장서각위키 - 사용자 기여 [ko]

(2017Translation) 塞翁失馬

2017-07-21T01:16:39Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

}}

=='''Translation'''==

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

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

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

==='''Student 3 : Petra Sváková'''===
----
Among people [living] near the border, there was a man who was good at predicting. [His] horse got lost without a reason and entered a foreign land. All people lamented [over it], and the father said: "How would this not become a fortune?" After several months, the horse brought [several] fine foreign horses and came back. All people congratulated [on it], and the father said: "How could this not become a misfortune?" The family was rich with fine horses. [The man's] son liked horse riding but [one day] he fell [off the horse] and broke his thigh bone. All people lamented [over it], and the father said: "How would this not become a fortune?" After a year, foreigners entered the border in a great number. Those who were strong and healthy drew [their] bows and fought. Among the people who were near the border, nine [out of] ten had died. It is only thanks to [the son's] fracture, [that] the father and the son were both saved. Therefore, fortune's becoming misfortune [and] misfortune's becoming fortune, the transformation cannot [come to] an end and the depth cannot be measured.

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

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

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

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

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

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

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

==='''Student 6 : Goeun Lee'''===

[Among] the people who live near border, there was a man who were good at perceptive art. His horse somehow was lost and went over the border of Ho. People all lamented over that. The father said,“How would this [incident] not become a fortune?”After several months, the horse returned with fine horses from the foreign land. The father said,“How could this not become a calamity?”The family having a lot of good horses, the son enjoyed horse riding. He fell down and broke his thigh bone. All the people lamented but the father said, "How would it not become a fortune?" After a year, people of Ho entered the border in great number. Those who were healthy enough to serve in the military took weapons and participated in the battle. People who lived near the border, nine out of ten, died. Only this son, because of his fracture, with his father were both saved. Therefore, a fortune becomes a calamity, and vice versa. Such change cannot come to an end; its depth is too deep to be measured.

----

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

==='''Student 8 : Bryan Sauvadet'''===
----
近塞上之人有善術者，

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

馬無故亡而入胡。

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

人皆吊之。

People lamented about it.

其父曰：

The father said:

「此何遽不為福乎？」

This how could not become bless?

居數月，其馬將胡駿馬而歸。

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

人皆賀之。

Everybody congratulated him.

其父曰：

The father said:

「此何遽不能為禍乎？」

This how could not become a disaster?

家富良馬，其子好騎，墮而折其髀。

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

人皆吊之。

Everybody congratulated him.

其父曰：

The father said:

「此何遽不為福乎？」

This how could not become a bless?

居一年，胡人大入塞，，

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

丁壯者引弦而戰，

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

近塞之人，

Among people who are near the border

死者十九

Nine or ten died,

此獨以跛之故，

Only, because of his fracture,

父子相保。

The son and the father, save each other,

故福之為禍，

Therefore fortune turns to disaster

禍之為福，

Disaster turns to fortune,

化不可極，

The mutation cannot come to its end

深不可測也。

It is depth cannot be measured.

==='''Student 9 : HeeJin Lee'''===
----
Recently [among] the people on the border, [there] was one who [was] good [at] portending [.] A horse for no reason [got] lost and entered foreign lands [beyond the border]. People all lamented this. [The] father (ref. to the one in the first sentence) said: "How [can] this not become a fortune?" A few months passed, this horse [together with a] fine foreign horse returned. People all celebrated this. [The] father said: "He can this not become a disaster?" The family [came] to have many fine horses, his son loved riding [,] [but he] fell and broke his thigh bone. People all lamented this. [The] fther said: "How [can] this not become a fortune?" A year passed, foreigners [in] great [numbers] entered the border, those who were strong and healthy [had to] draw [their] bow strings and fight, [and] people close to the border, those who died [were] nine out of ten, he (ref. to the son) alone by the reason of the fracture, the father [and] son protected each other. Therefore fortune becoming disaster, disaster becoming fortune, the transformation cannot come to an end, [and] its depth cannot be measured.

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

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

==='''Student 12 : (Write your name)'''===
----
There was a person who was good at Daoist magic in the borderland. His horse got lost without any reason and entered a land of barbarians. People all comforted him. His father said, “Does not this rather become fortune?” After several months of living, the horse returned and brought another fine foreign horse. People all congratulated on that and said: “Is not this rather able to become a disaster?” The house became rich with good horses. His son liked horse-riding, and fell off and broke his thigh. People all comforted the father. The father said: “Does not this rather become fortune?” After a year of living, barbarians in great numbers invaded (entered) the borderland. Healthy male adults were conscribed for a battle. In the people who were in the borderlands, nice out of ten were died. At this, only for the reason of this fracture, the father and son saved each other. Therefore, fortune could become a disaster, a disaster could become fortune. The change cannot come to the end. The depth (of life) cannot be measured.

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

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

(2017Translation) 以五十步笑一百步

2017-07-21T01:08:22Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
King Hui of Liang said, "[As for] My dealing with this state, I '''have just exhausted {%%exhaust%%}''' my '''mind {%%heart%%}''' on it.
When there was famine in Henei, then I moved the people to Hedong, and moved grain to Henei [for people remaining there]. When there was famine in Hedong, I did likewise.
[However,] Observing the government of neighboring states, there is no one who used their '''mind {%%heart%%}''' '''like me {%%as I do%%}'''. [But] The people of the neighboring states do not grow fewer, and my people do not grow more. Why is it so?
Mengzi replied, "[Since] Your majesty is fond of war, allow me to take an '''illustration {00analogy?00}''' from war. '''Rumblingly soldiers beat the drum, and the blades of weapons then clash [against each other]. [On one side] They {%%With rumbling drum beats, once the blades of weapons clang, soldiers%%}''' throw away their '''coats of mail {%%armors%%}''', drag their weapons, and flee. Someone runs one hundred paces and then stops, while '''someone {%%another%%}'''runs fifty paces and then stops. If the one who runs fifty paces '''mocks {%%laughs at%%}''' the one who runs one hundred, then how would that be? The king said, 'He should no do so. He simply did not go one hundred paces, that is all, [but] this is also fleeing" Mencius said, "If your majesty knows this, then do not hope that your people will become more numerous than those of the neighboring states.

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

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

2: Henei (河內), province name.

3: Hedong (河東), province name.

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

==='''Student 3 : Petra Sváková'''===
----
King Hui of Liang said: "What I do to this state has exhausted my mind. [If there is] bad harvest in Henei, then [I] move its people to Hedong and move its (Hedong's) millet to Henei [for people remaining there]. [If there is] bad harvest in Hedong, I will do the same. Observing government of the neighbouring states, no one uses his heart like me '''{O Could I use the word 'care' here? O}''' [However,] people of the neighbouring states do not decrease [but] my people do not increase, why is that?" Mencius said: "King likes warring, please, [let me] use a battle as an example. Drums are beating loudly, weapons and arms are already clashing [with each other] and soldiers are throwing away [their] shields, trailing [their] weapons, and fleeing. Some [of them] stop after a hundred paces, some [of them] stop after fifty paces. [If those who ran] fifty paces laugh at [those who ran] a hundred paces, what [would it] be like?" [The king] said: "Not good, it is only that [they did not run] a hundred paces [but] it was still fleeing." [Mencius] said: "[King, [if] you know this, then you do not expect to be more people [in your state] than in the neighbouring states.

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

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

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

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

==='''Student 5 : (Jae Yong Chang)'''===
----
The King Hui of Liang said: "“I serve my country with my heart. The north of the river, Henai, suffers from famine. Then [I] move the people to the east of the river, Hedong. And [I] move the grain to the North of the river. The East of the river suffers from famine. [I] did same thing again. [When one] observes the ruling of neighbor’s states, no one concerns on it with his heart like me. The people of neighbor’s states do not decrease and my people do not increase. Why is it?" Mencius answered, “The king likes war. [so] let me explain it with a war. When drums beat loudly and weapons are touching, [Soldiers] throw armors, dropped weapons, and ran away. Some of them went a hundred steps and stopped. Some did fifty steps and stopped. [Those who had] fifty steps are laugh at [those who had] a hundred steps. How was it? [Mencius] said, “It’s not ok. Only he did not run a hundred steps, [but] it is also to run away. [Mencius] said, "The king knew that. So do not wish that [your] people are more than the neighbor’s states.”

==='''Student 6 : Goeun Lee'''===
King Hui of Liang said, “[As for] my humble virtue for the state, I have been exerting my heart in [it]. That's all. [When] there was a famine in Henei, I moved [some of] the people to Hedong. I [also] transported [some of] the grains to Henei. [Then] Hedong also had a famine. [As I] investigate neighboring state’s government, there is no one whose intention is like mine. People of the Neighboring state do not increase few [in number]; my people do not increase many. Why is this?" Mencius said in reply, “The king likes battles. I beg you to let me use a battle as an example. The force of grand sound of drum beat, soldiers touched blades, abandoned shields, dropped weapons and ran away. Some stopped after a hundred paces. Some stopped after fifty. Those who stopped at fifty laugh at those who stopped at a hundred paces. How do you see this?" The king replied, "Impossible. Although [those who ran fifty] was not exactly a hundred, they also ran away [anyway]." Mencius said, "If you know this, then do not expect your people to multiply more than neighboring states."

《'''''Mengzi.''''' King Yang hui Shang》

----

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

==='''Student 8 : Bryan Sauvadet'''===
----
梁惠王曰：

King Hui of Liang said:

「寡人之於國也，盡心焉耳矣。

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

河內凶，則移其民於河東，移其粟於河內。

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

河東凶亦然。

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

察鄰國之政，無如寡人之用心者。

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

鄰國之民不加少，寡人之民不加多，何也？」

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

孟子對曰：

Mencius reply:

「王好戰，請以戰喻。

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

填然鼓之，兵刃既接，棄甲曳兵而走。

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

或百步而後止，或五十步而後止。

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

以五十步笑百步，則何如？」

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

曰：「不可，直不百步耳，是亦走也。」

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

曰：「王如知此，則無望民之多於鄰國也。」

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

《孟子.梁惠王上》

==='''Student 9 : HeeJin Lee'''===
----
King Hui of Liang said: "[As for] my [relationship] with the kingdom, [I] exert my heart [to it] and that is all. [When] there is a bad harvest [in] Henei, then [I] move its (ref. to Henei) people to Hedong, [and I] move its (ref. to Hedong) grains to Henei. [If] Hedong [has] a bad harvest [I will] also/again [respond in this way]. [Upon] examining the rule [of] neighboring kingdoms, [there are] none who are like me [in] using [my heart]. [But] the people of the neighboring kingdoms [do] not grow fewer, my people do not grow a lot, why [is that so]?" Mencius replied [and] said: "King[,] [because you] like war, [I] ask to make an analogy by warfare. Rumblingly[,] [they] drum them (ref. to soldiers), the blades [of] weapons already [have] crossed, [they] abandon [their] armor[,] drag [their] weapons and run. Some [go] a hundred paces and after [that] stop, some [go] fifty paces and after [that] stop. [If those who ran] fifty paces laugh [at those who ran] a hundred paces, then how is that?" [The king] said: "[That is] not possible, [they] only [ran] one hundred paces and that is all, [but] this also [is] running [away]." [Mencius] said: "King [,] if [you] know this, then [do] not expect [your] people [to be] greater than [those of] neighboring kingdoms."

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

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

==='''Student 12 : (Write your name)'''===
----
King Hui of Liang said, “I pour all of my energy into the country. That is it. When Henei had a bad harvest, and I moved the people there to Hedong and transported grains in Hedong to Henei. When Hedong had a bad harvest, I did so too. Looking at the ruling of the neighboring countries, there in no one like me who does care. The population in the neighboring countries does not increase few. The population in my country does not increase a lot. Why is that?” Mencius answered, “My king, you like battles. Please let me make a comparison with a battle. Soldiers drum the beat loudly; (have) arms and blades touch each other; drop shields, spears, weapons and run. Some run and stop after one hundred paces. Others run and stop after fifty paces. Those who made fifty paces laugh at those who made one hundred paces. Then, how is it like?” The King answered: “It cannot be. They only did not make one hundred paces just like them. That is all. This is also a running.” Mencius said “You are like this. Therefore, please do not expect to have more population than the neighboring countries.”

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

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

(2017Translation) 寧無不平之心乎

2017-07-21T00:53:46Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

}}

=='''Translation'''==

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

==='''Student 2 : Younès M'Ghari'''===
----
A long time ago, the prime minister Hwang Hŭi1 was '''serving a corvée duty {00 this was the original meaning but it came to mean "to travel" or "being on the road" in general.00}''' when he was insignificant. He was resting on the road when he saw a farmer leading two oxen to plough. He asked: “Which of the two oxen would you consider the '''best {%%better%%}'''?” The farmer did not answer. He stopped ploughing and arrived [where Hwang Hui was]. He got close to [Hwang Hui's] ear and said very quietly: “This ox is better.” He found it curious and he asked: “Why did you get close to my ear and tell me [that]?” The farmer said: “Even though these are '''livestock {%%animals%%}''', their '''heart is {%%minds are%%}''' similar with the one of men. If this one is better, then that one is inferior. If you let the oxen hear it, would it not have a '''heart {%%feeling%%}''' of resentment?” He was greatly enlightened. Thereupon, he did not speak again people's strong and weak [points].

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

==='''Student 3 : Petra Sváková'''===
----
Long time ago, [there was] a prime minister Hwang Hǔi1. When he was '''serving a corvée {00 this was the original meaning but it came to mean "to travel" or "being on the road" in general.00}'''he was insignificant, and he was resting on a road. He saw a farmer driving '''a cart with two oxen {%%two oxen%% 00 You don't use cart to plough.00}''' and ploughing [his] field, and asked him: "[Out of] the two oxen, which one would you consider [to be] better?" The farmer did not answer to it. He ceased ploughing and '''arrived {%%came%%}''' [to Hwang Hǔi]. Getting close to [Hwang Hǔi's] ear, he said very quietly: "This ox is better." Hwang Hǔi found it strange and said: "Why did you get close to [my] ear and tell [me that]?" The farmer said: "Even though it is a (domesticated) animal, its mind is same as that of people. [If] this [one] is better then that [one] is worse. [If you] let the ox hear [this], could it not have a mind of resentment?" Hwang Hǔi was greatly enlightened. Consequently, he did not speak of [other] people's strengths and weaknesses again.

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

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

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

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

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

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

1 Hwang Hŭi (1363–1452) was a prominent statesman in the last years of Koryŏ and the early years of Chosŏn. For an introduction (article in Korean), see National Institute of Korean History, Korean History Contents, [http://contents.koreanhistory.or.kr/id/N0108 황희 (黃喜)].

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

==='''Student 6 : Goeun Lee'''===

In the past, when prime minister Hwang hui was in his humble position, he went to serve corvee duty. He took a rest on the road. He saw a farmer driving two oxen to plough. He asked,“Among your two oxen, which one is better?” The farmer did not reply. He paused his plough and came to Hwang. With a small voice he said to Hwang's ears,“That one is better.”Hwang was bewildered and asked, “Why are you speaking to my ears?" The farmer said, “Although mere animals, their heart is like people. That one being better means this one being lesser. If I let those oxen hear this, how would its heart not become resentful?”Hwang was greatly surprised. After then, he never again talked about people’s strengths and shortcomings.

《'''''Jibong yuseol.''''' '''Gwon 15.Seonghang bu'''》

----

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

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

Once, there was a minister '''who named {%%whose name was%%}''' Hwang Hui.

微時行役。

'''At the time that his past was {%%When he was in%%}''' an insignificant position and '''he went {%%was%%}''' on the road.

憩于路上。

He was resting on the road.

見田父駕二牛耕者。

He saw a farmer driving '''a cart driving by two-ox {two oxen to plough his field%%}'''.

問曰。

He asks him:

二牛何者爲勝。

“Which one '''{^of the two oxen^}''' is better?”

田父不對。

The farmer didn’t answer.

輟耕而至。

He stopped '''{^ploughing^}''' and '''arrived {%%came%%}''' where Hwang Hui was.

附耳細語曰。

He approached his ear and spoke really quiet.

此牛勝。

This one is better.

公恠之曰。

The minister thought that was strange and said:

何以附耳相語。

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

田父曰。

The farmer said:

雖畜物。

“Even if it is '''life animals {%%farm animal%%}''',

其心與人同也。

It shares the same mind as people.

此勝則彼劣。

If this one is better, so this one is worse,

使牛聞之。

If you let the ox hear it,

寧無不平之心乎。

How '''the ox could {%%could the ox not%%}''' have a mind of resentment?”

公大悟。

The minister was '''revealed {%%greatly enlightened%%}''',

遂不復言人長短云。

Consequently he did not speak about '''if the people are good or bad at this manner {%%good and bad things about other people again%%}'''.

《芝峯類說.卷十五.性行部》

==='''Student 9 : HeeJin Lee'''===
----
Once [there was a man named] Hwang Hŭi [whose sobriquet was] Sangguk. When [he was] insignificant (i.e., without post) [, he] wandered around. [He] was resting on the road. [He] saw a farmer driving two oxen [,] plowing. [He] asked [and] said: "[Among] the two oxen which one is better?" The farmer [did] not respond. [He] stopped powing and arrived/reached [where Hwang was]. Attaching [his mouth to Hwang's] ear he quietly spoke [and] said: "That oxen [is] better." [Hwang thought] he [was] strange [and] said: "For what/why [did you] attach [your mouth to my] ear to [speak]?" The farmer said: "Although [they are] animals [,] their minds [are] the same as human['s]. [If] this [one is] better then that [one] is inferior. [If I] let the oxen hear it, [then] how [can] it not have a partial/biased mind?" [Hwang had] a great epiphany. Thereafter [he did] not again speak of the [merits of] people.

==='''Student 10 : Jelena Gledić'''===
----
Long ago, Minister Hwang Hui was on tour while he was not known, and he was resting on a road. He saw a farmer plowing with '''a two-ox cart {%%two oxen%% 00You don't actually use carts to plough. The verb 駕 was coined for carts but it came to be used to mean driving in general.00}''' [and] asked [him]: “Which of the two oxen do you consider [to be] better?” The farmer did not reply. He stopped plowing and approached. Close to the ear, he said in a quiet voice: “That ox is better.” The Minister [thought] this was strange and said: “Why are you talking so close to my ear?” The farmer said: “Even though [it is] an animal, its heart is the same as in humans. [If] this one is better, then that one is worse. If the ox hears this, how can its heart not be unsettled?” The Minister '''became fully aware [of this fact] {%%greatly enlightened%% 00 悟 is in fact a Buddhist term for enlightenment/revelation, which was then shared by Confucians.00}''' and consequently never again spoke of people’s strengths and shortcomings. “''Chibong yusŏl'', scroll 15, section on nature and behavior”

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

==='''Student 12 : (Write your name)'''===
----
It was when the Prime Minister Hwang Hŭi '''{^was traveling and^}''' did not yet start his official career (when it was his humble time; when he was in an unimportant/insignificant position). He took a rest on the '''uphill {00 Why uphill?00}''' road and saw a farmer handling (driving) two oxen and ploughing. He asked. “Among the two oxen, which one (would you say) is better?” The farmer did not respond. He stopped ploughing and came up to him. The farmer whispered '''in {%%close to%%}''' his ear and said “This one is better.” Hwang felt strange. “Why do you whisper in my ear?” The farmer said “Even though they are livestock animals, their mind is as same as people’s. If this ox is better, then that ox is inferior. If you let the ox hear it, could not it have a mind of upset (resentment)?” Hwang was enlightened greatly and '''said that people must not {%%thereby he would never%%}''' talk about others’ strengths and weaknesses again.

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

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

(2017Translation) 吮疽之仁

2017-07-21T00:35:25Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

=='''Translation'''==

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

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

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

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

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

4: 'Lake' or 'river' Zhu (注水).

==='''Student 3 : Petra Sváková'''===
----
Wu Qi became a general of the state of Wei. [When he] attacked the state of Zhongshan, there was a soldier suffering from an abscess. Master Wu himself sucked the pus out. The soldier's mother wept [for it and] a nearby person asked: "The general is like this to [your] son, still what are you weeping for?" [She] answered: "Master Wu had sucked on the wound of this son's father [too], and that killed [him] in the battle of Zhushui. [He was] fighting and before turning his back, he died. Now, he (master Wu) sucked on it again. How [can] I know which battle this son [will] die in? This is [what I am] weeping [for]!"

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

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

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

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

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

==='''Student 6 : Goeun Lee'''===

Wu Qi became a general of the state of Wei and attacked Zhong mountain. [Among] the soldiers, there was a man who was suffering from abscess. 吳子General Wu himself sucked up his soldier’s pus. The soldier’s mother shed tears at this, then a bystander said to her, “The general [is treating] your son like this. Yet for what reason are you crying?”In reply she said, “General Wu did this to the boy’s father, and [the general’s gracious action] killed him at the battle of the river Zhu. In that battle, he did not even turn around [to run away] and died. Now that he is doing this again, how would I know my son goes to which battle and die? For this reason, I am crying out loud.”

《'''''Shuo yuan,''''' '''Gwon 9'''》

----

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

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

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

「將軍於而子如是,尚何為泣?」

“The general treats your son like this; still '''why {%%what%%}'''are you crying for?”

對曰:「吳子吮此子父之創, 而殺之於注水之戰,戰不旋踵而死。

She answered: “Wu Qi sucked on the infection of my son’s father, and that kill them on the battle of the river Zhu. '''Before he even turns around {%%He fought and did not turn around, and%%}''' he died.”

今又吮之,安知是子何戰而死,是以哭之矣!」

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

《說苑.卷九》

==='''Student 9 : HeeJin Lee'''===
----
Wu Qi became a general of Wei, [and] attacked Zhong shan [.] [Among his] soldiers [there was] one who [was] sick/suffered [from] abscess[.] Wuzi [him]self sucked his (ref. to the soldier's) puss [,] [but] his mother sobbed [about] it [and] a bystander said: "The general [is] like this to your son, yet why are [you] crying?" [She] replied [and] said: "Wuzi sucked on the infection of this boy['s] father, but [it] killed him at the battle of River Zhu, [he] fought [and did] not turn his heel and died. Today again [the general] sucked on it, how [did he] know [that] this is [my] son [who] will fight and die, because of this [I am] crying [about] him!"

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

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

==='''Student 12 : (Write your name)'''===
----
Wu Qi became a general in the state of Wei. When he attacked Zhongshan, there was a soldier who was ill from an abscess. Viscount Wu himself sucked '''on and squeezed the abscess (out of the solder’s body) {%% the ous out%%}'''. The soldier’s mother cried and the next person said, “The general treated your son like this. Rather, how come do you cry?” The mother answered, “Viscount Wu sucked on '''an abscess {%%the wound%%}''' of his father and that killed him in the battle of Zhushui. He fought without turning around and died. Now, he sucked on the abscess (of my son). How do I know in which battle my son is going to die? For this reason, I am crying.”

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

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

(Translation) 2017 守株待兔

2017-07-21T00:25:29Z

Heej lee: /* Student 9 : (Write your name) */

{{Primary Source Document3
|Image = 한비자수주대토.JPG
|English = Waiting for a hare while guarding the tree
|Chinese = 守株待兔(Shouzhu daitu)
|Korean = 수주대토
|Genre =
|Type =
|Author = ''Han Fei zi'' 韓非子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

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

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

=='''Translation'''==

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

==='''Student 2 : Younès M'Ghari'''===
----
Among the people of Song, there was someone ploughing a field. In the middle of the field there was a stump and a hare was running. It bumped into the stump broke its neck and died. Consequently the man '''dropped {00 or untied%%}'''his plough and guarded the stump. He was hoping to obtain a hare again but he could not obtain a hare again, and he became what the state of Song laughed at. Now [those] wanting to rule the people of the current generation by the governing of the former kings all belong to the category of [those] guarding stumps. In the past, men did not plough; the fruits of plants and trees were enough to eat. Wives did not weed; the skin of birds and beasts were enough to wear. They did not working labouriously but '''lived {00 sustained?00}''' with enough. People were few and wealth has a surplus, therefore people did not fight. Because of this, generous rewards were not in practice and heavy punishments were not used but people governed themselves. Now people have five children and do not consider it is many. The children again have five children [each]. A grand father has not yet died and has twenty-five grandchildren. Because of this, people become a crowd and goods and wealth become scant. Working labouriously is tough but providing [for one's family] and living becomes ungenerous. Therefore people fight, and even if you multiply rewards and aggravate punishments, you cannot avoid disorder.

==='''Student 3 : Petra Sváková'''===
----
There was a man of the state of Song who was ploughing [his] field. In the middle of the field, there was a tree '''trunk {00 stump, maybe. 00}'''. A hare was running, it ran into the trunk, broke its neck and died. For this reason, [the man] untied his plough and guarded the trunk, hoping [he would] get [another] hare again. [However,] he could not obtain any hare again and became a laughing stock for [people] of the state of Song. Nowadays, [those] who want to rule the people of the current generation [while using] governing of the ancient kings all [belong to] the category of [those] guarding the trunks. In ancient times, adult men did not plough, the fruits of the plants and the trees were sufficient to eat. Wives did not weave, the leather of the birds and the beasts were sufficient to clothe [themselves]. They did not work [with much of] effort [and yet they were] nourished sufficiently. The people were few but [there] was a surplus of wealth so they did not fight. Therefore generous rewarding was not practised nor was severe punishment used and people ruled themselves. Nowadays, people have five sons and do not consider them as many. [Then] again the sons have five sons [each] and the grandfather has twenty-five grandchildren even before death. Because of this, people [become] numerous and the goods and the wealth [become] little, the labour [become] tough but nourishing [one's family become] insufficient, so the people fight. Even if the rewards are multiplied and the punishment is aggravated, you cannot avoid the state of chaos.

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

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

In the past the men did not plow [but] the fruit of the '''grasses {00plants?00}''' and trees were enough to eat. The wives did not weave [but] the hides of birds and beasts were enough to wear.

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

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

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

==='''Student 5 : (Jae Yong Chang)'''===
----
In the state of Song, there was a person who cultivated the land. There was a tree stump in his farmland. A hare ran. And hit the stump and died, breaking his neck. Consequently, the farmer put his hoe down and stayed near the tree, hoping to get another hare. It was not possible to obtain another one, and the farmer became the ridicule of the state of Song. At present, people want to govern the current people by the ancient sage king’s ruling. These are the same category of the guardian of the stump.

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

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

Among the people of Song state, there was a farmer. In the middle of his farm there was a stump. A hare ran into it [accidentally], broke its neck and died. Because of this, the farmer put down his plough and guarded the stump, hoping to get a hare again. [However,] it was impossible to get another hare. Thereby he was laughed at by the people of Song state. Nowadays those who want to rule the people of contemporary generation with the way of ancient kings all belong to the category of this man who guarded the stump. In the old days, men did not cultivate, [because] fruits from plants and trees were enough to eat. Women did not make clothes [because] skins of birds and beasts were enough to make clothing. [People did] not labor but there was enough to nurture [them]. People were few; therefore, there was surplus in resources. Because of this, people did not compete. For this, excessive awarding was not practiced; harsh punishment was not used but people were ruled by themselves. These days people with five sons still don’t think they are many. Those sons again have five sons each. [In this way] a grandfather has twenty-five sons before he passes away. For this, people multiplied and goods became few. People labor exhaustingly yet their gain is little. Therefore, people fight, multiply awards, aggravate punishment; however, they cannot make excuse from turmoils.

《'''''Han Fei'''''. '''Wu du'''》

----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
There was a man in the state of Song who cultivated field. In the middle of the field there was tree stump and a hare was running when it rammed into the tree stump and break off its neck. Due to this the man untied his plow and guard the stump hoping for get another hare, but it was impossible another hare was caught again. So this man became the laughing stock of Song people.
Nowadays, those who want to rule modern generation people by imitate the '''first {%%ancient%%}'''kings ruling all belong to the same category as those who guard the tree stump.
During the ancient times, '''if a man{%%men%%}''' didn’t farm '''{^but^}''' the fruit of '''planted {%%plants and%%}''' tress was enough to eat, and '''if he’s wife {%%wives%%}''' '''don’t craft clothes {%%didn't weave%%}''', then skin of birds and beasts was enough to clothe. The work wasn’t so hard and people used to eat sufficiently, because people were few and goods were enough available and ancient times people didn’t fight for it.
Because of this situation excessive reward '''didn’t work out {%%was not practiced%%}''' and severe punishments weren’t used so people rule by them self.
Now when someone have five sons he doesn’t consider it as many, and sons themselves have five sons each. '''then the grandfather have 20 grandsons when he die {%%A grandfather has 25 grandsons before he dies%%}'''. This is the reason why people became plenty and there is '''such a few goods and money {%%so little wealth%%}''', work became hard and '''they feeding lightly {%%feeding/provision became light/thin%%}'''. As a consequence people fight each other. Even if you multiply rewards and aggravate punishments you cannot avoid '''troubles {%%disorder%%}'''.

==='''Student 8 : Bryan Sauvadet'''===
----
宋人有耕田者，田中有株，兔走，觸株折頸而死，因釋其耒而守株，冀復得兔，兔不可復得，而身為宋國笑。

There was one who plows fields in the state of Song. In these fields, there was '''a rabbit running {%%a tree stump%%}'''. '''So he was {%% A rabbit was%%}''' running and broke its neck and died. Therefore he untied his plow '''{^and guarded the stump^}''', hoping to get a rabbit again. But the rabbit never come again. He was '''laugh {%laughed at%%}''' by the people of Song.

今欲以先王之政，治當世之民，皆守株之類也。

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

古者丈夫不耕，草木之實足食也；婦人不織，禽獸之皮足衣也。

In the ancient time, '''if a man didn’t farm the fruit of planted tress was {%%men didn't plough but the fruits of plants and trees were%%}'''enough to eat, and '''if he’s wife don’t craft clothes {%%wives didn't weave%%}''', then skin of birds and beasts was enough.

不事力而養足，人民少而財有餘，故民不爭。

Without working hard, the '''nurture {%%sustenance%%}''' was enough. People were few, but goods were more than sufficient.

是以厚賞不行，重罰不用而民自治。

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

今人有五子不為多，子又有五子，大父未死而有二十五孫，是以人民眾而貨財寡，事力勞而供養薄，故民爭，雖倍賞累罰而不免於亂。

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

《韓非.五蠹》

==='''Student 9 : HeeJin Lee'''===
----
[Among] the people [of] Song [there was] one who plowed fields, in the middle [of] the field [there was] a tree stump, a hare ran, reached the stump [,] broke [its] neck and died, and so [the man] untied his plough and guarded the tree stump, wishing again to obtain the hare, and he [him]self was laughed [at] by the [people of] the Song kingdom. Today [the rulers] desire governance by means of the former kings to administer the people of their era, [they are] all [the same] kind as [those] guarding the tree stump. In the past adult men [did] not plow, [people] only ate the fruits of plants, wives [did] not weave, [and people] only wore the skins of birds [and] beasts. [It was possible] not to use [physical] strength but to provide enough nourishments, people [were] few but [there was] wealth left over, and so people [did] not compete. Because of this hefty awards [were] not implemented, [and] grave punishments [were] not used [but] people administered/ruled themselves. Today people have five sons [but still consider this] to not be many, [each of those] sons again has five sons, a grandfather [who] is not yet dead but [already] has twenty-five grandsons, [and] because of [this] people [are] many and wealth decreases, [physical] strength [is] drained [but] the support [and] nourishments [of people are] thin, and so people compete, although twice as much awards [and] many punishments [are meted out], but [it is] not [possible to] avoid chaos.

==='''Student 10 : Jelena Gledić'''===
----
Among the people of Song there was one who was plowing a field, and there was a tree stump in the middle of the field. A rabbit was running and it hit the stump, broke his neck and died. As a result, [the man] set loose his plow and guarded the tree stump, hoping to again get a rabbit. He could not get a rabbit again [in this way], and he became the laughing stock of the state of Song. Nowadays wanting to use the government of the '''first {%%ancient%%}''' kings to rule the people of this world is '''alike {%%like%%}''' guarding the tree stump. The ancient men did not plow, but the fruits of the '''grass and the tress {%%plants and trees%%}''' were sufficient '''{^for^}''' food. The women did not weave, the pelts of birds and beasts were sufficient '''{^for^}''' clothing. Not exerting strength, they were sustained. There were few people, there was a surplus of wealth, therefore the people did not fight. Because of this, '''lofty {00hefty?00}''' rewarding was not practiced and heavy punishments were not used, and still the people governed themselves. Nowadays people have five sons and do not consider it [to be] many. The son again has five sons, and the patriarch has twenty-five grandsons before he dies. Because of this, there are multitudes of people, goods and wealth are scarce, arduously exerting strength gives slim provisions, therefore the people fight. Even if rewards are multiplied and punishments are intensified, one cannot avoid a state of chaos. “Han Fei, ''Five Vermins''”

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

==='''Student 12 : (Write your name)'''===
----
There was a person in the state of Song, who ploughed a dry field. (And) there was a tree stump in the middle of the field. A hare ran and hit against the stump and broke its neck to death. Because of this, he put down his plough, guarded the stump, and hoped to get another hare. A hare could not be gained again. He made himself become what the Song people laughed at. Now, with the governance the ancient kings did, you are going to govern the present-day people, and this is all like a kind of guarding the tree stump. In the ancient time, male adults did not plough and fruits of plants and trees were enough to eat. Wives did not weave, and the skin and fur of animals were enough to wear. Without labouring, they could be nurtured enough. People were few and had surpluses in their wealth. Therefore, people did not fight. Because of this, generous rewards did not exist and heavy punishments were not used, but people ruled themselves. These days, people who have five sons think that it is not many. Their sons again have five sons. Before the grandfather dies, there are twenty-five grandsons. Because of this, people have become multiplied and wealth and goods became less. They labour diligently but nurturing their family becomes difficult. Therefore, people fight. Even though you increase rewards and mitigate one’s punishment, you cannot escape from a revolt.

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

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

(2017Translation) 孟母三遷

2017-07-21T00:08:16Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

=='''Translation'''==

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

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

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

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

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

3: Mengzi (孟子), that is Mencius

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

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

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

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

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

[They] then went to live near a market. [Mengzi] happily played [by] acting [out] markets' dealings '''{^where merchants were laying out goods to sell^}'''.

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

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

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

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

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

1In present-day Shandong.

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

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

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

So, she left [there] and moved near a market. He liked to play out for the matter of '''merchants’ advertisement {^where they were displaying goods to sell^}'''. Mother Meng again said, "This was not my place to live and raise my son."

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

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

==='''Student 6 : (Goeun Lee)'''===
-----
鄒孟軻母，號孟母。

Meng Ke's mother, [a woman from] Zou state '''{%%The mother of Meng Ke of Zou state%%}''', was called Meng's mother.

其舍近墓。孟子之少時，嬉遊爲墓間之事。孟母曰：「此非吾所以居處子。」

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

乃去，舍市旁。其嬉遊爲賈人炫賣之事。孟母又曰：「此非吾所以處吾子也。」

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

復徙居學宮之旁。其嬉遊乃設俎豆，揖讓進退。孟母曰：「可以處居子矣。」遂居。

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

及孟子長，學六藝 1)，卒成大儒之名。君子謂孟母善以漸化。

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

《列女傳. 母儀》 <<'''''Lienü zhuan'''''>>

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

----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
The mother of '''Mongke {%%Meng Ke%%}'''from the state of Zou was also known by the designation of "Meng's mother". They used to live near graves, so Mencius during his youth went playing there and imitate funeral. So his mother said: "this is not the place I let my son live" so they immediately moved near a market. There Mencius used to play and imitate merchants promoting and selling things. So his mother said one more time: "this is not the place I let my son live" and then once again they moved to a house near a school. There Mencius used to play laying out ritual utensil while he bows, '''ceding {%%concedes%%}''' and going forward and retreating. He's mother said: "It '''is become {%%is %%}''' the place I allow my son to live". They continue living there and when Mencius reaches the adult age '''{^and^}''' he studied the Six Arts and '''suddenly '''{%%eventually%%}''' became famous expert of the rituals. '''Lords {%%Gentlemen%%}'''used to say Mencius' mother was good in term of '''gradually mutation {%%gradual education%%}.

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

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

其舍近墓。

Their house was situated near a tomb.

孟子之少時，嬉遊爲墓間之事。

When Mencius was young, he liked '''{^to^}''' play out matters of funerals.

孟母曰：「此非吾所以居處子。」

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

乃去，舍市旁。

So they left to live next to the market.

其嬉遊爲賈人炫賣之事。

He liked to play out imitating merchant '''and advertiser {%%who laid out goods to sell%%}'''.

孟母又曰：「此非吾所以處吾子也。」

The mother of Meng said: this is not the '''way {%%place%%}''' where I make my son live.

復徙居學宮之旁。

So they moved to live next to a school building.

其嬉遊乃設俎豆，揖讓進退。

He likes to play out matters of rituals '''acting make offerings {^with ritual boards and utensils, as well as bowing, conceding, advancing and retiring^}'''.

孟母曰：「可以處居子矣。」

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

遂居。

'''According to me {%%Accordingly%%}, they lived there.

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

Mengzi grew up and he studied the six arts. And finally, he '''{^eventually^}''' became an important name of the Ritualism school.

君子謂孟母善以漸化。

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

==='''Student 9 : HeeJin Lee'''===
----
[In] the kingdom of Zou, Meng Ke['s] mother, [she was] called Mother Meng. Her house [was] near graves[.] When Mengzi/Mencius [was] young, [he] joyfully played [and] became concerned with matters related [to] graves. Mother Meng said: "This [is] not the place where I [can] reside [and raise my] son." So [she] left[,] [for] a house next to the market. He (Mencius) joyfully played becoming merchants [concerned with] affairs of ostentatious trade. Mother Meng again said: "This [is] not the place where I [can] live [and raise] my son." Again [she] moved [her] residence next to a study hall. He joyfully played therefore with preparing ritual utencils [and] respectfully advancing [and] retreating[.] Mother Meng said: "[I] can reside [here and raise my] son." And so [they] stayed. And [when] Mencius grew up, [he] studied the Six Arts, [and] in the end became a great scholar of fame. The gentlemen call Mother Meng [someone who is] good at gradual transformation.

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

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

The Mother of Meng Ke (Mencius) of Zou was known as '''Meng Hao {00 Hao 號 here means "was called" and the line reads "was called Mengmu [Mother Meng]. 00}'''. Their house was nearby grave. When Meng was littile, he enjoyed roaming and playing around ritual things of grave. Mother Meng said: “this is not where I raise my son to live”. They left and reside close by market. He enjoyed playing and roaming around market and act like as merchant '''{^who laid out their goods to sell^}'''. Mother Meng again said: “this is not where I raise my son live”. Again they shifted to live close by school. He enjoyed playing with ritual zu and dou utensils and also did progress in ritual act'''{^such as bowing, conceding, advancing, and retiring^}'''. Mother Meng said “Now I can raise my son here”. Finally, they lived there. He grew up and learned Six Arts . In the end he became a great ritual scholar. The gentlemen said that mother Meng was good at gradual transformation.

==='''Student 12 : (Write your name)'''===
----
The mother of Meng Ke from Zou was called the Mother of Mencius. Their home was nearby a grave. When Mencius was young, he liked playing among the graves while imitating ‘the building of graves and the burying of the dead’ (墓間之事). His mother said, “This is not the residential area where I should live.” Then soon, they left and moved to a house near a market. He liked playing at selling goods like a merchant. His mother again said, “This is not the place where I should live with my son.” Again, she moved to a dwelling near a school. He liked playing with ritual utensils and performed proper rituals when he came in and went out. The mother said, “Now I can live here with my son.” Accordingly, as he got grown up, he learned the classical six arts (禮，樂，射，御，書，數 propriety, music, archery, riding, writing, and arithmetic) and finally became a big name in Confucianism. Gentlemen said that the mother was good and (with her goodness) she gradually transformed (her son).

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

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

(2017Translation) 率居

2017-07-20T23:59:56Z

Heej lee: /* Student 9 : (Write your name) */

{{Primary Source Document3
|Image = 솔거.JPG
|English = Solgŏ
|Chinese = 率居(Solgŏ)
|Korean = 솔거
|Genre =
|Type = ''Kim Busik'' 金富軾 (''Samguk sagi'' 三國史記)
|Author =
|Year = 1145
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

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

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

=='''Translation'''==

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

==='''Student 2 : Younès M'Ghari'''===
----
Solgô was '''someone from {%%from%%}''' Silla. He was coming from a humble background, therefore no one had recorded his family lineage. He was born good at drawing. He had drawn old pine trees on the walls of the Hwangryong temple1; the trunks had scaly dabbings, the branches and leaves were twisted. Crows, hawks, swallows and sparrows would frequently see them and fly in, but when reaching them they would slip and fall. As years passed, the colors became dark. The monks of the temple fix it up with new colors; the crows and sparrows never came again. The Bodhisattva Guanyin3 of the Punhwang Temple2 in Kyôngju and the picture of the Vimalakirti3 of the Tansok Templ4e in Chinju, all of these were also traces of his drawing and the generations transmitted that they were sacred paintings.

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

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

3: Buddhist entities

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

==='''Student 3 : Petra Sváková'''===
----
Solgŏ [was a] man of Shilla. He was of humble background, thus there is no record of his family line. From his birth, he was good [by nature] at drawing. Once he drew an old pine tree on the wall of Hwangnyong Temple1 - trunk [had] scales and wrinkles [on it], and branches and leaves were curved and twisted. Crows, hawks, swallows and sparrows often times saw it from '''apart {%%afar%%}''' and ['''wanted {%%tried%%}'''to] fly into [it]. [However] when they reached [it], they slipped and fell down. As time passed, the colours had darkened. A monk of the temple repaired it with colours of tanch'ŏng2 [but] the crows and the sparrows would not come again. Also, portraits of Bodhisattva Kwan'ŭm3 at Punhwang Temple4 in Kyŏngju and Yuma5 at Tansok Temple6 in Chinju all have traces of his brush. For generations, these are known as divine pictures.

1 Hwangnyon Temple (or Hwangnyongsa; Temple of the Royal Dragon) was a Buddhist temple built in Shilla's capital Kyŏngju between years 553 - 569 AD. It is known for its nine-story pagoda and it is also linked with the legend of Ichadon [http://www.orientalarchitecture.com/sid/316/korea-south/gyeongju/hwangnyongsa-temple-site][http://english.visitkorea.or.kr/enu/ATR/SI_EN_3_1_1_1.jsp?cid=985183].

2 Tanch'ŏng is a term for Korean traditional painting. It is based on five basic colours - blue, white, red, black and yellow[http://www.koreanbuddhism.net/bbs/board.php?bo_table=1020&wr_id=18].

3 Avalokiteśvara

4 Punhwang Temple (or Punhwangsa; Temple of Famous Emperor) was built 634 and it has the oldest datable pagoda from the Shilla period[http://www.orientalarchitecture.com/sid/312/korea-south/gyeongju/bunhwangsa-temple][http://english.visitkorea.or.kr/enu/ATR/SI_EN_3_1_1_1.jsp?cid=1320354].

5 Vimalakīrti

6 Tansok Temple (or Tansoksa) was built in South Kyŏngsang province in Chiri mountains. It is not sure when it was established, there are two dates of 748 or 763.

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

[From] birth '''[it] pleased [him] to draw {%%he was good at drawing%%}'''. Once [he] drew an old pine tree on the wall of Hwanglong Temple.

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

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

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

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

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

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

Edited:

Solgŏ [was a] a man of Silla. [He was] of a humble background, [and] for this reason [people] did not record his clan or genealogy.

[From] birth he drew well. Once [he] drew an old pine tree on the wall of Hwanglong Temple.

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

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

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

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

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

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

生而善畫, 嘗於皇龍寺壁畫老松,

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

體幹鱗皴, 枝葉盤屈, 烏鳶燕雀, 往往望之飛入,

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

及到, 蹭蹬而落, 歲久色暗, 寺僧以丹靑補之, 烏雀不復至,

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

又慶州芬皇寺觀音菩薩晉州斷俗寺維麾像, 皆其筆蹟, 世傳爲神畫.

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

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

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

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

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

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

Solgo, from Silla kingdom, was '''born in a village so tiny that no one recorded {%%from a humble background and there was no record of %%}''' his family clan line. Since he was borne he was really good at painting. Once he painted old pine trees on the wall of Hwangyong temple. Trunks and branches were like chapped fish scales. '''{00 枝葉盤屈 is not translated.00}''' Crows, ravens, swallows and sparrows would fly into '''{^it^}'''as soon as they saw it by when they arrive they would crash and fall. Many years pass and the colors turn dark so a monk tried to fix it up with blue color, but the birds never come again. At Kyongju the Punhwang temple of Bodhisattva Guanyin and the image of Vimalakirti at Tansok temple of Jinju all have traces of his brush. '''He was {%%And [those paintings] were%%}''' known through generations as '''a holy painter {%%spritual paintings%%}'''.

==='''Student 8 : Bryan Sauvadet'''===
----
Solgŏ was a person from Silla state. '''Nobody knew his background origins {%%He came from a humble family background%%}''', and there were '''any records of his family linage {%%no record of his lineage%%}'''. From birth, he was dexterous at painting. Once, He had painted old pine trees on the walls of the Hwangnyong-sa: the monastery of the dragon emperor '''{00Since this is a name of a temple, translation would not be necessary.00}'''. The major branches and trunks cracked '''{^like scales^}''' the little branches and leaves twisted '''between each others {%%and bent%%}'''. Crows, '''{^hawks,^}''' swallows, sparrows and various birds, often times, '''they {%%saw it and, and%%}''' flew '''and crashed into they the walls {^into it, and when they reached there, they slipped and fell off%%}'''. The time '''pasted {%%passed%%}''', and the colors had darkened. So the monks fixed it with vermillion and blue pigments, and the crows and '''the other birds {%%sparrows%%}''' never returned to the walls of the monastery. Moreover, [through] the bodhisattva Avalokiteśvara on the Punhwang-sa: the monastery of imperial fragrance, in Kyŏngju; and the representation of the lay practitioner Vimalakīrti at the Tansok-sa: the monastery of the Samatā, in Chinju; '''everybody traced his brush {%%are the traces of his brush%%}'''. Generations after generations, '''people transmitted that he was a holy painter {%%they were transmitted as spiritual paintings.%%}'''

==='''Student 9 : HeeJin Lee'''===
----
Solgŏ [was] a man [of] Silla[.] [His] background [was] insignificant, and so his family lineage is not recorded[.] ]He was] born and drew well. [He] had once [done] a wall painting [of] an old pine tree at Hwangyŏng temple, [its] body [and] branches [were] scaled [and] wrinkly, [its] twigs [and] leaves [were] tangled [and] bent, crows[,] hawks[,] swallows[,] [and] sparrows, from time to time saw it [and] flew into it, [but] arriving/reaching [it,] skidded[,] slid[,] and fell[.] A year passed [and its] color darkened[,] [so] a monk [of] the temple restored it by using pigments, [but] the crows [and] sparrows [did] not again arrive[.] [Solgŏ] also painted the Guanyin boddhisattva at the Punhwang temple [at] Kyŏngju [and] the image of Yuma at the Tansok temple [at] Chinju[.] All the traces [of] his brush, people of [that] generation take to [be] legendary paintings.

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

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

==='''Student 12 : (Write your name)'''===
----
Solgŏ is a person from Silla. Because his background is not clearly known, his lineage cannot be described (here). From his birth, (by nature) he was good at drawing. In his early career, he drew a painting of an old pine tree on the wall of the Hwangryong Buddhist temple. The trunk and stems looked like wrinkled; the branches and leaves looked like turned and twisted; crows, hawks, swallows, and sparrows often flew in, then hit the wall, and staggered and fell down. After a long time, as the colour faded, a Buddhist monk painted it over with colours of red and blue (''tanch’ŏng'' is more like traditional multicoloured paintwork on wooden buildings). Swallows and sparrows did not come again. Also, Avalokitesvara in the Punhwang Buddhist Temple in Kyŏngju and the image of Vimalakīrti in the Tan’sok Buddhist Temple in Chinju are all his works. After generations, they are regarded as masterpieces in painting.

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

Solgo was a person of Silla. His background was humble, so there was no record about his family lineage. During his life, he was good at drawing. Once in the wall of Hwangryong temple, he drew an old pine tree. The trunk and the branches were scaled and wrinkled. The shoots and the leaves were twisted and bend. Crows, hawks, swallows and sparrows often looked it up and flied into it. Suddenly arriving, staggering and falling down. The time passed, the color became darken. The monk of the temple fixed with tanchong <ref> Tanchong(丹靑): traditional technique decorating the traditional korean building with five pigments(blue, red, yellow, white, black) </ref>, the crows and the sparrows did not come again. Also the image of avalokitesvara on Punhwang temple in Gyeongju and the image of Yuma(維摩) on Tansok temple in Jinju were all his works. The paintings were transmitted and became legendary one.

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

(2017Translation) 崔瑩

2017-07-20T07:23:38Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
When Ch’oe Yŏng of Chŏlsŏng, was young, his father always admonished him, saying, "Regard gold as dirt or rocks." Yŏng always had the four characters[見金如土] written on the sashes and kept them in mind<ref>[http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] "服膺(lit. wear it on the chest)" is a lexicalized expression which means "to cherish something with admiration or respect."</ref> and did not forget [them] all his life. Although he assumed the reins of government and his authority was wielded in and out [of court], he did not exploit a bit from other people's houses'''. He was just content with food to eat {%% but barely enough to eat%%}'''. In those days ministers invited and received each other as guests to spend '''a day {00 better be "days"00}''' playing ''paduk''. <ref> [http://db.history.go.kr/item/level.do?setId=4&itemId=sg&synonym=off&chinessChar=on&position=0&levelId=sg_009_0020_0110] The record of ''paduk'' or ''go'' is found in the Samguk sagi: 又以國人善碁, Also the people of Silla was good at playing paduk. </ref> They competitively set sumptuous meals with which they pursued luxury and extravagance. '''Mr. {00 Maybe "Master"?00}''' Ch'oe alone invited guests and did not set the [lunch] table [even] afternoon. At sunset, he mixed millet and rice and cooked meals with various greens he prepared. All the guests who had empty '''intestines {%%stomach%%}'''<ref> "枵腸(empty intestines)" refers to the state of hunger.</ref> ate up the vegetables and rice and said that [Ch'oe of] Chŏlsŏng's meal was astonishingly delicious. Mr. Ch'oe smiled and said, "This also is a strategy of maneuvering soldiers."

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

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

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

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

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

3 Korean 'go'

4 Korean chess

5 'very sweet' here means 'very delicious'

==='''Student 4 : (Write your name)'''===
----
When Ch'oe Yŏng of Chŏlsŏng1 was young, his father constantly exhorted him, saying, "View gold [the same] as '''earth {%%dirt%%}'''." [Ch'oe] Yŏng always '''used these four characters to write {00 or had these four letters written00}''' on [his] sash. All his life he wore the cloths and did not lose them.

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

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

'''Ch'oe Yŏng only invited guests {00 This is more likely "Only Ch'oe Yŏng would invite guests and..." The rest could use "would" tense, as well. 00}'''. Noon passed by [but] he did not set out food. At dusk he mixed millet and rice to cook a meal and laid out random vegetables.

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

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

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

Edited:

When Ch'oe Yŏng of Chŏlsŏng was young, his father constantly exhorted him, saying, "View gold [the same] as dirt." [Ch'oe] Yŏng always had these four letters written on [his] sash. All his life he wore the cloths and did not lose them.

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

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

Only Ch'oe Yŏng would invite guests and not set out food [even] past noon. At dusk he would mix millet and rice to cook a meal and lay out random vegetables.

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

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

==='''Student 5 : (Jae Yong Chang)'''===
----
When, '''Ch’olsong Ch’oe Yŏng {%% Ch'oe Yŏng of Ch'ŏlsŏng%%}''' was young, his father always warned him and said, “Look at gold like '''dust {%%dirt%%]'''.” He was always with the four characters '''{^written^}'''on his belt. He kept it in mind and did not forget during his whole life. Although he took an administrative position on the state, his authority spread inside and outside. But he did not '''take off a hair {%%take even a hair%%}'''from other people’s house. Just enough to eat. At that time, high ranking officials invited each other and spent all days, playing Go. They competitively served delicious meals with which they worked '''luxuriously {%%on luxury and extravagance%%}'''. '''Master Ch’oe just invited {00 This is more likely "Only Ch'oe Yŏng would invite guests and..." The rest could use "would" tense, as well. 00}'''guests. After passing afternoon, he did not serve any food. At sunset, he mixed rice and millet and cooked for a meal. With it, various vegetables were also served. All hungry guests finished all these vegetables and rice and they said, “Master Ch’oe’s meal was extremely delicious!” Master smiled and said, “It was also a military strategy.”

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

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

瑩。常以四字書諸紳。終身服膺而勿失。

Yeong would write down those four letters on his '''girdle {%%sash%%}'''. All his life, he remembered them at his heart and did not forget.

雖秉國政。威行中外。而一毫不取於人家。纔足食而已。

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

當時宰樞相邀迓。以棋局消日。爭設珍饌。以務豪侈。

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

公獨邀客。過午不設饌。日暮糅黍稻炊飯。兼陳雜菜。

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

諸客枵腸盡啖菜飯曰。鐵城之飯甚甘也。公笑曰。此亦用兵之謀也。

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

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

----

==='''Student 7 : (Alexandre Le Marchand)'''===
----
'''During {%%When%%}'''Ch’oe Yong of Cheol Seong '''young age {%%was young%%}''', his father used to warn him by saying: “look at gold the way you look '''dust {%%dirt%%}'''”. He constantly wears this phrase written in four characters on his belt so he can wear it '''all on his from the stomach to the chest {%%on his body all the time%%'''} and don’t forget it. Even when he '''ruled {%%held the power over%%}''' the country, and his authority spread inside and outside, he did not even take a hair from other people house. '''He was talented to eat only what he need {%%Just enough to eat and that no more%%}'''. At this time high ranking official used to invite and receive each other '''{^as guests^}'''for playing paduk '''{^to pass the time^}'''. '''When they meet they prepare luxurious and extravagant food {%%And they competitively served delicate food by which they were striving for luxury and extravagance%%}'''. But Master Ch’oe was the only one who invites guest and doesn’t serve food '''during {%%past%%}''' the afternoon. He mixed millet and rice to cook rice and serve '''vegetable rice {%%random vegetables%%}'''. The guests' '''stomach was {%%stomachs were%%}'''empty, so they eat all the vegetable and rice. They said: “The meal '''at {%%of Master%%}''' Cheol Seong is delicious, so Ch’oe Yeong laughed and said: “this is also a strategy we use with soldiers”.

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

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

其父常戒之曰。

His father often warned him and said:

見金如土[石]。

“Look gold like '''earth {%%dirt%%}'''”

瑩。

Ch’oe Yŏng,

常以四字書諸紳。

Always, '''read {%%wrote%%}''' their four characters on his sash.

終身服膺而勿失。

'''On {%%All%%}''' his life, he wore that on his chest and he didn’t lose it.

雖秉國政。

Even though he held '''a position {%%the power%%}''' on the administration of the country.

威行中外。

'''He went majestically {%%and his authority swayed%%}''' inside and outside the central government.

而一毫不取於人家。

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

纔足食而已。

'''Just only in off, he ate {%%Just enough to eat and no more%%}'''.

當時宰樞相邀迓。

At that time, the high ranking persons '''received {%%invited and greeted%%}''' each other.

以棋局消日。

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

爭設珍饌。

They served gourmet food.

以務豪侈。

By '''did {%%doing%%}'''this, they worked on this luxurious life.

公獨邀客。

Master Choe '''welcomed {%%invited%%}'''guests.

過午不設饌。

'''On {%%Passing%%}''' afternoon, he didn’t serve them food.

日暮糅黍稻炊飯。

'''{^At sunset^}'''He mixed rice and millet to cook meal,

兼陳雜菜。

And served them '''vegetables {%%with random vegetables%%}'''.

諸客枵腸盡啖菜飯曰。

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

鐵城之飯甚甘也。

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

公笑曰。

Ch’oe smiled and said:

此亦用兵之謀也。

‘It is also a strategy '''use by soldiers {%%of using soldiers%%}'''.’

《慵齋叢話.卷三》

==='''Student 9 : HeeJin Lee'''===
----
[This is about] Ch'oe Yŏng of Ch'ŏlsŏng when [he was] young. His father often warned him [and] said: "Look [at] gold like dirt/stone." [As for] Yŏng [,] [he] often used [these] four characters to write them on [his] sash. Until his death [he] wore [it] on [his] chest and never lost [it]. Although [he] held [positions in] state administration [and] behaved dignified in [the] central [government and] beyond [,] [he] did not take even one hair from others' households. [His] talents [he used] only to feed [himself/his family] and that was all. At that time high-ranking officials invited and met each other. By means of kiguk(*) they spent the day [and] competed to serve rare foods. By means of [this they] strove [for] luxurious extravagance. [Ch'oe was] the only one to invite [his] guests [and] past noon not to serve food. [At] the end of the day [he] mixed a small amount of barely to cook the rice [and[ together [served it with] miscellaneous vegetables. All the guests [were] extremely hungry [(lit. [their] stomachs were completely empty) and they] chewed [on] the vegetables [and] rice [and] said, "Ch'il-sŏng's food is extremely delicious." [Ch'oe] smiled [and] said, "This [I] also use as a battle plan."

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

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

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

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

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

(2017Translation) 諧謔

2017-07-20T07:15:46Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

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

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

}}

=='''Translation'''==

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

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

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

2.

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

3.

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

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

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

2: "In his mind".

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Edited Sections:

Reckoning [his] inner thoughts2, [he] said: "This jar, [I'll] sell it. [Then I] can manage to get two jars. From two jars [that] transforms and becomes four. This profit [will be] endless."

Seeing it in this [way], ordinarily, whether [one is] rich or poor, gaining and losing is all apportioned.

Once there was a constable who feared his wife [and] took [himself] to be [the most] virtuous man of the world, [thinking,] "There is none like me." [He] wished to test [this with] everyone. [He] then planted a blue1 and a white flag in [his] courtyard, and giving an order, said: "Those who are not virtuous men, go toward the white flag. Those who are virtuous men, go toward the blue flag."

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

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

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

----

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

1. 昔劉伯龍歷位九卿。貧窶尤甚。將營什一之方。有鬼在傍大笑。

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

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

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

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

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

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

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

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

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

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

A scholar who has a wife and a concubine '''[^had them^}''' pluck his white '''hair {%%beard%%}'''. So his concubine plucked white '''hair {%%ones%%}'''very carefully, but his wife hated that he wanted [to have black hair in order] to please his concubine so she pulled off the black '''hairs {%%ones%%}'''. '''A few time before the morning {%%Overnight%%}''' white hairs as black hairs has totally disappeared and he was '''bolt {%%bald%%}''' so he looked like an old woman. During a year he didn’t dare go out of his house.

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

1-

昔劉伯龍歷位九卿。

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

貧窶尤甚。

He was very poor and devastated.

將營什一之方。

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

有鬼在傍大笑。

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

又貧人辨得隻瓮。

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

夜宿瓮中。

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

心計曰此瓮賣之。

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

可辦二瓮。

I would be able to get two jars.

自二瓮化而爲四。

Then, from two jars they became four.

其利無窮。

That profit will be endless.

遂喜而舞。

Finally, joyfully he danced,

不覺瓮破云。

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

以此觀之。

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

凡人貧富得失。

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

皆有定分。

each has his own lot.

不可以妄求者也。

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

2 -

昔有一將官畏妻者。

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

以爲天下之貞男。

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

莫我若也。

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

欲試諸人。

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

乃植靑白兩旗於庭。

He planted two flags blue and white in the courtyard.

令曰。

He ordered

貞男者赴靑旗。

virtuous men to go to the blue flag.

非貞男者赴白旗。

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

於是軍中或左或右。

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

有一卒獨中立不動。

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

怪而問之。

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

對曰。

And he replied:

卒妻甞戒卒曰。

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

男子眾會。

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

則必談及女色。

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

愼無往云。

Be careful not to go there’

故不敢違耳。

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

將官乃下庭。

The commandant goes down the court yard.

挽而上座曰。

He pulls him up to the higher seat and said:

今日之事。

For today’s event,

爾爲將矣。

You have become the general.

3-

有士人畜一妻一妾而摘白鬚者。

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

妾拔白唯謹。

The concubine plucked the white beard very carefully.

而妻惡其欲媚於妾也。

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

去其黑者。

She removed the black beard.

一朝白黑俱盡。

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

儼一老婆。

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

經歲不敢出焉。

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

《芝峯類說.卷十六》

===Student 9 : HeeJin Lee===
----
Once [,] there was a man named] Liu Bolong [who was] appointed to various ministerial posts. [He was] extremely poor. [He was about to] plan [for] a business. [There] was a ghost next to him [that] laughed loudly. Also [there was another] poor person [who] managed to obtain a single jar. [At] night [he] slept in the jar. [In his] mind [he] calculated/planned [and] said: "This jar [I will] sell it. [Then I will] be able to manage two jars. The two jars themselves [will] transform and become four. This profit [will] not exhaust [itself." Therefore [he was] happy [and] danced. [He did] not realize [that] the jar broke. By means of this [we] see it. People generally [are] rich [and] poor[,] [they] gain [and] lose. [They] all have [their] proper place. It is not possible for th[em] to pursue in vain.

Once [,] there was one general who was afraid of [his] wife. [He] thought [that he was the most] virtuous man under Heaven. [There is] no one like me. [I] want to test all men [under my command]. And then [he] planted a blue [and] a white flag in the courtyard. [He] ordered [and] said: "Those who are virtuous men [,] go to the blue flag. Those who are not virtuous men [,] go to the white flag. At that, among the army/soldiers some [went] left [,] some [went] right. [There] was one soldier [who] alone stood in the middle [and did] not move. [The general thought it] strange and asked him. [He] replied [and] said: "My wife in the past warned me [and] said [,] [if] men gather [in] crowds then [it] must [be] to talk [on/about] lust. Be careful [and do] not go [there]. And so [I] dare not differ [from her[ and that is all." The general then descended [to] the courtyard. [He] dragged [the soldier] and [placed him on his] seat [and] said: "[As for] today's affair, you are the general."

[There] was a gentleman who kept one wife [and] one concubine and [had them] pluck [his] white hair. The concubine pulled out the white hair only. But the wife hated his desire to look good for the concubine. [So she] removed his black [hair]. Very soon the white [and] the black [were] together exhausted. [He was like] a bald woman. Over a year [he did] not dare to leave from there [(ref. to his house)].

===Student 10 : Jelena Gledić===
----
Once upon a time Liu Bolong<ref>A likely fictional person who is noted in Chinese folklore and literature as someone who is an example of why one’s fortune cannot be changed.</ref> held many posts, [but] was extremely poor and deprived. He was going to lead a one-tenth-return venture, and a ghost next to him roared with laughter. [There was] another poor man who obtained a jar, and he would sleep in it at night. Plotting, he said: “I sell this jar, and I can obtain two jars. I sell the two jars and turn them into four. The profit is endless!” He was then so happy he danced, not heeding, and the jar broke. From this perspective, ordinary people’s poverty and wealth, gain and loss, is mostly decidedly divided. It cannot be presumptuously pursued. 

Once upon a time, there was a military commander who feared his wife. He though: “[Among] the virtuous men in the world, none is like me.” So, he wanted to test this on others. He then planted a blue and a yellow flag in the courtyard. And gave out an order: “Virtuous men, go to the blue flag. Unvirtuous men, go to the white flag.” The soldiers went left or right. There was one soldier standing in the middle, not moving. [The commander thought this was] strange and asked him [why he is not moving]. He responded: “My wife once cautioned me saying ‘When men gather in a crowd, they must [eventually] talk about feminine charms, be careful not to go.’ So I dare not go against that.” The military commander immediately went down to the courtyard and pulled [the soldier] up into his seat saying “In today’s matter, you are the commander.” 

The was a scholar who kept a wife and a concubine, and [he would have them] pluck out white hairs from his beard. The concubine pulled out only the white [ones] with care, and the wife – hating that he wanted to be attractive to the concubine – removed the black ones. Very soon, the white and the black [hairs] were all gone, and he looked like an old lady. For a year he did not dare leave the house. 

“''Chibong Yusol'', scroll 16”

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

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

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

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

(2017Translation) 庖丁解牛

2017-07-20T06:59:23Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

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

}}

=='''Translation'''==

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

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

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

文惠君曰：

Prince Wenhui said :

「嘻，善哉！技蓋至此乎？」

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

庖丁釋刀對曰：

Cook Ding laid down his knife and reply:

「臣之所好者，道也，進乎技矣。

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

始臣之解牛之時，所見無非全牛者；

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

三年之後，未嘗見全牛也。

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

方今之時，臣以神遇而不以目視，官知止而神欲行。

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

----

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

----
"Relying on the heavenly principles, [I] scrape the great crevice, [which] leads [to] the great cavity, resulting [in] its origin. [My] skills govern the enjoyment [of] tendons lacking in taste, and even more so the great bone!"

A decent cook changes [his] knife [in a] year, [then he] cuts. An ordinary cook changes [his] knife month[ly], [then he] breaks.

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

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

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

----

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

----

(2017Translation) 婁伯捕虎

2017-07-20T06:53:10Z

Heej lee: /* Student 9 : (Write your name) */

{{Primary Source Document3
|Image = 삼강행실도누백포호.JPG
|English = [(Ch’oe) Nubaek captures the tiger
|Chinese = 婁伯捕虎(Nubaek p’oho)
|Korean = 누백포호
|Genre =
|Type =
|Author = 偰循 (''Samgang haengsil-to'' 三綱行實圖)
|Year = 1434
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

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

{{둥근 모서리2
| =
翰林學士崔婁伯。水原戶長尙翥之子。年十五時。父因獵爲虎所害。婁伯欲補虎。母止之。婁伯曰。父讐可不報乎。卽荷斧跡虎。虎旣食飽臥。婁伯直前叱虎曰。汝食吾父。吾當食汝。虎乃掉尾俛伏。遽斫而刳其腹。取父骸肉。安於器。納虎肉於瓮。埋川中。葬父弘法山西廬墓。一日假寐。其父來詠詩云。披榛到孝子廬。情多感淚無窮。負土日加上。知音明月淸風。生則養死則守。誰謂孝無始終。詠訖遂不見。服闋。取虎肉盡食之。

:【詩】崔父山中獵兎狐。却將肌肉餧於菟。
:　　當時不有兒郎孝。誰得揮斤斫虎顱。
:　　捕虎償冤最可憐。山西廬墓又三年。
:　　小詞來誦眞非夢。端爲哀誠徹九泉。

}}

=='''Translation'''==

==='''Student 9 : HeeJin Lee'''===
翰林學士崔婁伯。水原戶長尙翥之子。年十五時。父因獵爲虎所害。
----
[As for] Ch'oe Nu-baek, a scholar of the Hanlim academy [,] [he] was the son of Sang-chŏ [,] the township head [of] Suwŏn. When [he] was fifteen yearsold [,] [his] father was harmed by a tiger because [he went] hunting.

==='''Student 10 : Jelena Gledić'''===
婁伯欲補虎。母止之。婁伯曰。父讐可不報乎。卽荷斧跡虎。虎旣食飽臥。
----
Nubaek wanted to capture the tiger. [His] mother [tried to] stop him. Nubaek said: “[He is] my father’s adversary, how can I not counteract?” Thereafter he put an ax on his shoulder and tracked [down] the tiger. The tiger had already eaten and was lying down with a full stomach.

==='''Student 11 : (Write your name)'''===
婁伯直前叱虎曰。汝食吾父。吾當食汝。虎乃掉尾俛伏。遽斫而刳其腹。
----

==='''Student 12 : (Write your name)'''===
取父骸肉。安於器。納虎肉於瓮。埋川中。葬父弘法山西廬墓。
----

==='''Student 13 : Ra Yeonjae '''===
一日假寐。其父來詠詩云。披榛到孝子廬。情多感淚無窮。負土日加塚上。

One day, in the half of his sleeping, his father came and intoned the poem: "To divide and pushing through the thicket, reached filial son. Emotions is felt greatly and tears undone. Carrying the dirt and put it on top of the tomb.

----

==='''Student 1 : Sanghoon Na'''===
知音明月淸風。生則養死則守。誰謂孝無始終。詠訖遂不見。服闋。取虎肉盡食之。

Those who truly know me are a bright moon and a clean wind.
When [I was] alive, he nourished me; when dead he guards me.
Who said that filial piety does not have beginning and end?

Finishing intoning [the poem], subsequently he was not seen.
After the mourning period, he took the tiger meat and ate it all.

----

==='''Student 2 : Younès M'Ghari'''===
崔父山中獵兎'''狐'''。却將肌肉餧於'''菟'''。

當時不有兒郎孝。誰得揮斤斫虎'''顱'''。
----
Father Ch’oe, in the mountain, rabbits, foxes, was he hunt'''ing'''; but yet now, a tiger, his muscles, his flesh, were found feed'''ing'''

If by then, the filial piety of the son, there was not; who would have, with a brandished axe, the tiger's head, been hack'''ing'''?

==='''Student 3 : Petra Sváková'''===
捕虎償冤最可憐。山西廬墓又三年。小詞來誦眞非夢。端爲哀誠徹九泉。

Catching the tiger and repaying it revenge may be the most pitiful [thing]. In the west of the mountain, he was also mourning [for] three years. The short verses are coming and being recited [like it] really was not a dream. In deed, it is [that] the sorrow is sincere and it penetrates the Nine Springs1.

1 Nine Springs mean the 'underworld'.
----

(2017Translation) 成忠獄死

2017-07-20T06:51:08Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

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

}}

=='''Translation'''==

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

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

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

----

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

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

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

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

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

==='''Student 9 : HeeJin Lee'''===
王知不免歎曰. 悔不用成忠之言. 定方圍其城.宮女走大王浦巖上. 墮死. 後人名其巖爲落花.
----
The king knew [that he could] not avoid [it and] sighed [and] said: "[I] regret not using Sŏng-ch'ung's words." Dingfang encircled his fort. [The] court ladies ran on [to] the cliff [at] Taewangp'ŏ. [They] fell [and] died. Later people called this cliff as fallen flowers.

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

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

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

동몽선습 35 - 38

2017-07-20T01:50:49Z

Heej lee: /* Student 9 : (Write your name) */

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

{{원문텍스트
| =

35. 孔子以天縱之聖으로 轍環天下하사 道不得行于世하여 刪詩書하시며 定禮樂하시며 贊周易하시며 修春秋하사 繼往聖, 開來學하시고 而傳其道者는 顔子曾子라 事在論語하니라 曾子之門人이 述大學하니라

36. 列國則曰魯와 曰衛와 曰晉과 曰鄭과 曰趙와 曰蔡와 曰燕과 曰吳와 曰齊와 曰宋과 曰陳과 曰楚와 曰秦이니 干戈日尋하여 戰爭不息하여 遂爲戰國하니 秦楚燕齊韓魏趙是爲七雄이라

37. 孔子之孫子思生斯時하사 作中庸하시고 其門人之弟孟軻陳王道於齊梁하사 道又不行하여 作孟子七篇하시되 而異端縱橫功利之說이 盛行이라 吾道不傳하니라

38. 及秦始皇하여 呑二周滅六國하며 廢封建爲郡縣하며 焚詩書, 坑儒生하니 二世而亡하니라

}}

=='''Translation'''==

==='''Student 9 : HeeJin Lee'''===
----
35. Confucius [,] a sage released [from/by] Heaven [,] went around under Heaven by means of a carriage [because] the way [was] not obtained [and] implemented in [that] age [,] cut down [the Book of] Poetry [and] [the Book of] Documents [and] decided [the Book of] Rites [and] [the Book of] Music [and] compiled the Change of Zhou [and] edited [the Annals of] Spring and Autumn [period and so] connected to the sages of yore, opened to the upcoming learners and the ones who transmitted his way are Anzi and Zengzi[.] These events are [in] the Analects [and] the disciples of Zengzi professed the Great Learning.

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

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

==='''Student 12 : (Write your name)'''===
----
Reaching to the reign of the First Emperor of Qin, he gobbled up the two Zhou dynasties (Western Zhou and Eastern Zhou) and annihilated six countries. He abolished the feudal system and established the county-prefecture system. He burned books on the Chinese classics and buried Confucian scholars alive, and after the two generations, the Qin collapsed.

(2017Translation) 知魚樂

2017-07-20T00:18:29Z

Heej lee: /* Student 9 : HeeJin Lee */

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

}}

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

莊子與惠子遊於濠梁之上。

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

莊子曰：「儵魚出遊從容，是魚樂也。」

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

惠子曰：「子非魚，安知魚之樂？」

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

莊子曰：「子非我，安知我不知魚之樂？」

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

惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」

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

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

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

==='''Student 9 : HeeJin Lee'''===
----
Zhuangzi and Huizi roamed on top of a bridge [on] Hao River. Zhuangzi said: "Small fish leave[,] roam [and] follow leisurely, this is the joy [of] fish." Huizi said: "You [are] not fish, [so] how [can you] know the joy of fish?" Zhuangzi said: "You [are] not me, how [can you] know [that] I [do] not know the joy of fish?" Huizi said: "I [am] not you, [and] apparently [do] not know you, you apparently [are] not fish, [so] your not knowing [of] the joy of fish [is] complete." Zhuangzi said: " I beg [you] to go [back around [to] its beginning. You said 'how [can] you know the fish['s] joy, [you] already knew [that] I knew [of] it and asked me, I knew it on [the] Hao River."

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

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

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

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

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

(2017Translation) 知魚樂

2017-07-19T14:10:14Z

Heej lee: /* Student 9 : (Write your name) */

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

}}

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

莊子與惠子遊於濠梁之上。

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

莊子曰：「儵魚出遊從容，是魚樂也。」

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

惠子曰：「子非魚，安知魚之樂？」

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

莊子曰：「子非我，安知我不知魚之樂？」

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

惠子曰：「我非子，固不知子矣；子固非魚也，子之不知魚之樂全矣。」

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

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

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

==='''Student 9 : HeeJin Lee'''===
----
5. Zhuangzi and Huizi roamed on top of a bridge [on] Hao River. Zhuangzi said: "Small fish leave[,] roam [and] follow leisurely, this is the joy [of] fish." Huizi said: "You [are] not fish, [so] how [can you] know the joy of fish?" Zhuangzi said: "You [are] not me, how [can you] know [that] I [do] not know the joy of fish?" Huizi said: "I [am] not you, [and] apparently [do] not know you, you apparently [are] not fish, [so] your not knowing [of] the joy of fish [is] complete." Zhuangzi said: " I beg [you] to go [back around [to] its beginning. You said 'how [can] you know the fish['s] joy, [you] already knew [that] I knew [of] it and asked me, I knew it on [the] Hao River."

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

==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
----

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

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

문장 46 - 50

2017-07-19T14:05:00Z

Heej lee: /* Student 9 : (Write your name) */

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

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

47. 鳳 : 生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

}}

=='''Translation'''==

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

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

47. 鳳 : 生於丹山之穴非梧桐1) 不棲非琅玕2)不啄是爲羽蟲之長

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

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

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

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于塒司晨而鳴其聲喈喈

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

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

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

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

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

47. 鳳 : 生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

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

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

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

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

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

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

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

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

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

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

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

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

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

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

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

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

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

47. 鳳 : 生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

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

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

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

49. 雞 : 朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

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

50. 雁 : 雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

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

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

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

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

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

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

46. 虎 : 虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

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

47. 鳳 : 生於丹山之穴非梧桐1) 不棲非琅玕2)不啄是爲羽蟲之長

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

48. 鶴 : 胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

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

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

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

1)Kr. Odong; Ch. Wútóng which means paulownia.
2)A beautiful stone similar to jade <<書, 禹貢>>; a mythical tree that is believed to bear jade-like fruits <<山海經, 海內西經>>.
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==='''Student 7 : (Write your name)'''===
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==='''Student 9 : HeeJin Lee '''===
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46. As for the tiger / [It is] the leader of all beasts / [It is] called the mountain ruler / [It has] hooked claws [and] enormous teeth / [It] bites people [and] snatches things / As for those who see it / No one is not afraid [of it]

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

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

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

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

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

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

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문장 41 - 45

2017-07-19T13:50:50Z

Heej lee: /* Student 9 : (Write your name) */

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

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

42. 禽獸 : 飛者謂之禽走者謂之獸羽族毛族其類各有三百

43. 牛 : 角者牛也農人牧之以耕田無牛何以爲農

44. 馬 : 馬之性善走致遠莫如馬故伯樂相之以取其良

45. 狗 : 狗之爲物畜于人家守門備盜見人則狺狺

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
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41. 牡丹 : 東風吹牧丹盛開花之富貴者無雙第一國香故曰花中王

Peonies: The east wind blows, and peonies are in bloom. The richness and nobleness of the flowers is peerless. Because of the best fragrance in a country, they say, "[it is] the king of flowers."

42. 禽獸 : 飛者謂之禽走者謂之獸羽族毛族其類各有三百

Birds and Beasts: Flying ones are called birds. Running ones are called beasts. As for the species of the feathered family and the furry family, each has three hundred.

43. 牛 : 角者牛也農人牧之以耕田無牛何以爲農

Cows: The horned ones are cows. Farmers tend them, with which they plough fields. Without cows, how can [one] farm?

44. 馬 : 馬之性善走致遠莫如馬故伯樂相之以取其良

Horses: Horses are naturally good at running. As for the distance to reach, none are equal to horses. Therefore, Bo Le appraised them to select the good [one].

45. 狗 : 狗之爲物畜于人家守門備盜見人則狺狺

Dogs: The way dogs become what they are is being raised in people's houses'''. They keep {%%, and keeping%%}''' the gates and '''guard {%%guarding%%}'''against thieves. If they see other people, then they growl.

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

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

42. 禽獸 : 飛者謂之禽走者謂之獸羽族毛族其類各有三百

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

43. 牛 : 角者牛也農人牧之以耕田無牛何以爲農

Those with horns are oxen, farming people breed them to plough fields. Without oxen, how '''to {%%do we%%}''' farm?

44. 馬 : 馬之性善走致遠莫如馬故伯樂相之以取其良

The nature of horses is being good at running. There is nothing like horses '''that reaches {%%when it come to reaching%%}''' far [beyond]. Thus, Bole1 appraised them with which to choose the good ones.

45. 狗 : 狗之爲物畜于人家守門備盜見人則狺狺

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

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

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

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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41. 牡丹 : 東風吹牧丹盛開花之富貴者無雙第一國香故曰花中王

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

42. 禽獸 : 飛者謂之禽走者謂之獸羽族毛族其類各有三百

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

43. 牛 : 角者牛也農人牧之以耕田無牛何以爲農

Cows – The ones that have horns are cows. Farmers till fields by raising them. Without cows, with what can [one] use to farm?

44. 馬 : 馬之性善走致遠莫如馬故伯樂相之以取其良

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

45. 狗 : 狗之爲物畜于人家守門備盜見人則狺狺

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

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

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

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

42. 禽獸: 飛者謂之禽, 走者謂之獸, 羽族毛族, 其類各有三百

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

43. 牛: 角者牛也, 農人牧之以耕田, 無牛何以爲農

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

44. 馬: 馬之性善走, 致遠莫如馬, 故伯樂相之, 以取其良

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

45. 狗: 狗之爲物, 畜于人家, 守門備盜, 見人則狺狺

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

==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''Student 9 : HeeJin Lee'''===
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41. The east wind blows / The peony [is] fully grown / As for the wealth [and] riches [among] opened flowers / [It is] peerless [and has] the best scent / Therefore [it is called king amongt flowers

42. As for that which flies [we] call it bird / As for that which runs [we] call it beast / The feathered kind [and] the furred kind / Their kinds each have three hundred

43. As for the horned one it is called an oxen / Farmers raise it [and] by means of [it] plow fields / [With] now oxen how [is it possible] to do farming

44. The horse's nature [is to be] good [at] running / [To] reach far [distances] there is nothing like the horse / As a result Bo Le observed it / In order to obtain [a] good [one]

45. [What] dogs are [as] things / [They are] raised in people['s] homes / [They] guard gates [and] prepare against thieves / [If they] see people then [they] bark

==='''Student 10 : Jelena Gledić'''===
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41. Peony: 

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

42. Birds and beasts: 

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

43. Ox: 

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

44. Horse: 

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

45. Dog: 

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

==='''Student 11 : (Write your name)'''===
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문장 36 - 40

2017-07-18T15:28:07Z

Heej lee: /* Student 9 : (Write your name) */

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

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

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

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

}}

=='''Translation'''==

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

36. 杏花: 三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

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

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

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

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

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

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

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

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

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

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

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

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

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

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

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

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

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

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

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

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

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

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

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

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

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

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

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

Corrected text:

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

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

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

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

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

Corrected text:

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

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

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

1 regions south of the Yangtse river

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

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

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

5 also called 'Chinese rose'

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

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

37. 梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

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

38. 柳: 渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*** not yet translated ***

39. 蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

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

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

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

Edited Sections:

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

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

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

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

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

37. 梅花: 臘雪初消, 寒葩始綻, 閒庭黃昏, 暗香浮動

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

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

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

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

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

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

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

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

杏花: 三月江南1) 處處花發水村山郭風掣酒旗遊人行客多尋杏花村

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

梅花: 臘雪初消寒葩始綻閒庭黃昏暗香浮動

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

柳: 渭城2)朝雨章臺3)春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

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

蘭草: 生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭4) 如入芝蘭之室5)

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

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

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

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

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

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

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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : (Write your name)'''===
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==='''Student 9 : HeeJin Lee'''===
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36. In the third month in Jiangnan / Everywhere flowers blossom / Villages [near the] water [and] towns around the mountain / The wind drags the flag [marking] eateries / Travelers [and] tourists / Frequently search for the village [of] apricot flowers

37. The snow [from] the last month [of the year[ begins to disappear / [In] the cold the buds begin to explode / A leisurely garden [at] dusk / The subdued fragrance arises [and] moves

38. The morning rain [in] Weicheng / The spring wind [at] Zhangtai / All the branches are drawn down like threads / All the leaves [are like] flecks [of] gold / Wives of soldiers who are at war [,] [their] grief [is] knotted / Travelers [develop] promiscuous feelings

39. [It] lives in the deep valley / [Its] faint scent spreads far / Rulers love it / Therefore [it is] said [that] people's sharing [of] minds / Its smell [is] like orchids / Like entering [into] a room of orchids and angelica root*
* Orchids and angelica root have faint scents, but going into a room filled with such flowers one slowly comes to the realization of their scents without being disturbed, which is much like being in the presence of others with the same mind.

40. Usually the blooming [of] all flowers / [In] one year [they] do not bloom twice / Only this flower alone / [In] the last month of spring / The last month of summer / The last month of fall / [And] the last month of winter / Always [(meaning every time)] blooms / therefore [we] call it / Four seasons flower

==='''Student 10 : Jelena Gledić'''===
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36. Apricot flower: 

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

37. Plum flower: 

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

38. Willow: 

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

39. Orchid: 

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

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

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

==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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문장 31 - 35

2017-07-18T15:01:48Z

Heej lee: /* Student 9 : (Write your name) */

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

{{원문텍스트
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31. 木: 植根于土枝幹漸長春則葉生秋則葉落

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

}}

=='''Translation'''==

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

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

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

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

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

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

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

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

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

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

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

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

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

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

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

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

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

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

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

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

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

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

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

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

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

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

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

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

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

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

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

1 This phrase indicates the season of spring.

2 understand 'all flowers'

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

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

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

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

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

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

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

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

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

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

Edited Sections:

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

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

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

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

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

32. 花: 東風吹, 百花乃發, 或白或紅, 又有黃紫蜂蝶時, 來尋其香

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

33. 竹: 靑靑高節, 貫四時而不變, 君子愛之, 種于庭

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

34. 松: 亭亭獨立, 蒼翠之色, 經歲寒不變, 君子愛之, 種于庭

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

35. 桃: 仲春之月, 始生華, 夭夭灼灼, 但得片時韶光

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

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

木: 植根于土枝幹漸長春則葉生秋則葉落

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

花: 東風吹, 百花乃發. 或白或紅又有黃紫蜂蝶時來尋其香

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

竹: 靑靑高節貫四時而不變君子愛之種于庭

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

松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

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

桃: 仲春之月始生華夭夭灼灼但得片時韶光

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

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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : Bryan Sauvadet'''===
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31. 木: 植根于土枝幹漸長春則葉生秋則葉落

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

32. 花: 東風吹白花乃發或白或紅又有黃紫蜂蝶時來尋其香

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

33. 竹: 靑靑高節貫四時而不變君子愛之種于庭

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

34. 松: 亭亭獨立蒼翠之色經歲寒不變君子愛之種于庭

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

35. 桃: 仲春之月始生華夭夭灼灼但得片時韶光

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

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

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

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

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

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

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

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

32. Flowers: 

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

33. Bamboo: 

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

34. Pine: 

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

35. Peach: 

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

==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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문장 26 - 30

2017-07-18T14:43:26Z

Heej lee: /* Student 9 : (Write your name) */

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

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

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

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

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
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==='''Student 2 : Younès M'Ghari'''===
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26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

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

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

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

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

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

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

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

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

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

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

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

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

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

Corrected text:

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

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

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

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

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

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

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

1 These directions are from the view of the emperor.

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

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

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

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

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

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

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

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

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

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

Edited Sections:

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

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

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

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

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

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

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

29. 四方: 天地之間, 有四方, 前爲南, 後爲北, 左爲東, 右爲西

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

30. 草: 雜生山野, 爲地之毛, 春夏生長, 秋冬則黃枯

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

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

26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

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

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

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

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

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

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

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

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

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

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

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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : Bryan Sauvadet'''===
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26. 衣食: 人情終歲不制則寒一日不再食則飢故聖人乃制衣食以厚生民

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

27. 士: 士之爲業讀書修身整其衣冠謹其言行凡爲仕進者自士而始

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

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

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

29. 四方: 天地之間有四方前爲南後爲北左爲東右爲西

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

30. 草: 雜生山野爲地之毛春夏生長秋冬則黃枯

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

==='''Student 9 : HeeJin Lee'''===
----
26. [If in] human reality [by] the end of the year [one] does not make [clothes] then [one will be] cold / [If] in one day [one does not[ twice eat then [one will be] starve / Therefore the sages make clothes [and] food / [And] by means of this nourish [and give] life [to] the people

27. The scholar's taking as [his] livelihood / The reading [of] books [and] cultivation [of] [him]self / [He] corrects [his] clothes [and] cap / [He] takes care [in] his speech [and] actions / The one who usually [comes to] serve [as an] advanced scholar / from a [simple] scholar [he] begins

28. The way of filiality [and] fraternity / [Is] rooted in Heaven['s] nature / [To] not [be] filial [and] not [be] fraternal [is to be] close to birds [and beasts] / To serve [one's] parents by means of sincerity / [And] to serve elders [(as in elder brother)] by means of respect / This is filiality [and] fraternity

29. [There are] four directions between Heaven [and] Earth / The front is the south / The back is the north / The left is the east / The right is the west

30. Insignificant growth [in] mountains [and] fields become the hairs of the earth / [If it] grows long [in] spring [and] summer / Then in the fall [and] winter it [turns] yellow and dries up

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

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

27. Scholars: 

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

28. Filiality and fraternity: 

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

29. The four directions: 

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

30. Grass: 

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

==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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문장 21 - 25

2017-07-18T14:25:35Z

Heej lee: /* Student 9 : (Write your name) */

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

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

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

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

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

}}

=='''Translation'''==

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

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

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

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

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

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

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

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

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

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

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

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

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

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

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

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

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

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

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

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

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

2: Often directly translated as the 'mind'.

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

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

Corrected text:

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

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

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

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

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

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

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

Corrected text:

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

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

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

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

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

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

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

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

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

23. 師: 敎我者爲師非師無以學問是故古之學者尊師君父

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

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

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

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

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

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

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

Edited Sections:

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

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

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

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

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

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

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

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

23. 師: 敎我者爲師. 非師無以學問. 是故古之學者, 尊師君父

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

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

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

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

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

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

21. 長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而已

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

22. 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

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

23. 師: 敎我者爲師, 非師無以學問, 是故, 古之學者, 尊師如君父

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

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

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

25. 讀書: 讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

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

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

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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : Bryan Sauvadet'''===
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21. 兄弟: 長曰兄, 季曰弟, 比之木則同根也, 比之雁則同行也, 兄弟之情友愛而已

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

22. 君臣: 君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

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

23. 師: 敎我者爲師, 非師無以學問, 是故古之學者, 尊師君父

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

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

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

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

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

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

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

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

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

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

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

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

22. Ruler and minister: 

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

23. Teacher: 

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

24. Studying: 

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

25. Reading: 

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

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

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

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

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

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

==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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동몽선습 19 - 23

2017-07-12T01:53:51Z

Heej lee: /* Student 9 : (Write your name) */

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

{{원문텍스트
| =
朋友有信

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

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

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

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

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

}}

=='''Translation'''==

===Student 1 : (Write your name)===
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===Student 2 : (Write your name)===
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===Student 9 : HeeJin Lee===
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22. [If] indeed[,] in some cases [in] the time of associating [with each other] [you do] not by means of [working on the relationship like] cutting[,] grinding[,] chiseling[,] [and] polishing [jade] become together with each other but by means of inappropriate banter [and] whimsical satirical banter become close to each other[,] then how can [it] last long and not [grow] distant [?]

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

2017-07-11T12:42:36Z

Heej lee: /* Student 9 : (Write your name) */

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

{{원문텍스트
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16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

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

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

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

}}

=='''Translation'''==

===Student 1 : (Write your name)===
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===Student 2 : Younès M'Ghari===
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16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

When aumtun is exhausted and winter comes, the wind of the North gets up and the white snow falls down; people then gather reeds, mend the roof, fix the doors and set up in the inner quarters1.

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

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

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

Among ten thousand things, only the most sensible people are endowed with the Five Qi2 which became their nature; therefore they are all good.

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

Father gave birth to me, mother gave education to me; father is comparable to Heaven, mother is comparable to Earth; I want to pay back their virtue, [but] the vast Heaven is endless.

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

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

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

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

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

===Student 3 : (Write your name)===
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===Student 4 : (Write your name)===
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16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

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

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

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

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

2 Referring to the months of the lunar calendar.

18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善

People3 – Among all the things [of the world], only people are the most sentient, and are endowed with the Five Elements4 to take to be their nature, [and this is] why all [people] are good.

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

19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

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

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

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

===Student 5 : (Write your name)===
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===Student 6 : (Write your name)===
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===Student 7 : (Write your name)===
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===Student 8 : (Write your name)===
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===Student 9 : HeeJin Lee===
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16. Fall ends [and] winter comes / the North wind rises / white snow descends / and so the people seize straws [to] thatch [their] roofs / [and] fix [their] doors [and] enters o*
* The southwest corner of a house where the eldest/elder of the family resides

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

18. Among all things / only humans are most sentient / [they are] endowed [with] the five qi / [which are] regarded as [their] nature / [and] for that reason all [people are] good

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

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

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

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

17. The four seasons: 

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

18. People: 

Among all things, only people are endowed with the highest cognizance. They grasp the five qi, thus realize their nature, and therefore they are all virtuous. 

19. Parents: 

Father has birthed me. Mother has raised me. Father is like heaven. Mother is like earth. Wishing to return their virtuousness, the vast skies have no end. 

20. Children: 

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

===Student 11 : (Write your name)===
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===Student 12 : (Write your name)===
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===Student 13 : (Write your name)===
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===Student 14 : (Write your name)===
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문장 11 - 15

2017-07-11T12:32:08Z

Heej lee: /* Student 9 : (Write your name) */

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

{{원문텍스트
| =
11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

}}

=='''Translation'''==

===Student 1 : (Write your name)===
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===Student 2 : Younès M'Ghari===
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11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

The Yin and the Yang oppose each other and become one, the sound of the thunder moves as the power of the emperor of the heaven.

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

Between autumn and winter, the Qi of heaven rises up, the Qi of the earth falls down; when the frost falls (down), it wipes out ten thousand things1 and makes grass and trees fade into yellow.

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

Spring as a season, the sun is warm and the winds are harmonious, grass and trees change and flourish, hundred flowers2 blossom competitively, farmers plough the fields.

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

Summer as a season, the sun lasts and the wind warms, grass and trees grow and become luxuriant, farmers weed and hoe.

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

When summer ends and autumn comes, the cold wind arrive and frost and dew set down, grass and trees fade into yellow, a hundred flowers2 get consumed, farmers harvest.

1: "all things"

2: "all the flowers"

===Student 3 : (Write your name)===
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===Student 4 : (Write your name)===
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11. 雷: 陰陽相搏而成雷聲動以爲天皇之威

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

12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落

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

13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田

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

14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄

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

15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

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

===Student 4 : (Write your name)===
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===Student 5 : (Write your name)===
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===Student 6 : (Write your name)===
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===Student 7 : (Write your name)===
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===Student 8 : (Write your name)===
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===Student 9 : HeeJin Lee===
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11. Yin [and] Yang clash [into] each other and result [in] thunder / [its] sound moves [and is] regarded as the majestic [force] of Heaven

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

13. For spring to become the season / [in] the day pleasing wind [is] harmonious / the grass and trees change [and] flourish / all flowers fight to grow / [and] the farmer plows the fields

14. For summer to become the season / [in] the day the long wind [is] temperate / the grass [and] trees grow [and are] luxurious / the farmers weed [and] plant

15. Summer ends [and] fall comes / the cold wind arrives / frost [and] dew descend / grass [and] trees [turn] yellow [and] wither / all grains [are enough] to be used

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

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

12. Frost: 

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

13. Spring: 

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

14. Summer: 

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

15. Fall: 

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

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

2017-07-11T12:26:00Z

Heej lee: /* Student 9 : (Write your name) */

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

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

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
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6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

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

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud: Cloud is the mysterious mist of the mountains and rivers, which evaporates and becomes cloud. It goes after the wind and gives rain and snow. It always follows the flying dragons.

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

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

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain: Rain is the generous bounty of Nature. When it comes, it wets things. By doing so, it gives life to grass and trees, and also nurtures grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

Fog: When the airs of the earth go up but the airs of the heaven do not respond, then it becomes fog. In a short moment it breathes out and rises, which makes it hard to recognize [even] a tiny piece of land.

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

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

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

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

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

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

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

The rain, the precipitation of the heaven and earth, regularly waters things and by doing so gives life to grass and trees, and nurtures crops.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

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

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

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

===Student 3 : Petra Sváková===
----
6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind: The wind is the great nature which exhales the ki, it goes and come in the air, it moves and rests sometimes and [even though] there is originally no trace [of it, still] it can have sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud: The cloud is the spiritual ki of mountains and springs which evaporates and becomes a cloud, it follows the wind and goes around, with that it gives out rain and snow and it is always followed by the flying dragon.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

Dew: In the time of spring and summer, the ki of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

Fog: [When] the Earth's ki goes up and the Heaven's ki does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot1 on the land.

1 measurement of Korean foot which is about 30.3 cm

===Student 4 : (Write your name)===
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6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲

Wind – As for wind, [it is] a large chunk of slow-moving essence that breathes out slowly. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sound.

7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Clouds – As for clouds, they are the spiritual essence of the mountains and streams. Evaporating, they become clouds. They pursue the wind and move and thereby emit rain and snow. They constantly follow flying dragons.

8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀

Dew – In the time of spring and summer, heavenly essence descends and earthly essence ascends to transform into dew, moistening grasses and trees and all the grains.

9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼

Rain – As for rain, the pouring rainfall of heaven and earth moves in a timely manner to moisten all things in order to give life to grasses and trees and also grow rice and [other] grains.

10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨

[When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and feet and the ground [become] difficult to distinguish [from one another].

===Student 5 : (Write your name)===
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===Student 6 : (Goeun Lee)===
風: 風者,大塊噓氣去來空中動息有時本無跡能有聲

Wind comes and goes in the air as the earth exhales breath. It moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.

雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍

Cloud is formed as the sacred ''qi'' of mountains and streams evaporate. It moves in the direction of wind; by doing so, it rains and snows. [It is] normally followed by flying dragons.

露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀

In spring and summer time, heavenly ''qi'' descends and earthly ''qi'' ascends; [in this way], they turn into dew. It moistens plants, trees and all kinds of grains.

雨: 雨者, 天地之霈澤,時行濡物,以生草木,又養禾稼

Rain, which is the gracious kindness of heaven and earth, follows time and moistens [all] things. By doing so, grass and trees are grown; besides, grains are nurtured.

霧: 地氣發而天氣不應,則爲霧,片時噓起,尺地難辨

[When] earthly ''qi'' comes out yet heavenly ''qi'' does not correspond to it, then this makes fog. Coming up instantly, [fog makes] a foot of distance difficult to distinguish.

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===Student 7 : (Write your name)===
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===Student 8 : (Write your name)===
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===Student 9 : HeeJin Lee===
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6. As for the wind / the great nature exhales qi / [it] comes and goes in space / it moves [and] rests [in] time / [it] fundamentally has no trace / [but it] is able to have a sound

7. As for the cloud / [it is] the essential qi of mountains and spirits / [it] evaporates and becomes the cloud / [it] follows the wind and goes around / by means of giving rain [and] snow / [it] constantly follows the flying dragon

8. [In] the time of spring and summer / the qi of the sky descends down / the qi of the earth rises up / [they] transform [and] become dew / [and] enrich grass[,] trees[,] [and] al grains

9. As for rain / [it is] the gracious pour of the sky [and] earth / [it] comes opportunely [and] wets things / [and] by means of [this] [gives] life [to] grass [and] trees / also [it] nourishes wheat [and] grains

10. [If] the qi [of] earth speaks but the qi [of] the sky [does] not respond / then [it] becomes fog / [it] emits and arises instantly / [it makes] a foot [of] land difficult to discern

===Student 10 : Jelena Gledić===
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6. Wind: 

Wind is the great sphere exhaling qi. It comes and goes through the air. It advances and retreats betweentimes. In essence it has no trace, but one can hear its sound. 

7. Clouds: 

Clouds are the essence qi of the mountains and rivers, which evaporates and thus creates them. They move following the wind, and bestow rain and snow. They are always followed by flying dragons. 

8. Dew: 

As spring turns into summer, the qi of the heaven descends and the qi of the earth rises. They transform and become dew, which nourishes the grass, the trees, and all grains. 

9. Rain: 

Rain is the benevolent deluge of heaven and earth. When it moves it douses things, thus giving life to the grass and the tress, and nurturing the crops. 

10. Fog: 

The qi of the earth spews out and the qi of the heaven does not counter, and thus fog is created. It starts to expand quickly, and makes it hard to discern even a ''cun'' of land.

===Student 11 : (Write your name)===
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===Student 12 : (Write your name)===
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===Student 13 : (Write your name)===
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===Student 14 : (Write your name)===
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문장 1 - 5

2017-07-11T12:16:10Z

Heej lee: /* Student 9 : (Write your name) */

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

{{원문텍스트
| =
1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

2. 地: 地者在下而博厚山川萬物皆載焉

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

}}

=='''Translation'''==

===Student 1 : Sanghoon Na===
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1. Heaven: Heaven is blue and vast above.<ref>[http://ctext.org/zhuzi-yulei/1]蒼蒼在上:《朱子語類•理氣上•太極天地上》</ref> It is light, clear, and supremely high.
The sun, moon, stars, and constellations of the zodiac, are suspended in it.<ref> [http://ctext.org/liji/zhong-yong] 日月星辰系焉 : 《禮記•中庸》 </ref>

2. Earth: The earth is located below and is large and substantial<ref>[http://ctext.org/liji/zhong-yong]《禮記·中庸》: 不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。
Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant</ref>. The mountains and creeks are all loaded on it.

3. Sun: The sun is the essence of the Great Yang. In the morning it comes out of the Pusang(Ch. Fusang) and in the evening it goes to the Yangmok(Ch. Ruomu). In winter it lasts short and in summer it lasts long.

4. Moon: The moon is the essence of the Great Yin. When encountering the night it becomes bright. Before the 15th day of the month it is gradually waxing and after the same day it is gradually waning.

5. Stars: Stars are the essence of all things. They are above and make constellations. During the day they disappear and at night they appear.

===Student 2 : Younès M'Ghari===
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1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

'''The sky is what is blue and up {%%That which is a sky (or, simply, "Sky") is blue/azure in the above%%}''', light and clear but also extremely high; '''it ties the sun, the moon and the celestial bodies {The sun, the moon, and stars are bound/tied there%%}'''.

2. 地: 地者在下而博厚山川萬物皆載焉

The earth is '''down {%%below%%}'''but also wide and thick; it carries the mountains, the rivers and ten thousand things '''{^on it^}'''.

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

The sun is the energy of the great Yang; it 'gets out' '''{^in^}''' the morning from the Pusang and 'gets in' the evening '''at {%%into%%}''' the Yakmok1; when comes the winter it stays shortly, when comes the summer it stays '''longly {%%long%%}'''.

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

The moon is the energy of the great Yin; it encounters the night and shines; before the 15th day [of the month] it becomes gradually full, after the 15th it '''becomes gradually empty {%%%gradually wanes%%%}'''.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

The celestial bodies are the energy of ten thousand things which go up and become ones; in the daytime they hide and at night they appear.

1: Pusang (Chinese: '''Fusang, pinyin''') and Yakmok (Chinese: '''Ruomu, pinyin''') are legendary trees respectively symbolizing the East and the West.

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

Heaven: The heaven is vividly azure in the above, it is light, clear and extremely high, and the sun, the moon, and the stars are tied up there.

2. 地: 地者在下而博厚山川萬物皆載焉

Earth: The earth is below [the heaven] and [it is] wide and abundant, and mountains, rivers and ten thousand things1 are loaded on it.

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

Sun: The sun is the great Yang's essence which in the morning comes out from the East [where the Pusang (Ch. Fusang2) tree is] and in the evening goes to the West [where the Yangmok(Ch. Ruomu3) is], and when it is winter, then it is short and when it is summer, then it is long.

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

Moon: The moon is the great Yin's essence which when encountering the night becomes bright and before the 15th day [of the month] it becomes gradually rounded and after the 15th day [of the month] it gradually wanes.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

Stars: As for stars, the essences of ten thousand things which go up [to the skies] and become the stars, in the daytime [they] hide and at night [they] come out.

1/ understand as 'all things', 'everything

2/ a mythical tree supposed to grow in the East, described as a tree similar to the mulberry

3/ a mythical tree supposed to grow in the West, Pollia japonica

===Student 4 : (Write your name)===
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1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

Heaven – As for Heaven, it is '''a vast blue {%%vast and blue / blue vast}''' above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.

2. 地: 地者在下而博厚山川萬物皆載焉

Earth – As for the Earth, it is below, broad and dense, and [it] bears all the mountains, streams, and every thing [in existence] upon it.

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

Sun – As for the Sun, it is the essence1 of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the '''Yakmu {%%Yangmu%%}'''[C: Ruomu] tree.2 [If] winter, then [it is] short, [If] summer, then [it is] long.

1 Essence here is used to translate '''氣 ki (C: qi) {00Did you mean to say 精 not 氣 by any chance?00}'''. See Stanford Encyclopedia of Philosophy, [https://plato.stanford.edu/entries/chinese-phil-medicine/#YinYanQiWux "1.1. Yin, Yang, Qi and Wuxing,"] for a discussion of the philosophical contexts and wide-ranging uses of this and other common terms.

2The mythical Pusang tree was thought to be in the east. The Yakmu tree was thought to be in the west.

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

Moon – As for the Moon, it is the essence of the Great Yin. Meeting the night, it brightens; before the fifteenth day it becomes steadily round. after the fifteenth day it becomes steadily lean.

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

Stars – As for the Stars, [they] are the essence of all things. Going up, it becomes stars. [When it is] day [they] hide [and when it is] night [they] appear.

===Student 5 : (Jae Yong Chang)===
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1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉

2. 地: 地者在下而博厚山川萬物皆載焉

3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺

5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現

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

天: 天者,蒼蒼在上,輕淸而至高,日月星辰,繫焉

The sky, which '''has no beginning and no end {00Yes, 蒼蒼 does have that meaning but it is primarily the color of deep blue, which gives the effect of seeming endless.00}''', exists in the above. Being light and clear, it is '''so high that the sun, moon and stars are tied there {00"so...that..." assumes a resultative relation (i.e., sun, moon, and stars are tied there BECAUSE it is high), which is not clearly seen from the original sentence00}'''.

地: 地者在下而博厚山川萬物皆載焉

The earth, which exists in the below, is wide and '''deep {%%thick/dense%%}'''. Mountains, rivers, and all things are together loaded on it.

日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

The sun, which is the essence of Great ''' ''Yang'' {00 yin and yang are now like regular words in English and don't need to be capitalized or italicized.00}''', rises from ''' ''Busang'' {00No need to italicize Pusang and Yangmok because they are more like proper names.00}''' tree <ref> a mythical tree which is said to be located in the East Sea. ''山海經, 海外東經''.</ref> in morning and sets down towards ''Yangmok'' tree in evening. In winter, [its duration] is short; in summer, [its duration] is long.

月: 月者太陰之精遇夜而明望前漸圓望後漸缺

The moon, which is the essence of Great ''Yin'', '''is seen at night with its brightness {%%when it is night, it is bright / it shines%%}'''. Before fifteenth days, it becomes round little by little; after fifteenth days, it wanes gradually.

星辰: 星辰者萬物之精上爲星辰晝隱夜現

Stars, which are the essence of all things, form the celestial body in the above. During daytime, they hide; at night, they become visible.

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===Student 7 : (Write your name)===
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===Student 8 : Bryan Sauvadet===
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1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰, 繫焉.
The heaven is the azure in the above ; it is the light, clear, and extremely high. The sun, the moon, the stars and the constellations are bound there.

2. 地: 地者,在下而博厚<ref>博厚 : 《禮記•中庸》</ref> ,山川萬物, 皆載焉.
The earth is under, also large and bountiful. Mountains, streams, ten thousand things are carried there.

3. 日: 日者,太陽之精,朝出于扶桑<ref>扶桑 : 《論衡•說日》/ 《漢書•揚雄傳上》/ 《山海經•海外東經》/ 《西遊記》 / 《三國演義》</ref> ,暮入于若木<ref>若木 : 《論衡•儒增》 / 《史記•秦本紀》/ 《戰國策•范睢至秦》/ 《山海經•大荒北經》</ref> ,冬則短夏則長
The sun is the essence of the great Yang, in the morning it appear from the Fusang tree, in the evening it come on the Ruomu tree, in winter it is short, in summer it is long.

4. 月: 月者,太陰之精,遇夜而明,望前漸圓,望後漸缺.
The moon is the essence of the great Yin, when the night comes it is brilliant. Before the first fifteen days of month, it becomes gradually circular, and after it is gradually on the wane.

5. 星辰: 星辰者,萬物之精,上爲星辰,晝隱夜現.

The stars and constellations are the essences of ten-thousand things, when the essences go to heaven, they become stars and constellations. On day-time they’re concealed, on night-time they appear.

===Student 9 : HeeJin Lee===
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1. As for the sky / [it] is indeed blue up [there] / [it is] light [and] clear and extremely high / the sun [,] the moon [,] [and] the stars [are] fixed there

2. As for the earth / [it] is below and wide [and] thick / mountains [,] streams [,] [and] all things [are] carried on it

3. As for the sun / [it is] the essence of the Great Yang / [in] the morning [it] leaves [/arises] from pusang* / [at] dusk [it] enters into yakmok** / [if it is] winter then [it is] short / [if it is] summer then [it is] short
* Place marker for sunrise
** Place marker for sunset

4. As for the moon / [it is] the essence of the Great Yin / [it[ encounters night and brightens [it] / before the fifteenth day of the month [it] gradually [becomes] round / after the fifteenth day of the month [it] gradually wanes

5. As for the stars / [they are] the essence of all things / [it] rises [and] becomes stars / [in] daytime [they] hide [in] night[time] [they] appear

===Student 10 : (Write your name)===
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===Student 11 : (Write your name)===
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===Student 12 : (Write your name)===
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===Student 13 : (Write your name)===
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===Student 14 : (Write your name)===
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동몽선습 7 - 10

2017-07-11T12:06:17Z

Heej lee: /* Student 9 : (Write your name) */

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

{{원문텍스트
| =
君臣有義

7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

8. 是故로 君者는 體元而發號施令者也요 臣者는 調元而陳善閉邪者也라 會遇之際에 各盡其道하여 同寅協恭하여 以臻至治하나니

9. 苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

10. 昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰臣事君以忠이라하시니라

}}

=='''Translation'''==

===Student 7 : (Write your name)===
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7. 君臣은 天地之分이라 尊且'''貴'''焉하며 卑且賤焉하니 尊貴之使'''卑賤'''과 卑賤之'''事'''尊貴는 天地之'''常經'''이며 古今之通義라

Concerning lords and ministers, '''it is''' the same division as heavens and earth. '''Through this relation''' lords are respected and '''valuable''' while ministers are humble and worthless. The highness and nobility of lord’s status give to ministers '''humble and low circumstances''', as well as the humble and low circumstances of ministers '''create''' the high and noble condition of lords. '''The immutable relation''' of heavens and earth is the right principle crosses ages.

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

8.是故로 君者는 體'''元''' <ref>體元 : 谓以天地之元气为本。汉班固《东都赋》：“体元立制，继天而作。” 南朝齐王融《三月三日曲水诗序》：“体元则大，怅望姑射之阿。” 唐王维《门下起赦书表》：“体元作则，惟圣裁成。”</ref> 而發號施令者也요 臣者는 '''調'''元而陳善閉邪<ref>陳善閉邪 : 《孟子•離婁下》</ref> 者也라 會遇之'''際'''에 '''各'''盡其道하여 同寅'''協'''恭하여 以臻至'''治'''하나니

For this reason, the ruler embodies '''the primary form of the energy''', he issues the order and promotes the law. The minister '''transfers''' the primary form of the energy, he sets '''before him''' what is good and represses the evil, they meet '''at this time''' and exhaust the way. They are together reverent and they '''are united''' by the respect, by doing so an extreme '''peace''' arrives.

===Student 9 : HeeJin Lee===
----
Indeed perhaps to be a ruler but not be able to exhaust [/reach the end of] the way [of the] ruler or to be a subject but not be able to cultivate [oneself for] the responsibility [of the] subject [,] [then it is] not possible to join together to rule the kingdoms under Heaven [/of the world]. Although [this is the case,] [to call] my [/one's] ruler incapable, he is called a traitor.

===Student 10 : Jelena Gledić===
----
10. 昔者에 '''商紂'''暴虐이어늘 比干이 諫而死하니 忠臣'''之節'''이 於斯'''盡'''矣로다 孔子曰臣事君以忠이라하시니라
Once upon a time, in the Shang dynasty, there was '''the King of Zhou''' who was fierce and cruel. Bi Gan remonstrated '''with him''' and died '''for it'''. The loyal minister '''bond''' was thus '''obliterated'''. Confucius said: “The minister serves the ruler with loyalty.”

(2017Translation) 助長

2017-07-09T23:09:29Z

Heej lee: /* Student 9 : (Write your name) */

{{Primary Source Document4
|Image = 조장.JPG
|English = Helping corn grow
|Chinese = 助長(Zhuzhang)
|Korean = 조장
|Genre =
|Type =
|Author = Mencius 孟子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

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

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

=='''Translation'''==

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(2017Translation) 宗室豐山守

2017-07-09T23:04:10Z

Heej lee: /* Student 9 : (Write your name) */

{{Primary Source Document4
|Image = 종실풍산수.jpg
|English = Magistrate of P’ungsan, a royal kinsman
|Chinese = 宗室豐山守(Chongsil P’ungsan su)
|Korean = 종실풍산수
|Genre =
|Type =
|Author = Sŏng Hyŏn 成俔
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
宗室豐山守。愚騃不辨菽麥。家養鵝鴨。而不知算計。惟以雙雙而數之。一日家僮烹食一鴨。宗室數至雙雙。而餘一隻。乃大怒杖僕曰。汝偸我鴨。必償他鴨。翌日僮又烹食一鴨。宗室數至雙雙。而無餘隻。乃大喜曰。刑罰不可無也。昨夕杖僕。而僕償納之矣。《慵齋叢話.卷五》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----
A royal kinsman, the Magistrate of P'ungsan, was so foolish that he could not '''distinguish beans from barley {00This might deserve a note explaining that it is an idiomatic expression in Korean00}'''. In his house he raised geese and ducks but did not know how to calculate. He counted them only by pairs. One day a house servant boiled a duck and ate it. The royal kinsman counted all ducks by pairs, but one was left. At once he got enraged and flogged the servant, and said,
"[Since] You stole my duck, you must compensate for it with another duck." The next day the servant again boiled '''a {%%another%%}''' duck and ate it. The royal kinsman counted all the ducks by pairs, and none was left. So he was greatly pleased, and said, "Punishment cannot but be indispensable. Yesterday evening I flogged the servant, and he made up for it."

<Revised Version>

A royal kinsman, the Magistrate of P'ungsan, was so foolish that he could not distinguish beans from barley<ref> 不辨菽麥(불변숙맥): It is an idiomatic expression in Korean to refer to someone who is a fool. If you call someone ''Sungmaek''(菽麥), you are indicating that you think they are not at all sensible and show a lack of good judgment.</ref>. In his house he raised geese and ducks but did not know how to calculate. He counted them only by pairs. One day a house servant boiled a duck and ate it. The royal kinsman counted all ducks by pairs, but one was left. At once he got enraged and flogged the servant, and said,
"[Since] You stole my duck, you must compensate for it with another duck." The next day the servant again boiled another duck and ate it. The royal kinsman counted all the ducks by pairs, and none was left. So he was greatly pleased, and said, "Punishment cannot but be indispensable. Yesterday evening I flogged the servant, and he made up for it."

==='''Student 2 : Younès M'Ghari'''===
----
The Magistrate of Pungsan, member of the royal clan, was stupid and could not distinguish beans and wheat. He used to feed gooses and ducks. Yet he did not know calculation. He used to count them only by pairing pairs. One day, a house boy boiled a duck and ate it. The member of the royal clan counted by pairing pairs. There was one bird by itself. After having done so, he was highly angry and flogged him saying: “You stole my duck. You must compensate me with another duck.” The next day, the boy, again, boiled a duck and ate it. The member of the royal clan counted by pairing pairs. There was no bird left by itself. Then he happily said: “I cannot not punish you, [so] I flogged you yesterday evening.” The compensation had been accepted.

==='''Student 3 : Petra Sváková'''===
----
A royal kinsman, the Magistrate of P'ungsan was [so] stupid [that] he did not '''distinguish beans and barley {00 A note would be needed to explain that this is an idiomatic expression in Korean00}'''. [His] Family was raising geese and ducks but he did not know how to count. He [could] count them only by pairs. One day a servant boiled and ate one duck. The royal kinsman was counting [them by] pairs but [there] was left one duck [which did not have a pair]. In an instant, [the magistrate] got very furious and he flogged his servant [while] saying: "You stole my duck, so you have to compensate me with another duck, [that is] for sure." The next day, the servant boiled and ate another duck again. The royal kinsman counted [them by] pairs but [this time there] was no duck left [without a pair]. [The magistrate] Was delighted and he said: "We could not do without punishment. Yesterday I flogged the servant and [see] he has [already] compensated it by giving [me another duck]."

==='''Student 4 : (Write your name)'''===
----
A royal kinsman, the Magistrate of P'ungsan, an idiot, could not '''tell apart beans and barley {00 A note would be needed to explain that this is an idiomatic expression in Korean00}'''. The household [of the magistrate] raised geese and ducks and [he] did not know how to count and calculate. [He] only by pairing pairs, counted them.

One day a young male servant of the household boiled and ate a duck.

The royal kinsman counted through [the geese and ducks] by pairing the pairs, and left over one duck. Immediately [he was] greatly angered and '''beat {00杖 is quite specific to flogging00}''' the servant, saying: "You stole [one of] my duck[s], [you] must compensate [me] another duck."

The next day the servant again boiled and ate a duck.

The magistrate paired up the pairs and counted, and left over none. Immediately greatly cheered, [he] said: "It's not possible without punishment – yesterday evening [I] beat the servant, thereby the servant compensated [me] and proffered it."

==='''Student 5 : (Jae Yong Chang)'''===
----
The magistrate of Pungsan-gun, a member of the royal clan, was so stupid that he could not distinguish between beans and barley.
His family raised gees and ducks.
He did not know how to calcuate them.
Only by pairs were he able to calcuate them.
A day, a house's servant boiled and ate a duck.
The royal keen calcuated his ducks pair by pair.
But there was a single duck left.
[He]got angry and flogged his servant saying,“You stole my duck! You must compensate it with another.”
The next day, the servant again boiled and ate a duck.
The royal keen calcuted his ducks pair by pair.
There was no single duck left.
Then he was really happy saying,“It is impossible to avoid physical punishment. Last night I flogged him. He compensated the loss.”

==='''Student 6 : (Goeun Lee)'''===
The magistrate of Pungsan county, a member of the royal clan, was so foolish that he could not distinguish between beans and barley. His family raised gees and ducks yet he did not know how to count them. Only by pairs were he able to count them. One day, a house servant boiled a duck and ate it. The royal keen counted his ducks pair by pair but there was a single duck left [out of all those pairs]. By this, he was greatly enraged and flogged his servant saying, “You stole my duck! You must compensate it with another one.” The next day, the servant again boiled a duck and ate it. The royal keen counted his ducks pair by pair; then there was no single duck left out. By this, he was greatly delighted and said, “It is impossible to avoid corporal punishment. Last night I flogged him, then he has compensated the loss right away.”
----

==='''Student 7 : (Write your name)'''===
----
The magistrate of P’ungsan, a royal kinsman, was so stupid and foolish so he couldn’t have distinguished beans from wheat. He used to feed geese and ducks at the house, but he was unable to count and calculated, so he only paired pairs in order to count them. One day a young servant of the house boiled and eats a duck. When the kinsman counts it by paring pairs one remains single. The kinsman was very angry and beat the servant saying: “you stole me a duck, you have to repay me one!” The next day the servant boiled and eats again another duck and the kinsman paired pairs to count geese and ducks no one remain alone. So the kinsman was very happy and said: “Punishment cannot be avoided, yesterday I beat the servant and then he repays me a duck".

==='''Student 8 : (Write your name)'''===
----

==='''Student 9 : HeeJin Lee'''===
----
The magistrate of P'ungsan, a royal kinsman. [He was] a fool [who could] not distinguish beans from barley. [His] family raised geese and ducks. But [he] did not know [how to] count. [He] only used pairs and counted them. One day the house servant boiled and ate one duck. The royal kinsman counted through the pairs. But [there was] one bird left out. And so [he, in] great anger flogged the servant and said [,] you stole my duck [,] you must pay back [with] another duck. The next day the servant again boiled and ate one duck. The royal kinsman counted through the pairs. And there [was] no bird left over. And so [he] said [in] great joy, it is not possible not to punish [the servant]. Last night [I] flogged the servant, and the servant repaid and submitted it [(the bird)].

==='''Student 10 : (Write your name)'''===
----

==='''Student 11 : (Write your name)'''===
----

==='''Student 12 : (Write your name)'''===
----

==='''Student 13 : Ra YeonJae'''===
----

==='''Student 14 : (Write your name)'''===
----

(2017Translation) 蝴蝶夢

2017-07-06T12:42:00Z

Heej lee: /* Student 9 : (Write your name) */

{{Primary Source Document4
|Image = 장자호접몽.JPG
|English = Butterfly dream
|Chinese = 蝴蝶夢(Hudie meng)
|Korean = 호접몽
|Genre =
|Type =
|Author = Zhuangzi 莊子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！不知周也。俄然覺，則蘧蘧然周也。不知周之夢為胡蝶與，胡蝶之夢為周與？周與胡蝶，則必有分矣。此之謂物化。《莊子.齊物論》
}}

=='''Translation'''==

===Student 1 : Sanghoon Na===

Formerly, Zhuang Zhou had a dream of becoming a butterfly, a happily fluttering<ref> [http://sillok.history.go.kr/id/wga_11403025_004 栩栩然] [註 165] 허허연(栩栩然) : 기뻐하는 모양. 세조실록 45권 </ref> butterfly talking to himself "This is what I want!" He did not know that it was he.
Suddenly he awoke, and then clearly realized<ref> [http://sillok.history.go.kr/id/wga_11403025_004 蘧蘧然] [註 166] 거거연(籧籧然) : 스스로 깨닫는 모양. 세조실록 45권 </ref> it was he.
He did not know whether it was he dreaming of becoming a butterfly, or it was a butterfly dreaming of becoming him.
[But] Between Zhou and a butterfly, there must be a distinction! This is called the "transitory character of things."<ref> [http://www.acmuller.net/con-dao/zhuangzi.html 物化] 물화(物化): the transitory character of things (Charles Muller) </ref> <ref> [http://ctext.org/zhuangzi/adjustment-of-controversies 物化] 물화(物化): the Transformation of Things (James Legge) </ref>。
---------------------
Footnotes
<references/>

===Student 2 : (Younès M'Ghari)===
----
Once, Zhuang Zhou dreamt of being a butterfly, a fluttering butterfly. He himself was feeling very happy and could go wherever he wanted to. He did not know he was Zhou. He suddenly woke up and then was clearly Zhou. He did not know either it was Zhou dreaming of being a butterfly or a butterfly dreaming of being Zhou. If it is about Zhou and a butterfly, there should be a distinction. This is called the transformation into things.

===Student 3 : Petra Sváková===
----
Once, I, Zhang Zhou, dreamt about becoming a butterfly, which was fluttering happily and freely did as it pleased. I did not know it was me. Suddenly I woke up and it was me, Zhou, apparently. I do not know, was it a dream of me becoming a butterfly or a dream of a butterfly becoming me? Me and a butterfly, there must be a difference. This is called the transformation into things.

===Student 4 : (Write your name)===
----
Once Zhuangzi dreamt of being a butterfly, and like a butterfly, was flutteringly happy and carefree. [He] did not know he was Zhuangzi.

Suddenly he awoke, apparently Zhuangzi.

[He] did not know if he was Zhuangzi dreaming [of] being a butterfly or a butterfly dreaming [of] being Zhuangzi.

If [there is] a Zhuangzi and a butterfly, then there must be a distinction. This is called becoming a thing.

===Student 5 : (Jae Yong Chang)===
----
There was a man in the state of Chu who was selling a shield and a spear. (He was) proudly saying that my shield was so strong that nothing made it damaged.
Saying again, my spear was also so sharp on anything that it’s impossible to be damaged. A person asked if you were to take your spear to strike your shield, what would it happen? Then he couldn’t be answered. Generally speaking, a shield that cannot be damaged and a spear that cannot be damaged, it cannot be in the same world and existed.

===Student 6 : (Write your name)===
----

===Student 7 : (Alexandre Le Marchand)===
----
A long time ago Zhuang Zhu dreamed that he was a butterfly, flirting around as a butterfly and enjoyed this feeling. He didn’t know he was Zhu. He suddenly woken up and realize he is Zhu. He wasn’t able to know if it was himself who dreaming being a butterfly or if it was a butterfly dreaming of being him. Zhu and the butterfly, it needed to be split. This is what we call the mutation of things.

===Student 8 : (Bryan Sauvadet)===
----
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！

Formerly, I, Zhuang Zhou, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself.

不知周也。

He didn’t know that it was Zhou.

俄然覺，則蘧蘧然周也。

Suddenly, I awoke, and I was myself again, the veritable Zhou.

不知周之夢為胡蝶與，胡蝶之夢為周與？

I didn’t know if formerly I dreamt that I was a butterfly or I was a butterfly dreaming that it was Zhou.

周與胡蝶，則必有分矣。

But between Zhou and a butterfly there is certainly a difference.

此之謂物化。

This is what is called the Transformation into Things.

《莊子.齊物論》

===Student 9 : HeeJin Lee===
----
Once [,] Zhuang Zhou dreamt [of] becoming a butterfly, a fluttering-like butterfly, [he] [him]self realized the right/correct meaning! [I] do not know Zhou [(myself)]. Suddenly [I] awoke, and sobered up to myself. [I] do not know [if] the dream [was] of me becoming a butterfly, [or if] the dream [was] of the butterfly becoming me? [If] I and the butterfly [are unique beings], then [we] must become differentiated. This is called the becoming [of one with] things.

===Student 10 : (Write your name)===
----

===Student 11 : (Write your name)===
----

===Student 12 : (Write your name)===
----

===Student 13 : Ra YeonJae===
----
Once, ZhuangZhou dreamt of becoming a butterfly, a happily fluttering butterfly. He realized that it was exactly what he want! It did not know it was Zhou. Suddenly he woke up and it was clearly came across his mind that he was Zhou. He did not distinguish Zhou dreamt of becoming a butterfly or butterfly dreamd of becoming Zhou. If there are Zhou and butterfly, then there should be distinction between them. It is referred to as the becoming of things.

===Student 14 : (Write your name)===
----

(2017Translation) 矛盾

2017-07-06T12:37:52Z

Heej lee: /* Student 9 : (Write your name) */

{{Primary Source Document4
|Image = 한비자모순.JPG
|English = Spear and shield
|Chinese = 矛盾
|Korean = 모순
|Genre =
|Type =
|Author = Han Fei zi 韓非子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Original Script'''==

{{둥근 모서리2
| =
楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。又譽其矛曰吾矛之利，於物無不陷也。或曰以子之矛陷子之楯，何如？其人弗能應也。夫不可陷之楯與無不陷之矛，不可同世而立。《韓非.難一》
}}

=='''Translation'''==

==='''[sample] Instructor : Young Kyun Oh'''===
----
In the state of Chu (Chinese: 楚), there was a man who sold shields and spears. Praising the spear, he said, "As for the sturdiness of my shield, nothing can break through it." Praising the spear, he said, "As for the sharpness of my spear, [when it is applied] on things, there is nothing it does not break through." Someone said, "If you break through your shield with your spear, what would it be like?" The man could not respond to it. A shield that cannot be broken through and a spear that can break through anything cannot sustain sharing the same time.

==='''Student 1 : Sanghoon Na'''===
----
There was a man in the state of Chu, who was selling shields and spears.
He praised them saying: “My shields are sturdy, and nothing can sink into them.”
Again, he praised his spears saying:“My spears are sharp to anything, [so] there is nothing that they cannot sink into.”
Someone asked: “If you pierced your shield with your spear, what would it be like?”
The man could not answer.
So a shield that cannot be pierced and a spear that can pierce anything cannot coexist in the world.

==='''Student 2 : Younès M'Ghari'''===
----
Among the people of Chu, there was someone selling spears and shields; he was praising them saying: "[With] The solidity of my shield, nothing can go through [it]." Again, he praised his spear saying: "[With] The sharpness of my spear, there is nothing that it does not go through." Someone said: "Your spear going through your shield, how would that be ?" To this, he could not answer. As a matter of fact, a shield that nothing can go through and a spear that can go through anything cannot coexist in the same time.

==='''Student 3 : Petra Sváková'''===
----
Among the people of the state Chu, there was a man who was selling a spear and a shield and he was praising them and said: "My shield is so strong that nothing can pierce it." Also he praised his spear saying: "There is nothing among things the sharpness of my spear cannot penetrate." Someone said: "[What if I try to] Pierce your shield with your spear, how would that be?" He could not response to that. So the shield which cannot be penetrated and the spear which cannot be pierced, they cannot exist in the same generation.

==='''Student 4 : (Write your name)'''===
----
In the state of Chu there was a man who sold shields and spears.

Praising them, he said: "The sturdiness of my shields [is such that] nothing can pierce them."

Again praising his spears, he said: "The sharpness of my spears against anything [is such that there is] nothing [it] pierces not."

Someone asked, "Using your spears to pierce your shields, how's that like?"

He could not answer.

So, a shield that cannot be pierced and a spear [with] nothing [it] pierces not cannot [in the] same world exist.

==='''Student 5 : (Jae Yong Chang)'''===
----
There was a man in the state of Chu who was selling a shield and a spear. (He was) proudly saying that my shield was so strong that nothing made it damaged.
Saying again, my spear was also so sharp on anything that it’s impossible to be damaged.
A person asked if you were to take your spear to strike your shield, what would it happen? Then he couldn’t be answered.
Generally speaking, a shield that cannot be damaged and a spear that cannot be damaged, it cannot be in the same world and existed.

==='''Student 6 : (Write your name)'''===
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==='''Student 7 : (Alexandre Le Marchand)'''===
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In the kingdom of Chu was a man selling spears and shields. He praises it saying this: “the hardness of my shields, there is nothing that can break through it”. And then he adds praise about he’s shield saying: “the sharpness of my spear, there is nothing it can’t be damage by it”. Someone said: “What about using one of your spears to break through one of your shields?” The seller was unable to respond to this. Well, there is no way a spear is damageable without any damaged shield. It cannot occur at the same moment and both standing up.
it do not damaging a shield.

==='''Student 8 : (Bryan Sauvadet)'''===

----楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。

In the kingdom of Chu 楚 , there was a man who sells shields and spears. He praised the hardness of his shields; such he said “To the views of my shields, nothing can break through it.”

又譽其矛曰吾矛之利，於物無不陷也。

Also, he praised his spear and said “To the hardness of my spears, there is nothing it cannot spike into.

或曰以子之矛陷子之楯，何如？

Someone question the seller and said “If you pierce your shield with your spear, what’s going to happens?”

其人弗能應也。

The man couldn’t respond.

夫不可陷之楯與無不陷之矛，不可同世而立。

So, a shield that cannot be pierced and a spear that can pierce anything cannot share a generation and stand together.

《韓非.難一》

==='''Student 9 : HeeJin Lee'''===
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Among the people of Chu, [there was] one who sold shields and spears, [he] praised them [and] said the firmness of my shields, nothing is able to pierce [them]. Again [he] praised his spears [and] said the sharpness of my spears, among things there is nothing that they cannot pierce. Someone said use your spears to pierce your shields, how can that be? He was not able to respond to this. It is the case that a shield that cannot be pierced and a spear that does not pierce nothing cannot share and stand in [the same] age.

==='''Student 10 : '''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : Ra YeonJae'''===
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There was a person who sells spears and shields among the people of Chu. Praising them and he said, “the strongness of my shields is like that nothing can go through.” Also, praising the shields and he said, “the sharpness of my spear is like that cannot go through nothing.” Someone asked, “if go through your shield with your spear, how would that be?” The seller could not respond to that. Therefore, a shield that cannot be gone through and a spear that cannot go through nothing could not exist and stand in the same time.

==='''Student 14 : (Write your name)'''===
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