatic Society, 1969): p. 86-7.</ref>

故로 必須讀書窮理하여 求觀於古人하며

Therefore, it is necessary to read books and exhaustively deliberate over principle, to seek observation through the people of antiquity,

體驗於吾心하여 得其一善하여 勉行之면

and to verify manifestations [of principles/learning?] in my [one's?] mind; then having obtained the goodness of humans, if one diligently puts it into practice,

則孝弟忠信之節이 自無不合於天叙之則矣라.

then no longer will [any of the integrity/actions of] filial piety, loyalty, brotherliness, and trustworthiness be incongruous with the rules revealed by the heavens alone. 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 41 - 43

2019-07-17T15:11:38Z

Ewaddell:

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

{{원문텍스트
| =
41.

父慈而子孝하며 兄愛而弟敬하며 夫和而妻順하며 事君忠하고 而接人恭하며 與朋友信하고 而撫宗族厚면 可謂成德君子也라.

:'''父慈而子孝兄愛而弟敬夫和而妻順事君忠而接人恭與朋友信而撫宗族厚可謂成德君子也'''

42.

凡人稟性이 初無不善이니 愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 固不可求之於外面하니 而惟在我力行而不已也라.

*已: already (adv.) > to cease (verb)

*在我: to be in/with me (up to me)

:'''凡人稟性初無不善愛親敬兄忠君弟長之道皆已具於吾心之中固不可求之於外面而惟在我力行而不已也'''

43.

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信故로 必須讀書窮理하여 求觀於古人하며 體驗於吾心하여 得其一善하여 勉行之면 則孝弟忠信之節이 自無不合於天叙之則矣라.

*何: what/how/where

*難 V: be difficult to V

*自: in/by oneself

*-矣: have pp. (sentential particle indicating change of state)

:'''人非學問固難知其何者爲孝何者爲忠何者爲弟何者爲信故必須讀書窮理求觀於古人體驗於吾心得其一善勉行之則孝弟忠信之節自無不合於天叙之則矣'''

　
}}

=='''Translation'''==

==='''Sentence 41 : Stella'''===
----
父慈而子孝하며 
[If] the father is kind and the son is filial, 

兄愛而弟敬하며 
The older brother is loving and the younger brother is reverent, 

夫和而妻順하며 
The husband is calming and the wife is tame, 

事君忠하고 而接人恭하며 
One is loyal in serving the ruler and respectful in dealing with people, 

與朋友信하고 而撫宗族厚면 
One is trustworthy in being with friends and generous in soothing kinship clan members, 

可謂成德君子也라. 
He can be referred to as a man of complete virtue.

 

*Discussion Questions: 
(YO) Although 'calming' and 'tame' are the concepts I explained 和 and 順 in class, it might be taken a bit too stretching if we translate them like that. How about "The husband is kind and the wife, obedient (or acquiescent)"? 

==='''Sentence 42 : Stella'''===
----
凡人稟性이 初無不善이니 
Generally speaking, the bestowed nature of people is originally without evil. 

愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 
The way of loving one's parents, revering one's older brothers, being loyal to one's ruler, and respecting one's elders is all already equipped within one's mind-heart. 

固不可求之於外面하니 而惟在我力行而不已也라. 
Indeed, one cannot seek this way in the external realm, but rather it is up to oneself to practice [the seeking of the way] with vigor and do so without end. 

 

*Discussion Questions: 
(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라) 
(YO) Good thinking. Linguistically speaking, 吾 and 我 seemed to have been differentiated grammatically, 吾 as possessive or as a subject (hence before a noun or a verb) but rarely as an object, and 我 as a possessive or as an object (hence before a noun or after a verb) but less commonly as a subject. Pulleyblank has once said that 我 is more emphatic and contrastive than 吾, and compared it to the disjunctive form ''moi'' in French versus ''me'' or ''je''. This distinction became less clear later but it does seem that both 吾 and 我 were used in one sentence when there is a need to distinguish them somehow--something similar to what you have noticed in this case.

==='''Sentence 43 : Ethan'''===
----

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信

If a person is not learned, indeed it is difficult for them to understand what it is to be: filial, loyal, brotherly, and trustworthy.<ref>A translation of this passage by Richard Rutt from 1960 that reads: "If a man does not study to learn, it is difficult for him to understand what are filial piety, loyalty, respect, and good faith. Therefore it is necessary to read books and probe reasons, to seek enlightenment from the men of [page 87] old, to make the body act according to the heart, and having obtained this one good thing to strive to live by it, that is to say; filial and brotherly piety, and good faith—which naturally accord with Heavenly order." See: Richard Rutt, "The Chinese Learning and Pleasures of a Country Scholar," ''Transactions of the Royal Asiatic Society, Korea Branch'' (Seoul: Korea Branch, Royal Asiatic Society, 1969): p. 86-7.</ref>

故로 必須讀書窮理하여 求觀於古人하며

Therefore, it is necessary to read books and exhaustively deliberate over principle, to seek observation through the people of antiquity,

體驗於吾心하여 得其一善하여 勉行之면

and to verify manifestations [of principles/learning?] in my [one's?] mind; then having obtained the goodness of humans, if one diligently puts it into practice,

則孝弟忠信之節이 自無不合於天叙之則矣라.

then no longer will [any of the integrity/actions of] filial piety, loyalty, brotherliness, and trustworthiness be incongruous with the rules revealed by the heavens alone. 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 41 - 43

2019-07-17T15:10:20Z

Ewaddell:

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

{{원문텍스트
| =
41.

父慈而子孝하며 兄愛而弟敬하며 夫和而妻順하며 事君忠하고 而接人恭하며 與朋友信하고 而撫宗族厚면 可謂成德君子也라.

:'''父慈而子孝兄愛而弟敬夫和而妻順事君忠而接人恭與朋友信而撫宗族厚可謂成德君子也'''

42.

凡人稟性이 初無不善이니 愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 固不可求之於外面하니 而惟在我力行而不已也라.

*已: already (adv.) > to cease (verb)

*在我: to be in/with me (up to me)

:'''凡人稟性初無不善愛親敬兄忠君弟長之道皆已具於吾心之中固不可求之於外面而惟在我力行而不已也'''

43.

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信故로 必須讀書窮理하여 求觀於古人하며 體驗於吾心하여 得其一善하여 勉行之면 則孝弟忠信之節이 自無不合於天叙之則矣라.

*何: what/how/where

*難 V: be difficult to V

*自: in/by oneself

*-矣: have pp. (sentential particle indicating change of state)

:'''人非學問固難知其何者爲孝何者爲忠何者爲弟何者爲信故必須讀書窮理求觀於古人體驗於吾心得其一善勉行之則孝弟忠信之節自無不合於天叙之則矣'''

　
}}

=='''Translation'''==

==='''Sentence 41 : Stella'''===
----
父慈而子孝하며 
[If] the father is kind and the son is filial, 

兄愛而弟敬하며 
The older brother is loving and the younger brother is reverent, 

夫和而妻順하며 
The husband is calming and the wife is tame, 

事君忠하고 而接人恭하며 
One is loyal in serving the ruler and respectful in dealing with people, 

與朋友信하고 而撫宗族厚면 
One is trustworthy in being with friends and generous in soothing kinship clan members, 

可謂成德君子也라. 
He can be referred to as a man of complete virtue.

 

*Discussion Questions: 
(YO) Although 'calming' and 'tame' are the concepts I explained 和 and 順 in class, it might be taken a bit too stretching if we translate them like that. How about "The husband is kind and the wife, obedient (or acquiescent)"? 

==='''Sentence 42 : Stella'''===
----
凡人稟性이 初無不善이니 
Generally speaking, the bestowed nature of people is originally without evil. 

愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 
The way of loving one's parents, revering one's older brothers, being loyal to one's ruler, and respecting one's elders is all already equipped within one's mind-heart. 

固不可求之於外面하니 而惟在我力行而不已也라. 
Indeed, one cannot seek this way in the external realm, but rather it is up to oneself to practice [the seeking of the way] with vigor and do so without end. 

 

*Discussion Questions: 
(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라) 
(YO) Good thinking. Linguistically speaking, 吾 and 我 seemed to have been differentiated grammatically, 吾 as possessive or as a subject (hence before a noun or a verb) but rarely as an object, and 我 as a possessive or as an object (hence before a noun or after a verb) but less commonly as a subject. Pulleyblank has once said that 我 is more emphatic and contrastive than 吾, and compared it to the disjunctive form ''moi'' in French versus ''me'' or ''je''. This distinction became less clear later but it does seem that both 吾 and 我 were used in one sentence when there is a need to distinguish them somehow--something similar to what you have noticed in this case.

==='''Sentence 43 : Ethan'''===
----

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信

If a person is not learned, indeed it is difficult for them to understand what it is to be: filial, loyal, brotherly, and trustworthy.<ref>This sentence is translated by Richard Rutt as, "If a man does not study to learn, it is difficult for him to understand what are filial piety, loyalty, respect, and good faith. Therefore it is necessary to read books and probe reasons, to seek enlightenment from the men of [page 87] old, to make the body act according to the heart, and having obtained this one good thing to strive to live by it, that is to say; filial and brotherly piety, and good faith—which naturally accord with Heavenly order." See: Richard Rutt, "The Chinese Learning and Pleasures of a Country Scholar," ''Transactions of the Royal Asiatic Society, Korea Branch'' (Seoul: Korea Branch, Royal Asiatic Society, 1969): p. 86-7.</ref>

故로 必須讀書窮理하여 求觀於古人하며

Therefore, it is necessary to read books and exhaustively deliberate over principle, to seek observation through the people of antiquity,

體驗於吾心하여 得其一善하여 勉行之면

and to verify manifestations [of principles/learning?] in my [one's?] mind; then having obtained the goodness of humans, if one diligently puts it into practice,

則孝弟忠信之節이 自無不合於天叙之則矣라.

then no longer will [any of the integrity/actions of] filial piety, loyalty, brotherliness, and trustworthiness be incongruous with the rules revealed by the heavens alone. 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 41 - 43

2019-07-17T15:08:41Z

Ewaddell:

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

{{원문텍스트
| =
41.

父慈而子孝하며 兄愛而弟敬하며 夫和而妻順하며 事君忠하고 而接人恭하며 與朋友信하고 而撫宗族厚면 可謂成德君子也라.

:'''父慈而子孝兄愛而弟敬夫和而妻順事君忠而接人恭與朋友信而撫宗族厚可謂成德君子也'''

42.

凡人稟性이 初無不善이니 愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 固不可求之於外面하니 而惟在我力行而不已也라.

*已: already (adv.) > to cease (verb)

*在我: to be in/with me (up to me)

:'''凡人稟性初無不善愛親敬兄忠君弟長之道皆已具於吾心之中固不可求之於外面而惟在我力行而不已也'''

43.

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信故로 必須讀書窮理하여 求觀於古人하며 體驗於吾心하여 得其一善하여 勉行之면 則孝弟忠信之節이 自無不合於天叙之則矣라.

*何: what/how/where

*難 V: be difficult to V

*自: in/by oneself

*-矣: have pp. (sentential particle indicating change of state)

:'''人非學問固難知其何者爲孝何者爲忠何者爲弟何者爲信故必須讀書窮理求觀於古人體驗於吾心得其一善勉行之則孝弟忠信之節自無不合於天叙之則矣'''

　
}}

=='''Translation'''==

==='''Sentence 41 : Stella'''===
----
父慈而子孝하며 
[If] the father is kind and the son is filial, 

兄愛而弟敬하며 
The older brother is loving and the younger brother is reverent, 

夫和而妻順하며 
The husband is calming and the wife is tame, 

事君忠하고 而接人恭하며 
One is loyal in serving the ruler and respectful in dealing with people, 

與朋友信하고 而撫宗族厚면 
One is trustworthy in being with friends and generous in soothing kinship clan members, 

可謂成德君子也라. 
He can be referred to as a man of complete virtue.

 

*Discussion Questions: 
(YO) Although 'calming' and 'tame' are the concepts I explained 和 and 順 in class, it might be taken a bit too stretching if we translate them like that. How about "The husband is kind and the wife, obedient (or acquiescent)"? 

==='''Sentence 42 : Stella'''===
----
凡人稟性이 初無不善이니 
Generally speaking, the bestowed nature of people is originally without evil. 

愛親敬兄하며 忠君弟長之道는 皆已具於吾心之中이니 
The way of loving one's parents, revering one's older brothers, being loyal to one's ruler, and respecting one's elders is all already equipped within one's mind-heart. 

固不可求之於外面하니 而惟在我力行而不已也라. 
Indeed, one cannot seek this way in the external realm, but rather it is up to oneself to practice [the seeking of the way] with vigor and do so without end. 

 

*Discussion Questions: 
(Stella) I have translated the first-person pronouns 吾 and 我 as 'one' and 'oneself' to retain the imperative sense of the passage (~하라) 
(YO) Good thinking. Linguistically speaking, 吾 and 我 seemed to have been differentiated grammatically, 吾 as possessive or as a subject (hence before a noun or a verb) but rarely as an object, and 我 as a possessive or as an object (hence before a noun or after a verb) but less commonly as a subject. Pulleyblank has once said that 我 is more emphatic and contrastive than 吾, and compared it to the disjunctive form ''moi'' in French versus ''me'' or ''je''. This distinction became less clear later but it does seem that both 吾 and 我 were used in one sentence when there is a need to distinguish them somehow--something similar to what you have noticed in this case.

==='''Sentence 43 : Ethan'''===
----

人非學問이면 固難知其何者가 爲孝며 何者가 爲忠이며 何者가 爲弟며 何者가 爲信

If a person is not learned, indeed it is difficult for them to understand what it is to be: filial, loyal, brotherly, and trustworthy.<ref>This sentence is translated by Richard Rutt as, "If a man does not study to learn, it is difficult for him to understand what are filial piety, loyalty, respect, and good faith. Therefore it is necessary to read books and probe reasons, to seek enlightenment from the men of [page 87] old, to make the body act according to the heart, and having obtained this one good thing to strive to live by it, that is to say; filial and brotherly piety, and good faith—which naturally accord with Heavenly order." See: Richard Rutt, "The Chinese Learning and Pleasures of a Country Scholar," ''Transactions of the Royal Asiatic Society, Korea Branch'' (Seoul: Korea Branch, Royal Asiatic Society, 1969): p. 86-7.</ref>

故로 必須讀書窮理하여 求觀於古人하며

Therefore, it is necessary to read books, exhaustive deliberation over principle, to seek observation through the people of antiquity,

體驗於吾心하여 得其一善하여 勉行之면

to verify manifestations [of them] in my mind; then having obtained the goodness of humans, if one diligently puts it into practice,

則孝弟忠信之節이 自無不合於天叙之則矣라.

then no longer will [any of the integrity/actions of] filial piety, loyalty, brotherliness, and trustworthiness be incongruous with the rules revealed by the heavens alone. 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T15:48:39Z

Ewaddell:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; [thus] the husband and wife are the cause of the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref>.

Therefore by making the rituals of marriage, the wise sages of antiquity place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (Ethan)'''===
----

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

If one wishes to complete his filial duties, he must attend to his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s having created him.
 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T15:47:32Z

Ewaddell:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; [thus] the husband and wife are the cause of the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref>.

Thus by making the rituals of marriage, sages of old place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (Ethan)'''===
----

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

If one wishes to complete his filial duties, he must attend to his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s having created him.
 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T15:45:25Z

Ewaddell:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref> is caused by husband and wife.

Thus by making the rituals of marriage, sages of old place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (Ethan)'''===
----

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

If one wishes to complete his filial duties, he must attend to his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s having created him.
 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T15:44:48Z

Ewaddell:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref> is caused by husband and wife.

Thus by making the rituals of marriage, sages of old place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (Ethan)'''===
----

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

Thus if one wishes to complete his filial duties, he must attend to his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s having created him.
 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T15:43:03Z

Ewaddell:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref> is caused by husband and wife.

Thus by making the rituals of marriage, sages of old place weight on it.

 

*Discussion Questions: 

==='''Sentence 35 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T15:42:39Z

Ewaddell:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; the proper path of humanity<ref>Translated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.”</ref> is caused by husband and wife.

Thus by making the rituals of marriage, sages of old place weight on it.

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

Thus if one wishes to complete his filial duties, he must attend to his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s having created him.

 

*Discussion Questions: 

==='''Sentence 35 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T15:41:46Z

Ewaddell:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : Ethan'''===
----

34.

After there is husband and wife, there is father and son; the proper path of humanityTranslated as “the proper Human way” in Sources of Chinese Tradition: Volume 1: From Earliest Times to 1600, ed.De Bary and Bloom, p. 187 and frequently elsewhere as “the path of humanity” or the “way of human beings.” is caused by husband and wife.

Thus by making the rituals of marriage, sages of old place weight on it.

35.

As for people, if it weren’t for father and mother, there would be nothing that could follow and be born.

After people are born and reach the age of three, they must start to avoid embracing the parents.

Thus if one wishes to complete his filial duties, he must attend to his parents diligently until his death.

If the parents pass away, [one should] mourn (observe funeral rites) for three years in order to repay the favor of his parent’s having created him.

 

*Discussion Questions: 

==='''Sentence 35 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 童蒙先習

2019-07-10T18:20:40Z

Ewaddell:

{{Primary Source Document3
|Image = 동몽선습1.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of People do not get out of these 5 but only filial duty is the root of all behavior.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice asks

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer chilly.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening making the bed and in dawn looking after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he need to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not [think] that his body belongs to him, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget is. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and hitting until there flows blood, he does not dare to hate and blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he needs to worry about them. When there is a funeral, he needs to be in grief, when they do memorial rites for the dead, he needs to be strict.

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.

약부인자지불효야, 불애기친이애타인, 불경기친이경타인.

When it comes to sons who are not filial, they don’t love their fathers and love others; they don’t respect their parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,

타기사지, 불고부모지양, 박혁호음주, 불고부모지양,

His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess [장기] and Go, he favors drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,

호화재, 사치자. 불고부모지양, 종이목지호,

He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his parents, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母

이위부모륙, 호용투한, 이위부모

by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.

아! 욕관기인행지선불선, 필선관기인지효불효.

Ah! If one wishes to observe whether or not that person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!

가불신재! 가불구재!

Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,

구능효어기친, 즐추지어군신야, 부부야

If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!

장유야, 붕우야, 하왕이불가재!

Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…

연즉효지어인대의, 이역비고원난행지사야.

This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 童蒙先習

2019-07-10T18:19:53Z

Ewaddell:

{{Primary Source Document3
|Image = 동몽선습1.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of People do not get out of these 5 but only filial duty is the root of all behavior.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice asks

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer chilly.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening making the bed and in dawn looking after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he need to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not [think] that his body belongs to him, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget is. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and hitting until there flows blood, he does not dare to hate and blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he needs to worry about them. When there is a funeral, he needs to be in grief, when they do memorial rites for the dead, he needs to be strict.

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.

약부인자지불효야, 불애기친이애타인, 불경기친이경타인.

When it comes to sons who are not filial, they don’t love their fathers and love others; they don’t respect their parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,

타기사지, 불고부모지양, 박혁호음주, 불고부모지양,

His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess [장기] and Go likes drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,

호화재, 사치자. 불고부모지양, 종이목지호,

He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his parents, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母

이위부모륙, 호용투한, 이위부모

by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.

아! 욕관기인행지선불선, 필선관기인지효불효.

Ah! If one wishes to observe whether or not that person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!

가불신재! 가불구재!

Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,

구능효어기친, 즐추지어군신야, 부부야

If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!

장유야, 붕우야, 하왕이불가재!

Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…

연즉효지어인대의, 이역비고원난행지사야.

This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 童蒙先習

2019-07-10T18:19:28Z

Ewaddell:

{{Primary Source Document3
|Image = 동몽선습1.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of People do not get out of these 5 but only filial duty is the root of all behavior.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice asks

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer chilly.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening making the bed and in dawn looking after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he need to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not [think] that his body belongs to him, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget is. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and hitting until there flows blood, he does not dare to hate and blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he needs to worry about them. When there is a funeral, he needs to be in grief, when they do memorial rites for the dead, he needs to be strict.

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.

약부인자지불효야, 불애기친이애타인, 불경기친이경타인.

When it comes to sons who are not filial, they don’t love their fathers and love others; they don’t respect their parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,

타기사지, 불고부모지양, 박혁호음주, 불고부모지양,

His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess [장기] and Go likes drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,

호화재, 사치자. 불고부모지양, 종이목지호,

He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母

이위부모륙, 호용투한, 이위부모

by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.

아! 욕관기인행지선불선, 필선관기인지효불효.

Ah! If one wishes to observe whether or not that person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!

가불신재! 가불구재!

Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,

구능효어기친, 즐추지어군신야, 부부야

If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!

장유야, 붕우야, 하왕이불가재!

Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…

연즉효지어인대의, 이역비고원난행지사야.

This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 童蒙先習

2019-07-10T18:18:27Z

Ewaddell:

{{Primary Source Document3
|Image = 동몽선습1.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of People do not get out of these 5 but only filial duty is the root of all behavior.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice asks

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer chilly.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening making the bed and in dawn looking after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he need to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not [think] that his body belongs to him, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget is. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and hitting until there flows blood, he does not dare to hate and blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he needs to worry about them. When there is a funeral, he needs to be in grief, when they do memorial rites for the dead, he needs to be strict.

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.

약부인자지불효야, 불애기친이애타인, 불경기친이경타인.

When it comes to the son, those who are not filial don’t love their father, and love others; they don’t respect their parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,

타기사지, 불고부모지양, 박혁호음주, 불고부모지양,

His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess [장기] and Go likes drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,

호화재, 사치자. 불고부모지양, 종이목지호,

He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母

이위부모륙, 호용투한, 이위부모

by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.

아! 욕관기인행지선불선, 필선관기인지효불효.

Ah! If one wishes to observe whether or not that person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!

가불신재! 가불구재!

Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,

구능효어기친, 즐추지어군신야, 부부야

If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!

장유야, 붕우야, 하왕이불가재!

Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…

연즉효지어인대의, 이역비고원난행지사야.

This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 童蒙先習

2019-07-10T18:17:26Z

Ewaddell:

{{Primary Source Document3
|Image = 동몽선습1.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

<gallery mode=packed heights=150px caption=>
파일:동몽선습2.jpg|童蒙先習(2)
</gallery>

__TOC__

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

{{둥근 모서리2
| =
此五品者, 天敍之典而人理之所固有者. 人之行不外乎五者, 而唯孝爲百行之源. 是以孝子之事親也, 鷄初鳴, 咸盥漱, 適父母之所, 下氣怡聲, 問衣燠寒, 問何食飮, 冬溫而夏凊, 昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方, 不敢有其身, 不敢私其財.
父母愛之喜而不忘, 惡之懼而無怨. 有過諫而不逆, 三諫而不聽, 則號泣而隨之, 怒而撻之流血, 不敢疾怨. 居則致其敬, 養則致其樂, 病則致其憂, 喪則致其哀, 祭則致其嚴.
若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人. 惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養, 好貨財私妻子, 不顧父母之養, 從耳目之好, 以爲父母戮, 好勇鬪狠, 以危父母
噫! 欲觀其人行之善不善, 必先觀其人之孝不孝. 可不愼哉! 可不懼哉! 苟能孝於其親, 則推之於君臣也, 夫婦也, 長幼也, 朋友也, 何往而不可哉! 然則孝之於人大矣, 而亦非高遠難行之事也…

}}

=='''Translation'''==

==='''Student Translation : Canan'''===

此五品者,

That which are the five relationships,

天敍之典而人理之所固有者.

that is a rule unfolded by the heaven and it inherits the logic of people.

人之行不外乎五者, 而唯孝爲百行之源.

The behavior of People do not get out of these 5 but only filial duty is the root of all behavior.

是以孝子之事親也, 鷄初鳴, 咸盥漱,

Because of this, when the filial son is to serve his parents, when the first rooster cries, he gets washed and brushes his teeth.

適父母之所, 下氣怡聲,

Goes to the place where Father and Mother is, lowers his Qi [gets calm] and [with] a gentle voice asks

問衣燠寒, 問何食飮, 冬溫而夏凊,

asks if clothes are warm or cold, asks what they eat and drink, in winter makes it warm [for them] and in summer chilly.

昏定而晨省, 出必告, 反必面, 不遠遊, 遊必有方

in the evening making the bed and in dawn looking after them. If he needs to go out, he informs them. If he comes back, he sees them. He does not go far to roam around [have fun]. If he need to roam around, he has a certain place.

不敢有其身, 不敢私其財.

He does not [think] that his body belongs to him, he does not dare being selfish with his wealth.

父母愛之喜而不忘, 惡之懼而無怨.

When the parents love him he is happy and does not forget is. When the parents hate him he is afraid and does not blame them.

有過諫而不逆,三諫而不聽, 則號泣而隨之

When the parents are doing something wrong, he remonstrate three times and if they do not listen, then he will wheep and sob and will follow them

怒而撻之流血, 不敢疾怨.

If the parents are angry and hitting until there flows blood, he does not dare to hate and blame them.

居則致其敬, 養則致其樂,

When they reside him, he needs to respect them, when they raise him he needs to be happy

病則致其憂,喪則致其哀, 祭則致其嚴.

When they are sick, he needs to worry about them. When there is a funeral, he needs to be in grief, when they do memorial rites for the dead, he needs to be strict.

==='''Student Translation : Ethan'''===
----

若夫人子之不孝也, 不愛其親而愛他人, 不敬其親而敬他人.
약부인자지불효야, 불애기친이애타인, 불경기친이경타인.
When it comes to the son, those who are not filial don’t love their father, and love others; they don’t respect their parents and respect others.<ref>This references one of the primary criticisms made by Mencius against Yi Zhi (夷之) and his defense of the Mohist philosophy of love without distinction (兼愛). </ref>

惰其四肢, 不顧父母之養, 博奕好飮酒, 不顧父母之養,
타기사지, 불고부모지양, 박혁호음주, 불고부모지양,
His four limbs grow lazy in neglect of the nourishment of his parents; he only plays chess [장기] and Go likes drinking in neglect of the nourishment of his parents.

好貨財私妻子, 不顧父母之養, 從耳目之好,
호화재, 사치자. 불고부모지양, 종이목지호,
He is fond only of wealth and privatizing/ [selfishly] favoring wife and child in neglect of the nourishment of his, only following the pleasures of his ears and eyes.

以爲父母戮, 好勇鬪狠, 以危父母
이위부모륙, 호용투한, 이위부모
by doing so he’s the disgrace of his parents, fond only of being brave and quarreling, he endangers the parents.

噫! 欲觀其人行之善不善, 必先觀其人之孝不孝.
아! 욕관기인행지선불선, 필선관기인지효불효.
Ah! If one wishes to observe whether or not that person’s conduct is good, one must first observe whether or not that person is pious.

可不愼哉! 可不懼哉!
가불신재! 가불구재!
Can he not be but careful? Can he be but not fearful?

苟能孝於其親, 則推之於君臣也, 夫婦也,
구능효어기친, 즐추지어군신야, 부부야
If he indeed is filial, then he may extend such conduct into other relationships, of leader and subject, husband and wife,

長幼也, 朋友也, 何往而不可哉!
장유야, 붕우야, 하왕이불가재!
Elder and junior and between friends––wherever he goes with such conduct, can he not but adapt?

然則孝之於人大矣, 而亦非高遠難行之事也…
연즉효지어인대의, 이역비고원난행지사야.
This being the case, to human beings piety has great significance and is it not too lofty and distant, nor too difficult to be put into action.

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 14 - 16

2019-07-09T00:08:25Z

Ewaddell:

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

{{원문텍스트
| =
'''::: 推句 :::'''
14.

思家淸宵立이요

憶弟白日眠이라.

家貧思賢妻요

國亂思良相이라.

15.

綠竹君子節이요

靑松丈夫心이라.

人心朝夕變이요

山色古今同이라.

16.

江山萬古主요

人物百年賓이라.

世事琴三尺이요

生涯酒一盃라.

}}

=='''Translation'''==

==='''Poem 14: Ethan'''===
----
Standing on a clear night, longing for home

Laying down at midday, missing younger brother.

When the home is in poverty, think of the wise wife.

When the country is in turmoil, think of the benevolent minister.

*Discussion Questions:

==='''Poem 15: Ethan'''===
----

Green bamboo is the integrity of noblemen.

Blue-green pine trees are the mind [heart] of man.

A person’s mind [heart] changes from morning to evening [or dawn to dusk].

The mountains appearance remains the same from past to present.

*Discussion Questions:

Plural subjects in lines 1-3?

==='''Poem 16: name'''===
----
(abcd)

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 14 - 16

2019-07-09T00:04:37Z

Ewaddell:

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

{{원문텍스트
| =
'''::: 推句 :::'''
14.

思家淸宵立이요

憶弟白日眠이라.

家貧思賢妻요

國亂思良相이라.

15.

綠竹君子節이요

靑松丈夫心이라.

人心朝夕變이요

山色古今同이라.

16.

江山萬古主요

人物百年賓이라.

世事琴三尺이요

生涯酒一盃라.

}}

=='''Translation'''==

==='''Poem 14: Ethan'''===
----
Standing on a clear night, longing for home

Laying down at midday, missing younger brother.

When the home is in poverty, think of the wise wife.

When the country is in turmoil, think of the benevolent minister.

*Discussion Questions:

==='''Poem 15: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 16: name'''===
----
(abcd)

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 09 - 13

2019-07-07T15:11:29Z

Ewaddell:

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

}}

=='''Translation'''==

==='''Poem 9 : Emma''===
----
Spring is the head of the four seasons

Humans are the spiritual of all things

Water, fire, wood, metal, earth

Benevolence, Righteousness, Propriety, Wisdom, Trust worthiness

*Discussion Questions:

What connections can we draw between the first couplet and the second? Is there a juxtaposition being drawn between the four seasons and the five elements and human spiritual nature?

==='''Poem 10 : Nadia Arzberger'''===
----
Heaven, earth, people, [the] three realms 
Monarch, teacher, father, [are of] one body 
Heaven [and] earth become father [and] mother 
Sun [and] moon are like older [and] younger brothers

*Discussion Questions:

As discussed in class you can translate 才 as realms. It makes sense for there to be a heaven realm, and an earth/earthly realm, but what is the person/humanly realm. How would this differ from earthly realm? 
(YO) Good question. I think the human realm is specific to human (and societal/civilizational) matters, whereas the earthly realm can encompass all the rest, such as geography, natural environment, animals, plants, and so on. 

Why do you think the sun and moon are translated as older and younger brother? Especially since in other works, the moon is often given a female connotation. 
(YO) I was wondering about it myself. Brothers of whom? Does it say that heaven and earth are like the parents of all things in the world and the sun and the moon are examples of the offsprings of heaven and earth, who are brothers with each other?

==='''Poem 13 : Canan'''===
----
When the wife is wise the trouble of the husband is small

If the son is devoted the fathers heart is generous

If the son is devoted both parents are pleased

If the house is harmonized all tasks will be accomplished

*Discussion Questions:

What is our understand of 家? And how would it be understood/ used during the Chosŏn Period? Was it rather family (Mother, father children, grandparents, aunts etc.) or was it in the meaning of home as a stock (with animals and slaves etc.)?

(EW) As we discussed in class, I think the context of this poem justifies a translation of 家 as "house" in the broad sense of both family and stock, particularly given that 家族 [as in immediate family] is a modern concept.

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 05 - 07

2019-07-07T14:55:32Z

Ewaddell:

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

{{원문텍스트
| =
'''::: 推句 :::'''
5.

春水滿四澤이요

夏雲多奇峯이라.

秋月揚明輝요

冬嶺秀孤松이라.

6.

日月籠中鳥요

乾坤水上萍이라.

白雲山上蓋요

明月水中珠라.

7.

月爲宇宙燭이요

風作山河鼓라.

月爲無柄扇이요

星作絶纓珠라.

}}

=='''Translation'''==

==='''Poem 5 : Ethan'''===
----
Spring water fills ponds everywhere.

Summer clouds abound in sublime peaks.

Fall's moon casts bright light far and wide

Winter hills' lonely pine tree stands out. 

*Discussion Questions:

(YO) How should we translate 奇峰? "Strange peaks" seems a bit off. That 奇 intends to mean the kind of stunning sight that makes us go "awww," I think. Something out of the ordinary. Marvelous? Astounding? Amazing? This is when we realize many of our words may carry connotations or feels different from their etyma, and make us hesitate to use. 
(Stella) Maybe 'sublime'?

==='''Poem 6 : Olga'''===
----
Sun and moon are birds in a cage; 

Sky and earth are like duckweed over water. 

White clouds cover the top of the mountains; 

The moon is like a pearl in the water.

*Discussion Questions:

(EW) Should we choose to exclusively include or exclude "like" in the first, second and fourth lines?

==='''Poem 7 : Canan'''===
----
The moon is the candle of the universe

Wind makes mountains and rivers drum

The moon is a fan without a handle

Stars are scattered pearls of a hat string

*Discussion Questions:

How do we translate 作 in the last line? Since it is a poem does it have to be parallel to 爲? If so, maybe: "Stars make [the sight of] scattered pearls of a hat string" 
(YO) This is an interesting thing to notice. Both 為 and 作 have the same meaning of "make" in the registered senses, but they also often function as a copula ('is'). Perhaps it was intentional to use them in either sense, switching their meaning like in a game? By the way, shouldn't it be "scattered pearls from a ''broken'' hat string?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 05 - 07

2019-07-07T14:23:01Z

Ewaddell:

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

{{원문텍스트
| =
'''::: 推句 :::'''
5.

春水滿四澤이요

夏雲多奇峯이라.

秋月揚明輝요

冬嶺秀孤松이라.

6.

日月籠中鳥요

乾坤水上萍이라.

白雲山上蓋요

明月水中珠라.

7.

月爲宇宙燭이요

風作山河鼓라.

月爲無柄扇이요

星作絶纓珠라.

}}

=='''Translation'''==

==='''Poem 5 : Ethan'''===
----
Spring water fills ponds everywhere.

Summer clouds abound in sublime peaks.

Fall's moon casts bright light far and wide

Winter hills' lonely pine tree stands out. 

*Discussion Questions:

(YO) How should we translate 奇峰? "Strange peaks" seems a bit off. That 奇 intends to mean the kind of stunning sight that makes us go "awww," I think. Something out of the ordinary. Marvelous? Astounding? Amazing? This is when we realize many of our words may carry connotations or feels different from their etyma, and make us hesitate to use. 
(Stella) Maybe 'sublime'?

==='''Poem 6 : Olga'''===
----
Sun and moon are birds in a cage; 

Sky and earth are like duckweed over water. 

White clouds cover the top of the mountains; 

The moon is like a pearl in the water.

*Discussion Questions:

==='''Poem 7 : Canan'''===
----
The moon is the candle of the universe

Wind makes mountains and rivers drum

The moon is a fan without a handle

Stars are scattered pearls of a hat string

*Discussion Questions:

How do we translate 作 in the last line? Since it is a poem does it have to be parallel to 爲? If so, maybe: "Stars make [the sight of] scattered pearls of a hat string" 
(YO) This is an interesting thing to notice. Both 為 and 作 have the same meaning of "make" in the registered senses, but they also often function as a copula ('is'). Perhaps it was intentional to use them in either sense, switching their meaning like in a game? By the way, shouldn't it be "scattered pearls from a ''broken'' hat string?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 孟母三遷

2019-07-07T13:39:27Z

Ewaddell:

{{Primary Source Document3
|Image = 맹모삼천.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

=='''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 Translation : Ethan'''===

Mencius of Zhou's mother was named Mother Meng. Their house was near a graveyard. In Mencius's younger days, he enjoyed mimicking the affairs of the graveyard. Mother Meng said, "This is no place in which to settle my son." Thus they left, taking up living quarters on the market side. Mencius enjoyed mimicking the affairs the merchants hawking goods. Again Mother Meng said, "This is no place in which to settle my son." They moved again, taking up residence aside a school. Thus Mencius enjoyed mimicking the laying out of the ritual table and the movements of ritual bowing. Mother Meng said, "I can settle my son [here]." Finally, they settled. When Mencius grew up, he studied The Six Arts* and eventually earned the name of great scholar. Gentlemen say that Mother Meng excelled at gradual change.

* Rites (禮), Music (樂), Archery (射), Charioteering (御), Calligraphy (書), Mathematics (數).
----

*Discussion Questions:

1. In the third move, are my translations for 設俎豆 and 揖讓 correct?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 守株待兔

2019-07-04T15:09:07Z

Ewaddell:

{{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 = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019

}}

__TOC__

=='''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 Translation : Ethan'''===

There was a Song man who plowed fields, in the fields was a tree stump. A hare ran, collided with the tree stump, broke its neck and died. So the Song man untied his plow and guarded the tree stump in expectation that he would obtain another hare. As for the hare [however], the man could not obtain one again. And so the Song man became himself the object of statewide laughter. All those now who desire to rule the people of today with the laws of kings past belong to the variety who guard tree stumps. In the past, the fruit of plants and trees were enough to eat without grown men plowing; the skins of bird and beast were enough to clothe without women weaving. No strength was needed to have enough for nourishment; the people were few in number and had a surplus of wealth, and so they did not fight, meaning that without circulating large rewards and using heavy punishment, the people ruled themselves. Now, a person does not consider five a lot of sons to have; sons also have five sons and grandfathers live to have twenty five grandchildren, meaning that the people are many and the wealth is scarce; strength is exhausted though provisions remain thin, and so the people fight. Though we may multiply rewards and aggravate punishments, we cannot avoid turmoil.
----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 守株待兔

2019-07-04T15:04:36Z

Ewaddell:

{{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 = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019

}}

__TOC__

=='''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 Translation : Ethan'''===

There was a Song man who plowed fields, in the fields was a tree stump. A hare ran, collided with the tree stump, broke its neck and died. So the Song man untied his plow and guarded the tree stump in expectation that he would obtain another hare. As for the hare [however], the man could not obtain one again. And so the Song man became himself the object of statewide laughter. All those who desire now, to rule people today with the laws of kings past, belong to the variety of man who guards tree stumps. In the past, the fruit of plants and trees were enough to eat without grown men plowing; the skins of bird and beast were enough to clothe without women weaving. No strength was needed to have enough for nourishment; the people were few in number and had a surplus of wealth, and so the people did not fight. This means without circulating large rewards and using heavy punishment, the people ruled themselves. Now, a person does not consider five a lot of sons to have; sons also have five sons and grandfathers have twenty five grandchildren before they die, meaning that the people are many and the wealth is scarce; strength is exhausted, though provisions remain thin, and so the people fight. Though we may multiply rewards and aggravate punishments, we cannot avoid turmoil.
----

*Discussion Questions:

abcd

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 05 - 07

2019-07-04T08:17:43Z

Ewaddell:

2019 推句 05 - 07

2019-07-04T08:17:07Z

Ewaddell:

2019 推句 01 - 04

2019-07-02T14:26:38Z

Ewaddell:

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

==='''Poem 1 : name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 3 : Ethan'''===
----
Spring comes, pear tree flowers are white.

Summer arrives, tree leaves are green.

Fall is cool, yellow chrysanthemums bloom.

Winter is cold, white snow comes.

*Discussion Questions:

1. Should we include the particle ''the'' ? What about state of being verbs and the preposition ''when'' (i.e. "when spring comes...")? What effect does not including/including these words have? Which do you think is a closer approximation to the source text?

2. What are your thoughts on word choice in differentiating verbs––來 vs. 至 in first couplet and 涼 vs. 寒 in second couplet––particularly in terms of parallel structure of the two couplets?

==='''Poem 4 : name'''===
----
(abcd)

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 01 - 04

2019-07-02T14:24:28Z

Ewaddell:

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

==='''Poem 1 : name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 3 : Ethan'''===
----
Spring comes, pear tree flowers are white.

Summer arrives, tree leaves are green.

Fall is cool, yellow chrysanthemums bloom.

Winter is cold, white snow comes.

*Discussion Questions:

1. Should we include particle ''the'' , state of being verbs or preposition ''when'' (i.e. "when spring comes...")? What effect does not including particles/including particles have? Which do you think is a closer approximation to the source text?

2. What are your thoughts on word choice in differentiating verbs––來 vs. 至 in first couplet and 涼 vs. 寒 in second couplet––particularly in terms of parallel structure of the two couplets?

==='''Poem 4 : name'''===
----
(abcd)

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 01 - 04

2019-07-02T14:23:33Z

Ewaddell: /* Poem 3 : Ethan */

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

==='''Poem 1 : name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 3 : Ethan'''===
----
Spring comes, pear tree flowers are white.

Summer arrives, tree leaves are green.

Fall is cool, yellow chrysanthemums bloom.

Winter is cold, white snow comes.

*Discussion Questions:

1. Should we include particle ''the'' , state of being verbs or preposition "when" (i.e. "when spring comes...")? What effect does not including particles/including particles have? Which do you think is a closer approximation to the source text?

2. What are your thoughts on word choice in differentiating verbs––來 vs. 至 in first couplet and 涼 vs. 寒 in second couplet––particularly in terms of parallel structure of the two couplets?

==='''Poem 4 : name'''===
----
(abcd)

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 01 - 04

2019-07-02T14:20:47Z

Ewaddell: /* Poem 3 : Ethan */

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

==='''Poem 1 : name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 3 : Ethan'''===
----
Spring comes, pear tree flowers are white.

Summer arrives, tree leaves are green.

Fall is cool, yellow chrysanthemums bloom.

Winter is cold, white snow comes.

*Discussion Questions:

1. Should we include particles? What effect does not including particles/including particles have? Which do you think is a closer approximation to the source text?

2. What are your thoughts on word choice in differentiating verbs––來 vs. 至 in first couplet and 涼 vs. 寒 in second couplet––particularly in terms of parallel structure of the two couplets?

==='''Poem 4 : name'''===
----
(abcd)

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 01 - 04

2019-07-02T14:20:11Z

Ewaddell: /* Poem 3 : Ethan */

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

{{원문텍스트
| =
'''::: 推句 :::'''
1.

天高日月明이요

地厚草木生이라.

月出天開眼이요

山高地擧頭라.

3.

春來梨花白이요

夏至樹葉靑이라

秋涼黃菊發이요

冬寒白雪來라.

4.

日月千年鏡이요

江山萬古屛이라.

東西日月門이요

南北鴻雁路라.
}}

=='''Translation'''==

==='''Poem 1 : name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 3 : Ethan'''===
----
Spring comes, pear tree flowers are white.
Summer arrives, tree leaves are green.
Fall is cool, yellow chrysanthemums bloom.
Winter is cold, white snow comes.

*Discussion Questions:

1. Should we include particles? What effect does not including particles/including particles have? Which do you think is a closer approximation to the source text?

2. What are your thoughts on word choice in differentiating verbs––來 vs. 至 in first couplet and 涼 vs. 寒 in second couplet––particularly in terms of parallel structure of the two couplets?

==='''Poem 4 : name'''===
----
(abcd)

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]