장서각위키 - 사용자 기여 [ko]

2019 啓蒙篇 38 - 40

2019-07-18T15:27:04Z

Hsanc:

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

{{원문텍스트
| =
38.

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

*曰: to speak

*盖: It is the case that…

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

*不可不V: cannot not V = must V

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

39.

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

*方 (Time): just, just about

*莫如N: There is nothing/no one like N

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

40.

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

*雖: although

*然: (being so,) but

*是: this, these, they

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

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

　
}}

=='''Translation'''==

==='''Sentence 38 : Hector Sanchez'''===
----

Zengzi* said: “As for the gentleman, he uses culture to meet friends and uses friends to achieve humaneness.”

It is the case that people cannot be without mistakes, [thus] friends have the duty to correct their ways.

Therefore, as for what people use to achieve their virtuous nature, indeed, there is nothing greater than the work of teachers and friends.

Although it is so, as for friends, there are beneficial friends as well as harmful friends.

In choosing friends, [one] ought to be careful.

 

*Discussion Questions: 
*Zengzi (505-435 BCE:) a disciple of Confucius and eventual master to his teacher's grandson, Zisi.

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

同受父母之餘(남을 여)氣하여 以爲人者는 兄弟也라.

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

且人之方幼也에 食則連牀하고 枕則同衾하여

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

共被父母之恩者는 亦莫如我兄弟也라.

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

故로 愛其父母者는 亦必愛其兄弟라.

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

 

*Discussion Questions: 

==='''Sentence 40 : Stella'''===
----
宗族이 雖有親疎遠近之分이나 
As for the kinship clan, though there are the distinctions of intimate and distant, and far and close, 

然이나 推究其本면 則同是祖先之骨肉이니 
even being so, if one pursues and seeks its foundation, then it is such that they share the blood and flesh of ancestors. 

苟於宗族에 不相友愛이면 則是는 忘其本也라. 
If indeed, to not be fraternal and loving to each other with one's kinship clan would be to neglect that foundation. 

人而忘本이면 家道가 漸替라. 
To be human and neglect this foundation [results in] the way of the family gradually decline. 

 

*Discussion Questions: 

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

(Translation) 2019 虛實

2019-07-17T23:48:58Z

Hsanc:

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

__TOC__

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

{{둥근 모서리2
| =
孫子曰：凡先處戰地而待敵者佚，後處戰地而趨戰者勞。故善戰者，致人而不致於人。
能使敵自至者，利之也；能使敵不得至者，害之也。故敵佚能勞之，飽能饑之，安能動之。出其所不趨，趨其所不意。行千里而不勞者，行於無人之地也。攻而必取者，攻其所不守也；守而必固者，守其所不攻也。故善攻者，敵不知其所守；善守者，敵不知其所攻。微乎微乎，至於無形；神乎神乎，至於無聲，故能為敵之司命。進而不可禦者，沖其虛也；退而不可追者，速而不可及也。《孫子兵法. 第六》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===

Sunzi said: “In all cases, those who first settle in the battlefield and wait for their enemies are at ease and those who later settle in the battlefield and hasten to wage war are fatigued. Therefore, those who are good at waging war command others and are not commanded by others. Those who can make their enemies come, entice them. Those who can make their enemies not come, harm them. Thus, when the enemy is at ease, it can be fatigued.* When it is full, it can be starved. When it feels safe, it can be moved. Move to a place which they cannot reach. Reach a place that they have not thought of. Those who travel a thousand ''li'' and are not fatigued travel to the land of no one.

"Those who attack and always take [the spoils,] attack that which they [the enemy] do not guard. Those who guard and always solidify [their defenses,] guard that which they do not attack.

"Thus, as for those who are good at attacking, their enemies do not know what they guard. As for those who are good at guarding, their enemies do not know what they attack. With minuteness, they arrive at lacking form.** With supernaturality, they arrive at becoming without sound. Therefore, they can become the ministers of their enemy’s fate. Those who move forward and cannot be defended against, hit their emptiness. Those who retreat and cannot be pursued, are fast cannot be reached."

----

*Discussion Questions:

*HS: Note that I have change the original into the passive. I can’t quite figure out if the subject is the reader or “those who can…”
**HS: The passage I referred to in class comes from the first verse of the “Virtue” 德 (Ch. ''dé'') section of the ''Laozi.'' 上德不德，是以有德 (''Laozi'' 38:) "Superior Virtue is not virtuous, therefore it has virtue," in which the author of the ''Laozi'' distinguishes superior virtue (the virtue associated with the ''dao'') from the phony virtue of Confucians. I think the use of equivocation in both texts might give us a hint regarding the time of publication of the ''Sunzi'' as well as its philosophical orientations.

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

(Translation) 2019 虛實

2019-07-17T14:47:36Z

Hsanc:

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

__TOC__

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

{{둥근 모서리2
| =
孫子曰：凡先處戰地而待敵者佚，後處戰地而趨戰者勞。故善戰者，致人而不致於人。
能使敵自至者，利之也；能使敵不得至者，害之也。故敵佚能勞之，飽能饑之，安能動之。出其所不趨，趨其所不意。行千里而不勞者，行於無人之地也。攻而必取者，攻其所不守也；守而必固者，守其所不攻也。故善攻者，敵不知其所守；善守者，敵不知其所攻。微乎微乎，至於無形；神乎神乎，至於無聲，故能為敵之司命。進而不可禦者，沖其虛也；退而不可追者，速而不可及也。《孫子兵法. 第六》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===

Sunzi said: “In all cases, those who first settle in the battlefield and wait for their enemies are at ease and those who later settle in the battlefield and hasten to wage war are fatigued. Therefore, those who are good at waging war command others and are not commanded by others. Those who can make their enemies come, entice them. Those who can make their enemies not come, harm them. Thus, when the enemy is at ease, it can be fatigued.* When it is full, it can be starved. When it feels safe, it can be moved. Move to a place which they cannot reach. Reach a place that they have not thought of. Those who travel a thousand ''li'' and are not fatigued travel to the land of no one.

"Those who attack and always take [the spoils,] attack that which they [the enemy] do not guard. Those who guard and always solidify [their defenses,] guard that which they do not attack.

"Thus, as for those who are good at attacking, their enemies do not know what they guard. As for those who are good at guarding, their enemies do not know what they attack. With minuteness, they arrive at lacking form.** With supernaturality, they arrive at become without sound. Therefore, they can become the ministers of their enemy’s fate. Those who move forward and cannot be defended against, hit their emptiness. Those who retreat and cannot be pursued, are fast cannot be reached."

----

*Discussion Questions:

*HS: Note that I have change the original into the passive. I can’t quite figure out if the subject is the reader or “those who can…”
**HS: The passage I referred to in class comes from the first verse of the “Virtue” 德 (Ch. ''dé'') section of the ''Laozi.'' 上德不德，是以有德 (''Laozi'' 38:) "Superior Virtue is not virtuous, therefore it has virtue," in which the author of the ''Laozi'' distinguishes superior virtue (the virtue associated with the ''dao'') from the phony virtue of Confucians. I think the use of equivocation in both texts might give us a hint regarding the time of publication of the ''Sunzi'' as well as its philosophical orientations.

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

(Translation) 2019 虛實

2019-07-17T14:46:24Z

Hsanc:

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

__TOC__

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

{{둥근 모서리2
| =
孫子曰：凡先處戰地而待敵者佚，後處戰地而趨戰者勞。故善戰者，致人而不致於人。
能使敵自至者，利之也；能使敵不得至者，害之也。故敵佚能勞之，飽能饑之，安能動之。出其所不趨，趨其所不意。行千里而不勞者，行於無人之地也。攻而必取者，攻其所不守也；守而必固者，守其所不攻也。故善攻者，敵不知其所守；善守者，敵不知其所攻。微乎微乎，至於無形；神乎神乎，至於無聲，故能為敵之司命。進而不可禦者，沖其虛也；退而不可追者，速而不可及也。《孫子兵法. 第六》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===

Sunzi said: “In all cases, those who first settle in the battlefield and wait for their enemies are at ease and those who later settle in the battlefield and hasten to wage war are fatigued. Therefore, those who are good at waging war command others and are not commanded by others. Those who can make their enemies come, entice them. Those who can make their enemies not come, harm them. Thus, when the enemy is at ease, it can be fatigued.* When it is full, it can be starved. When it feels safe, it can be moved. Move to a place which they cannot reach. Reach a place that they have not thought of. Those who travel a thousand ''li'' and are not fatigued travel to the land of no one.

Those who attack and always take [the spoils,] attack that which they [the enemy] do not guard. Those who guard and always solidify [their defenses,] guard that which they do not attack.

Thus, as for those who are good at attacking, their enemies do not know what they guard. As for those who are good at guarding, their enemies do not know what they attack. With minuteness, they arrive at lacking form.** With supernaturality, they arrive at become without sound. Therefore, they can become the ministers of their enemy’s fate. Those who move forward and cannot be defended against, hit their emptiness. Those who retreat and cannot be pursued, are fast cannot be reached.

----

*Discussion Questions:

*HS: Note that I have change the original into the passive. I can’t quite figure out if the subject is the reader or “those who can…”
**HS: The passage I referred to in class comes from the first verse of the “Virtue” 德 (Ch. ''dé'') section of the ''Laozi.'' 上德不德，是以有德 (''Laozi'' 38:) "Superior Virtue is not virtuous, therefore it has virtue," in which the author of the ''Laozi'' distinguishes superior virtue (the virtue associated with the ''dao'') from the phony virtue of Confucians. I think the use of equivocation in both texts might give us a hint regarding the time of publication of the ''Sunzi'' as well as its philosophical orientations.

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

2019 啓蒙篇 19 - 22

2019-07-15T14:31:10Z

Hsanc:

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

{{원문텍스트
| =
19.

五行이 亦有相克之理하니 水克火하고 火克金하고 金克木하고 木克土하고 土復克水하니 乃操其相克之權하여 能用其相生之物者는 是人之功也라. 右地篇이라.'''

*乃: so, thus

*能V: be able to V

:'''五行亦有相克之理水克火火克金金克木木克土土復克水乃操其相克之權能用其相生之物者是人之功也'''

'''::: 物篇 :::'''

20.

天地生物之數가 有萬其衆이로되 而若言其動植之物이면 則草木禽獸蟲魚之屬이 最其較著者也니라

*最 S V 者: that which S V the most (adv.)

:'''天地生物之數有萬其衆而若言其動植之物則草木禽獸蟲魚之屬最其較著者也'''

21.

飛者는 爲禽이요 走者는 爲獸요 鱗介者는 爲蟲魚요 根植者는 爲草木이라.

:'''飛者爲禽走者爲獸鱗介者爲蟲魚根植者爲草木 '''

22.

飛禽은 卵翼이요 走獸는 胎乳하니 飛禽은 巢居하고 走獸는 穴處하고 蟲魚之物化生者는 最多니 而亦多生於水濕之地라.

*VN: V-ing/V-ed N

:'''飛禽卵翼走獸胎乳飛禽巢居走獸穴處蟲魚之物化生者最多而亦多生於水濕之地'''

}}

=='''Translation'''==

==='''Sentence 19 : Hector Sanchez'''===
----
The five phases (of ''qi'') also have a principle [pattern] of destroying each other. Water destroys fire. Fire destroys Metal. Metal destroys Wood. Wood destroys Earth. Earth again destroys Water. Therefore, we take [make use] of their power to destroy each other [so that] we may use the products [things] of their mutual begetting. This is the work of humans.

This was the section on the Earth.
 

*Discussion Questions: 
How can we deal with 理? If the character originally referred to the veins in the jade, how did it get it's Neo-Confucian connotation of principle?

==='''Sentence 20 : Hector Sanchez'''===
----
As for the number of living things in Heaven and Earth, there are 10,000 of their crowds.
And if speaking of its flora and fauna, then the groups of grasses and trees, birds and beasts, and worms and fishes are the most outstanding.

 

*Discussion Questions: 

==='''Sentence 21 : Nadia Arzberger'''===
----
Those that fly are birds; those that run are beasts; those that have scales are insects and fish; those that are rooted and planted are grass and trees.
 

*Discussion Questions: 
Q1: So then speaking of animals like...penguins would these be considered birds? But they cannot fly. What about beasts? They also cannot run. Would these animals not be considered because there are no penguins in the vicinity? But then what about elephants and hippos mentioned in the later passages? 

==='''Sentence 22 : Nadia Arzberger'''===
----
Flying birds cover their eggs with their wings to hatch; running beasts birth a fetus and nourishes via milk. Flying birds dwell in trees; running beasts dwell in caves. Insects and fish turn into things to be born of which there are many; mostly live in damp lands.
 

*Discussion Questions: 
Some sea creatures such as dolphins birth a fetus and nourish via milk but they definitely don't run and live in caves. What category would they belong to? 
(YO) I think you got them on that one. I guess dolphins (and penguins and others you mentioned above) are between classes--those that belong to both and neither at the same time. They are anomalies, and they shake our categorical system. Categories make knowledge because they serve as predicates ("A is a bird," "B is an insect," etc.). When something is category-less, we don't ''know'' what to call it or what it ''is''. 
卵翼 is two actions: giving birth to eggs (oviparous) and cover them with wings to hatch 
蟲魚之物化生者는 最多: Of insects and fish, those that turn into things and come into beings are the most numerous 

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

2019 啓蒙篇 19 - 22

2019-07-15T14:30:52Z

Hsanc:

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

{{원문텍스트
| =
19.

五行이 亦有相克之理하니 水克火하고 火克金하고 金克木하고 木克土하고 土復克水하니 乃操其相克之權하여 能用其相生之物者는 是人之功也라. 右地篇이라.'''

*乃: so, thus

*能V: be able to V

:'''五行亦有相克之理水克火火克金金克木木克土土復克水乃操其相克之權能用其相生之物者是人之功也'''

'''::: 物篇 :::'''

20.

天地生物之數가 有萬其衆이로되 而若言其動植之物이면 則草木禽獸蟲魚之屬이 最其較著者也니라

*最 S V 者: that which S V the most (adv.)

:'''天地生物之數有萬其衆而若言其動植之物則草木禽獸蟲魚之屬最其較著者也'''

21.

飛者는 爲禽이요 走者는 爲獸요 鱗介者는 爲蟲魚요 根植者는 爲草木이라.

:'''飛者爲禽走者爲獸鱗介者爲蟲魚根植者爲草木 '''

22.

飛禽은 卵翼이요 走獸는 胎乳하니 飛禽은 巢居하고 走獸는 穴處하고 蟲魚之物化生者는 最多니 而亦多生於水濕之地라.

*VN: V-ing/V-ed N

:'''飛禽卵翼走獸胎乳飛禽巢居走獸穴處蟲魚之物化生者最多而亦多生於水濕之地'''

}}

=='''Translation'''==

==='''Sentence 19 : Hector Sanchez'''===
----
The five phases (of qi) also have a principle [pattern] of destroying each other. Water destroys fire. Fire destroys Metal. Metal destroys Wood. Wood destroys Earth. Earth again destroys Water. Therefore, we take [make use] of their power to destroy each other [so that] we may use the products [things] of their mutual begetting. This is the work of humans.

This was the section on the Earth.
 

*Discussion Questions: 
How can we deal with 理? If the character originally referred to the veins in the jade, how did it get it's Neo-Confucian connotation of principle?

==='''Sentence 20 : Hector Sanchez'''===
----
As for the number of living things in Heaven and Earth, there are 10,000 of their crowds.
And if speaking of its flora and fauna, then the groups of grasses and trees, birds and beasts, and worms and fishes are the most outstanding.

 

*Discussion Questions: 

==='''Sentence 21 : Nadia Arzberger'''===
----
Those that fly are birds; those that run are beasts; those that have scales are insects and fish; those that are rooted and planted are grass and trees.
 

*Discussion Questions: 
Q1: So then speaking of animals like...penguins would these be considered birds? But they cannot fly. What about beasts? They also cannot run. Would these animals not be considered because there are no penguins in the vicinity? But then what about elephants and hippos mentioned in the later passages? 

==='''Sentence 22 : Nadia Arzberger'''===
----
Flying birds cover their eggs with their wings to hatch; running beasts birth a fetus and nourishes via milk. Flying birds dwell in trees; running beasts dwell in caves. Insects and fish turn into things to be born of which there are many; mostly live in damp lands.
 

*Discussion Questions: 
Some sea creatures such as dolphins birth a fetus and nourish via milk but they definitely don't run and live in caves. What category would they belong to? 
(YO) I think you got them on that one. I guess dolphins (and penguins and others you mentioned above) are between classes--those that belong to both and neither at the same time. They are anomalies, and they shake our categorical system. Categories make knowledge because they serve as predicates ("A is a bird," "B is an insect," etc.). When something is category-less, we don't ''know'' what to call it or what it ''is''. 
卵翼 is two actions: giving birth to eggs (oviparous) and cover them with wings to hatch 
蟲魚之物化生者는 最多: Of insects and fish, those that turn into things and come into beings are the most numerous 

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

2019 啓蒙篇 19 - 22

2019-07-15T14:30:22Z

Hsanc:

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

{{원문텍스트
| =
19.

五行이 亦有相克之理하니 水克火하고 火克金하고 金克木하고 木克土하고 土復克水하니 乃操其相克之權하여 能用其相生之物者는 是人之功也라. 右地篇이라.'''

*乃: so, thus

*能V: be able to V

:'''五行亦有相克之理水克火火克金金克木木克土土復克水乃操其相克之權能用其相生之物者是人之功也'''

'''::: 物篇 :::'''

20.

天地生物之數가 有萬其衆이로되 而若言其動植之物이면 則草木禽獸蟲魚之屬이 最其較著者也니라

*最 S V 者: that which S V the most (adv.)

:'''天地生物之數有萬其衆而若言其動植之物則草木禽獸蟲魚之屬最其較著者也'''

21.

飛者는 爲禽이요 走者는 爲獸요 鱗介者는 爲蟲魚요 根植者는 爲草木이라.

:'''飛者爲禽走者爲獸鱗介者爲蟲魚根植者爲草木 '''

22.

飛禽은 卵翼이요 走獸는 胎乳하니 飛禽은 巢居하고 走獸는 穴處하고 蟲魚之物化生者는 最多니 而亦多生於水濕之地라.

*VN: V-ing/V-ed N

:'''飛禽卵翼走獸胎乳飛禽巢居走獸穴處蟲魚之物化生者最多而亦多生於水濕之地'''

}}

=='''Translation'''==

==='''Sentence 19 : Hector Sanchez'''===
----
The five phases (of qi) also have a principle [pattern] of destroying each other. Water destroys fire. Fire destroys Metal. Metal destroys Wood. Wood destroys Earth. Earth again destroys Water. Therefore, we take [make use] of their power to destroy each other [so that] we may use the products [things] of their mutual begetting. This is the work of humans.

This was the section on the Earth.
 

*Discussion Questions: 
How can we deal with 理? If the character originally referred to the veins in the jade, how did it get it's Neo-Confucian connotation of principle?

==='''Sentence 20 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 21 : Nadia Arzberger'''===
----
Those that fly are birds; those that run are beasts; those that have scales are insects and fish; those that are rooted and planted are grass and trees.
 

*Discussion Questions: 
Q1: So then speaking of animals like...penguins would these be considered birds? But they cannot fly. What about beasts? They also cannot run. Would these animals not be considered because there are no penguins in the vicinity? But then what about elephants and hippos mentioned in the later passages? 

==='''Sentence 22 : Nadia Arzberger'''===
----
Flying birds cover their eggs with their wings to hatch; running beasts birth a fetus and nourishes via milk. Flying birds dwell in trees; running beasts dwell in caves. Insects and fish turn into things to be born of which there are many; mostly live in damp lands.
 

*Discussion Questions: 
Some sea creatures such as dolphins birth a fetus and nourish via milk but they definitely don't run and live in caves. What category would they belong to? 
(YO) I think you got them on that one. I guess dolphins (and penguins and others you mentioned above) are between classes--those that belong to both and neither at the same time. They are anomalies, and they shake our categorical system. Categories make knowledge because they serve as predicates ("A is a bird," "B is an insect," etc.). When something is category-less, we don't ''know'' what to call it or what it ''is''. 
卵翼 is two actions: giving birth to eggs (oviparous) and cover them with wings to hatch 
蟲魚之物化生者는 最多: Of insects and fish, those that turn into things and come into beings are the most numerous 

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

(Translation) 2019 伎利檀

2019-07-11T15:49:04Z

Hsanc:

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

__TOC__

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

{{둥근 모서리2
| =
天竺之西，有歐羅巴，歐羅巴者，方言大西也。其國有一道曰伎利檀，方言事天也。其道非儒非釋非仙，別立一端，凡處心行事，不違於天，而列國各盡天尊之象，奉而事之，排老釋及我教如仇敵。至如我多所稱述，而大本懸絕，至於佛教深排輪迴之說，而以天堂地獄為有。其俗不尚婚娶，擇平生不近女色者，為之君長，號教化皇。繼天主頒教諭世，無有襲嗣，擇賢而立，無私家，惟公是務。又無子，惟兆民是子。其書若如回回，以左為上，而此則横書作行。其士重朋友之交，多精天文星象。《於于野談》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez''===

To the west of India, there is Europe. As for Europe, in the local language, it [means] “Far West.” Their countries have one way called ''kiridan'', which in the local language means “Serving Heaven.” Their way is not Confucianism. Nor is it Buddhism or Daoism. It stands alone [because of] one precept [dan, foundation.] In all cases [Europeans] conduct their minds and carry out their affairs by not moving away from Heaven and as for their states, they all draw images of the Lord of Heaven, respect and serve them.

They reject [Huang-]Lao thought, Buddhism and Our School as enemies and opponents. When we get to comparing [them with] the many things our schools teach, their great foundations are extremely distant. When we get to Buddhism, they deeply reject the dogma of ''samsara'' and take the Heavenly Halls [Heaven] and Earthly Prisons [Hell] to exist. Their customs do not observe [respect] marriage and [they] choose one who in his whole life has not been near a woman or sexual pleasure and make him their leader, which they call the Emperor of Moral Cultivation [Pope.]

Following the Lord of Heaven, he promulgates teachings and instructs the world. He has no hereditary succession. They choose the worthy and raise them [to the papacy.] He has no private household. Only the public affairs are of his concern. He also has no sons. Only the people are his sons.

Their writing is like that of the Hui people and [they] take the left to be the top and because of this, they write horizontally to make a line. Their scholars emphasize the relations between friends and are heavily proficient in the Heavenly patterns and the appearance of stars.

From ''Ŏu yadam''

----

*Discussion Questions:

abcd

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

2019 啓蒙篇 23 - 26

2019-07-10T07:48:43Z

Hsanc:

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

{{원문텍스트
| =
23.

春生而秋死者는 草也요 秋則葉脫하고 而春復榮華者는 木也라. 其葉이 蒼翠요 其花가 五色이니 其根이 深者는 枝葉이 必茂하고 其有花者는 必有實이니라.

*必V: surely/certainly V

:'''春生而秋死者草也秋則葉脫而春復榮華者木也其葉蒼翠其花五色其根深者枝葉必茂其有花者必有實'''

24.

虎豹犀象之屬은 在於山하고 牛馬鷄犬之物은 畜於家하니 牛以耕墾이요 馬以乘載요 犬以守夜요 鷄以司晨이요 犀取其角이요 象取其牙요 虎豹는 取其皮라.

*N 以 VP: VP with (using) N

*在於N: to be in N

:'''虎豹犀象之屬在於山牛馬鷄犬之物畜於家牛以耕墾馬以乘載犬以守夜鷄以司晨犀取其角象取其牙虎豹取其皮'''

25.

山林에 多不畜之禽獸하고 川澤에 多無益之蟲魚故로 人以力殺하고 人以智取하여 或用其毛羽骨角하고 或供於祭祀賓客飮食之間이라.

*N as a place/time

*N1 N2 之間: between N1 and N2
　 N之間: during/among N

:'''山林多不畜之禽獸川澤多無益之蟲魚故人以力殺人以智取或用其毛羽骨角或供於祭祀賓客飮食之間'''

26.

走獸之中에 有麒麟焉하고 飛禽之中에 有鳳凰焉하고 蟲魚之中에 有靈龜焉하고 有飛龍焉하니 此四物者는 乃物之靈異者也라. 故로 或出於聖王之世라.

*此 and 彼

*故: therefore, for that reason

*出於N: to come out from/into N

:'''走獸之中有麒麟焉飛禽之中有鳳凰焉蟲魚之中有靈龜焉有飛龍焉此四物者乃物之靈異者也故或出於聖王之世'''

}}

=='''Translation'''==

==='''Sentence 23 : Hector Sanchez'''===
----
As for what is born in the spring and dies in the fall, this is the grass. As for what (i.e, the things that) if it is fall, its leaves fall off and when it is spring, once again flourish grandly, these are the trees.

Their leaves are green and jade-colored. Their flowers are of five colors. As for [the things whose] roots are deep, their branches and leaves are necessarily splendid.

As for their having flowers, they necessarily have fruits.
 

*Discussion Questions: 
HS: What could be a good universal translation for 其有...者?

==='''Sentence 24 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 25 : Nadia Arzberger'''===
----
In mountains [and] forests, there are not a lot of raised birds [and] beasts; In flowing and standing waters, there are many insects and fish without use, therefore people kill [them] with their strength, people collect [them] with their wit and use their fur, feathers, bones, [and] horns';and provide food and drink for sacrifice or guests.
 

*Discussion Questions: 
As discussed in class, should we translate the last couple of characters as "provide sacrifices to offer, provide for guests, and provide drink and food" or as above or is there another way?

==='''Sentence 26 : Nadia Arzberger'''===
----
Among walking beasts, there is the Kirin (Ch: Qilin); among flying birds, there is the BongHwang (Ch: fenghuang) there; among insects and fish, there are the Spirit Tortoise (Ling Gui) and the Flying Dragon (Fei Long); These four things are the only ones that which have spirits and [are] extraordinary; Therefore, sometimes they come out during the time of the sage kings.
 

*Discussion Questions: 
So within walking beasts there is the kirin and in the birds there is the bonghwang, but within the fish and insects there are two. Would you argue that the spirit tortoise is more insect-like or fish-like? The same for the Flying Dragon? 

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

2019 啓蒙篇 23 - 26

2019-07-10T07:47:36Z

Hsanc:

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

{{원문텍스트
| =
23.

春生而秋死者는 草也요 秋則葉脫하고 而春復榮華者는 木也라. 其葉이 蒼翠요 其花가 五色이니 其根이 深者는 枝葉이 必茂하고 其有花者는 必有實이니라.

*必V: surely/certainly V

:'''春生而秋死者草也秋則葉脫而春復榮華者木也其葉蒼翠其花五色其根深者枝葉必茂其有花者必有實'''

24.

虎豹犀象之屬은 在於山하고 牛馬鷄犬之物은 畜於家하니 牛以耕墾이요 馬以乘載요 犬以守夜요 鷄以司晨이요 犀取其角이요 象取其牙요 虎豹는 取其皮라.

*N 以 VP: VP with (using) N

*在於N: to be in N

:'''虎豹犀象之屬在於山牛馬鷄犬之物畜於家牛以耕墾馬以乘載犬以守夜鷄以司晨犀取其角象取其牙虎豹取其皮'''

25.

山林에 多不畜之禽獸하고 川澤에 多無益之蟲魚故로 人以力殺하고 人以智取하여 或用其毛羽骨角하고 或供於祭祀賓客飮食之間이라.

*N as a place/time

*N1 N2 之間: between N1 and N2
　 N之間: during/among N

:'''山林多不畜之禽獸川澤多無益之蟲魚故人以力殺人以智取或用其毛羽骨角或供於祭祀賓客飮食之間'''

26.

走獸之中에 有麒麟焉하고 飛禽之中에 有鳳凰焉하고 蟲魚之中에 有靈龜焉하고 有飛龍焉하니 此四物者는 乃物之靈異者也라. 故로 或出於聖王之世라.

*此 and 彼

*故: therefore, for that reason

*出於N: to come out from/into N

:'''走獸之中有麒麟焉飛禽之中有鳳凰焉蟲魚之中有靈龜焉有飛龍焉此四物者乃物之靈異者也故或出於聖王之世'''

}}

=='''Translation'''==

==='''Sentence 23 : (name)'''===
----
As for what is born in the spring and dies in the fall, this is the grass. As for what (i.e, the things that) if it is fall, its leaves fall off and when it is spring, once again flourish grandly, these are the trees.

Their leaves are green and jade-colored. Their flowers are of five colors. As for [the things whose] roots are deep, their branches and leaves are necessarily splendid.

As for their having flowers, they necessarily have fruits.
 

*Discussion Questions: 
HS: What could be a good universal translation for 其有...者?

==='''Sentence 24 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

==='''Sentence 25 : Nadia Arzberger'''===
----
In mountains [and] forests, there are not a lot of raised birds [and] beasts; In flowing and standing waters, there are many insects and fish without use, therefore people kill [them] with their strength, people collect [them] with their wit and use their fur, feathers, bones, [and] horns';and provide food and drink for sacrifice or guests.
 

*Discussion Questions: 
As discussed in class, should we translate the last couple of characters as "provide sacrifices to offer, provide for guests, and provide drink and food" or as above or is there another way?

==='''Sentence 26 : Nadia Arzberger'''===
----
Among walking beasts, there is the Kirin (Ch: Qilin); among flying birds, there is the BongHwang (Ch: fenghuang) there; among insects and fish, there are the Spirit Tortoise (Ling Gui) and the Flying Dragon (Fei Long); These four things are the only ones that which have spirits and [are] extraordinary; Therefore, sometimes they come out during the time of the sage kings.
 

*Discussion Questions: 
So within walking beasts there is the kirin and in the birds there is the bonghwang, but within the fish and insects there are two. Would you argue that the spirit tortoise is more insect-like or fish-like? The same for the Flying Dragon? 

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

(Translation) 2019 王儉朝鮮

2019-07-10T00:21:09Z

Hsanc:

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

__TOC__

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

{{둥근 모서리2
| =
古記云, “昔有桓國.庻子桓雄數意天下貪求人世. 父知子意下視三危太伯可以弘益人間, 乃授天符印三箇遣徃理之. 雄率徒三千降於太伯山頂. 神壇樹下謂之神市, 是謂桓雄天王也. 將風伯·雨師·雲師, 而主糓主命主病主刑主善惡凡主人間三百六十餘事在世理化. 時有一熊一虎同穴而居, 常祈, 于神雄願化爲人. 時神遺霊艾一炷蒜二十枚曰, ‘爾軰食之不見日光百日, 便得人形.’ 熊虎得而食之忌三七日熊得女身, 虎不能忌而不得人身. 熊女者無與爲婚故每於壇樹下呪願有孕. 雄乃假化而㛰之. 孕生子號曰壇君王倹. 以唐髙即位五十年庚寅. 都平壤城始稱朝鮮. 又移都於白岳山阿斯逹, 又名弓忽山又今旀逹. 御國一千五百年. 周虎王即位己卯封箕子於朝鮮, 壇君乃移於藏唐亰後還隠於阿斯逹爲山神, 壽一千九百八歳.”
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez''===

The old records say: “In the past there was the state of Hwan. A secondary son, Hwanung had intended many times to come down from Heaven and pursue the world of humans. His father, knowing his son thought about coming down, inspected the three Mountains and Mount T’aebaek [and of them said that it] could be used to greatly benefit the people in there. Then, he gave him three Heavenly symbols [regalia] and dispatched him to go rule them.
[Hwan]ung led a following of three thousand coming down to the top of T’aebaek Mountain. The [area] beneath] the altar tree was called the Sacred City. Upon this, he was called Hwanung the Heavenly King. With the Chief of Wind, and the commanders of rain and clouds, he ruled over grains, fate, illness, punishment, and the good or evil of all, and ruled over the people’s more than three hundred sixty human affairs.

In those days there was a bear and a tiger who together lived at a cave. They regularly prayed to Hwanung hoping that they would be turned into people. One time, the god presented them with one stick of wormwood and 20 cloves of garlic and said: “If you two eat this and do not see the sunlight for a hundred days, then you will achieve human form.”The bear and the tiger got and ate this and avoided for 21 days the sun, and the bear achieved a female body. The tiger could not avoid [light] and did not get a human form. As for the bear woman, she lacked with whom to get married and thus frequently, beneath the altar tree prayed [regarding her] wish to be pregnant. [Hwan]ung then temporarily changed [into a human] and married her. When pregnant she gave birth to a son and named him Tan’gun Wanggŏm.

In the 50th year [after the] enthronement of King Gao [Yao] of Tang, a Kyŏngin year, he set his capital at Pyŏngyang Fortress and began calling [his kingdom] Chosŏn.

He also moved the capital to Asadal (Paekaksan,) also named Kŭmmyŏdal (Kungholsan.) He ruled the kingdom for 1500 years.

In the Kimyo year after the enthronement of King Hu [Wu] of Zhou, [the Zhou] enfeoffed Kija in Chosŏn. Tan’gun then moved to Changdangkyŏng and later returned and hid at Asadal, where he became a mountain deity and lived [a long life] until he was 1908 years old.

----

*Discussion Questions:

abcd

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

(Translation) 2019 王儉朝鮮

2019-07-09T15:00:16Z

Hsanc:

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

__TOC__

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

{{둥근 모서리2
| =
古記云, “昔有桓國.庻子桓雄數意天下貪求人世. 父知子意下視三危太伯可以弘益人間, 乃授天符印三箇遣徃理之. 雄率徒三千降於太伯山頂. 神壇樹下謂之神市, 是謂桓雄天王也. 將風伯·雨師·雲師, 而主糓主命主病主刑主善惡凡主人間三百六十餘事在世理化. 時有一熊一虎同穴而居, 常祈, 于神雄願化爲人. 時神遺霊艾一炷蒜二十枚曰, ‘爾軰食之不見日光百日, 便得人形.’ 熊虎得而食之忌三七日熊得女身, 虎不能忌而不得人身. 熊女者無與爲婚故每於壇樹下呪願有孕. 雄乃假化而㛰之. 孕生子號曰壇君王倹. 以唐髙即位五十年庚寅. 都平壤城始稱朝鮮. 又移都於白岳山阿斯逹, 又名弓忽山又今旀逹. 御國一千五百年. 周虎王即位己卯封箕子於朝鮮, 壇君乃移於藏唐亰後還隠於阿斯逹爲山神, 壽一千九百八歳.”
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez''===

The old records say: “In the past there was the state of Hwan. A secondary son, Hwanung had intended many times to come down from Heaven and pursue the world of humans. His father, knowing his son thought about coming down, inspected the three Mountains, [and of] T’aebaek [said that it] could be used to greatly benefit the people in there. Then, he gave him three Heavenly symbols [regalia] and dispatched him to go rule them.
[Hwan]ung led a following of three thousand coming down to the top of T’aebaek Mountain. The [area] beneath] the altar tree was called the Sacred City. Upon this, he was called Hwanung the Heavenly King.
With the Chief of Wind, and the commanders of rain and clouds, he ruled over grains, fate, illness, punishment, and the good or evil of all, and ruled over the people’s more than three hundred sixty human affairs.
In those days there was a bear and a tiger who together lived at a cave. They regularly prayed to Hwanung hoping that they would be turned into people. One time, the god presented them with one stick of wormwood and 20 cloves of garlic and said: “If you two eat this and do not see the sunlight for a hundred days, then you will achieve human form.”
The bear and the tiger got and ate this and avoided for 21 days the sun, and the bear achieved a female body. The tiger could not avoid [light] and did not get a human form.
As for the bear woman, she lacked with whom to get married and thus frequently, beneath the altar tree prayed [regarding her] wish to be pregnant. [Hwan]ung then temporarily changed [into a human] and married her. When pregnant she gave birth to a son and named him Tan’gun Wanggŏm.
In the 50th year [after the] enthronement of King Gao [Yao] of Tang, a Kyŏngin year, he set his capital at Pyŏngyang Fortress and began calling [his kingdom] Chosŏn.

He also moved the capital to Asadal (Paekaksan,) also named Kŭmmyŏdal (Kungholsan.) He ruled the kingdom for 1500 years.
In the Kimyo year after the enthronement of King Hu [Wu] of Zhou, [the Zhou] enfeoffed Kija in Chosŏn. Tan’gun then moved to Changdangkyŏng and later returned and hid at Asadal, where he became a mountain deity and lived [a long life] until he was 1908 years old.

----

*Discussion Questions:

abcd

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

2019 啓蒙篇 07 - 09

2019-07-06T01:31:43Z

Hsanc:

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

{{원문텍스트
| =
7.

天之十干이 與地之十二支로 相合而爲六十甲子하니 所謂六十甲子者는 甲子乙丑丙寅丁卯로 至壬戌癸亥是也라.

*與 N: (together) with N

*相: each other

:'''天之十干與地之十二支相合而爲六十甲子所謂六十甲子者甲子乙丑丙寅丁卯至壬戌癸亥是也'''

8.

十有二月者는 自正月二月로 至十二月也라. 一歲之中에 亦有四時하니, 四時者는 春夏秋冬이 是也라.

*自N1 至 N2 : from N1 to N2

*N 之中: within N

*亦: also, again

:'''十有二月者自正月二月至十二月也一歲之中亦有四時四時者春夏秋冬是也'''

9.

以十二月로 分屬於四時하니 正月二月三月은 屬之於春하고 四月五月六月은 屬之於夏하고 七月八月九月은 屬之於秋하고 十月十日月十二月은 屬之於冬하니 晝長夜短而天地之氣大暑면 則爲夏하고 夜長晝短而天地之氣大寒면 則爲冬하다. 春秋則晝夜長短平均인데, 而春氣微溫하고, 秋氣微凉이니라.

*之 (pronoun “it, him, her, them”)

:'''以十二月分屬於四時正月二月三月屬之於春四月五月六月屬之於夏七月八月九月屬之於秋十月十日月十二月屬之於冬晝長夜短而天地之氣大暑則爲夏夜長晝短而天地之氣大寒則爲冬春秋則晝夜長短平均而春氣微溫秋氣微凉'''

　
}}

=='''Translation'''==

==='''Sentence 7 : Kristina Kaltenbach'''===
----
The 10 stems of heaven with the 12 Branches of the earth combine together and make the sexagenary cycle.
The so called sexagenary cycle is from ''kapcha, ŭlch’uk, pyŏngin, chŏngmyo'' up to ''imsul'' and ''kyehae'', these are [the combinations].
 

*Discussion Questions: 

==='''Sentence 8 : Hector Sanchez'''===
----
As for the 12 months, [these] go from the first (''chŏng'') and second months to the twelfth month.
Within a year, there also are four seasons. As for the four seasons, spring, summer, autumn, and winter, these are [them.]
 

*Discussion Questions: 

==='''Sentence 9 : Hector Sanchez'''===
----
We take the 12 months and divide them into belonging to four seasons
As for the first, second, and third months, we classify them into the spring.
As for the fourth, fifth, and sixth months, we classify them into the summer.
As for the seventh, eighth, and ninth months, we classify them into the autumn.
As for the tenth, eleventh, and twelfth months, we classify them into the winter.
When the days are long, the nights short and the air of Heaven and Earth greatly warm, then, it is summer.
When the nights are long, the days short, and the air of Heaven and Earth greatly cold, then, it is winter.
If it is spring or autumn, then, the length of night and day is the same and in spring, the air is mildly warm [while] in autumn, the air is mildly cool.
 

*Discussion Questions: 

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

2019 啓蒙篇 07 - 09

2019-07-06T01:25:29Z

Hsanc:

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

{{원문텍스트
| =
7.

天之十干이 與地之十二支로 相合而爲六十甲子하니 所謂六十甲子者는 甲子乙丑丙寅丁卯로 至壬戌癸亥是也라.

*與 N: (together) with N

*相: each other

:'''天之十干與地之十二支相合而爲六十甲子所謂六十甲子者甲子乙丑丙寅丁卯至壬戌癸亥是也'''

8.

十有二月者는 自正月二月로 至十二月也라. 一歲之中에 亦有四時하니, 四時者는 春夏秋冬이 是也라.

*自N1 至 N2 : from N1 to N2

*N 之中: within N

*亦: also, again

:'''十有二月者自正月二月至十二月也一歲之中亦有四時四時者春夏秋冬是也'''

9.

以十二月로 分屬於四時하니 正月二月三月은 屬之於春하고 四月五月六月은 屬之於夏하고 七月八月九月은 屬之於秋하고 十月十日月十二月은 屬之於冬하니 晝長夜短而天地之氣大暑면 則爲夏하고 夜長晝短而天地之氣大寒면 則爲冬하다. 春秋則晝夜長短平均인데, 而春氣微溫하고, 秋氣微凉이니라.

*之 (pronoun “it, him, her, them”)

:'''以十二月分屬於四時正月二月三月屬之於春四月五月六月屬之於夏七月八月九月屬之於秋十月十日月十二月屬之於冬晝長夜短而天地之氣大暑則爲夏夜長晝短而天地之氣大寒則爲冬春秋則晝夜長短平均而春氣微溫秋氣微凉'''

　
}}

=='''Translation'''==

==='''Sentence 7 : Kristina Kaltenbach'''===
----
The 10 stems of heaven with the 12 Branches of the earth combine together and make the sexagenary cycle.
The so called sexagenary cycle is from ''kapcha, ŭlch’uk, pyŏngin, chŏngmyo'' up to ''imsul'' and ''kyehae'', these are [the combinations].
 

*Discussion Questions: 

==='''Sentence 8 : Hector Sanchez'''===
----
As for the 12 months, [these] go from the first (''chŏng'') and second months to the twelfth month.
Within a year, there also are four seasons. As for the four seasons, spring, summer, autumn, and winter, these are [them.]
 

*Discussion Questions: 

==='''Sentence 9 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

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

2019 啓蒙篇 07 - 09

2019-07-05T23:28:49Z

Hsanc:

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

{{원문텍스트
| =
7.

天之十干이 與地之十二支로 相合而爲六十甲子하니 所謂六十甲子者는 甲子乙丑丙寅丁卯로 至壬戌癸亥是也라.

*與 N: (together) with N

*相: each other

:'''天之十干與地之十二支相合而爲六十甲子所謂六十甲子者甲子乙丑丙寅丁卯至壬戌癸亥是也'''

8.

十有二月者는 自正月二月로 至十二月也라. 一歲之中에 亦有四時하니, 四時者는 春夏秋冬이 是也라.

*自N1 至 N2 : from N1 to N2

*N 之中: within N

*亦: also, again

:'''十有二月者自正月二月至十二月也一歲之中亦有四時四時者春夏秋冬是也'''

9.

以十二月로 分屬於四時하니 正月二月三月은 屬之於春하고 四月五月六月은 屬之於夏하고 七月八月九月은 屬之於秋하고 十月十日月十二月은 屬之於冬하니 晝長夜短而天地之氣大暑면 則爲夏하고 夜長晝短而天地之氣大寒면 則爲冬하다. 春秋則晝夜長短平均인데, 而春氣微溫하고, 秋氣微凉이니라.

*之 (pronoun “it, him, her, them”)

:'''以十二月分屬於四時正月二月三月屬之於春四月五月六月屬之於夏七月八月九月屬之於秋十月十日月十二月屬之於冬晝長夜短而天地之氣大暑則爲夏夜長晝短而天地之氣大寒則爲冬春秋則晝夜長短平均而春氣微溫秋氣微凉'''

　
}}

=='''Translation'''==

==='''Sentence 7 : Kristina Kaltenbach'''===
----
The 10 stems of heaven with the 12 Branches of the earth combine together and make the sexagenary cycle.
The so called sexagenary cycle is from ''kapcha, ŭlch’uk, pyŏngin, chŏngmyo'' up to ''imsul'' and ''kyehae'', these are [the combinations].
 

*Discussion Questions: 

==='''Sentence 8 : (name)'''===
----
As for the 12 months, [these] go from the first (''chŏng'') and second months to the twelfth month.
Within a year, there also are four seasons. As for the four seasons, spring, summer, autumn, and winter, these are [them.]
 

*Discussion Questions: 

==='''Sentence 9 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

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

(Translation) 2019 朝三暮四

2019-07-04T10:30:58Z

Hsanc:

{{Primary Source Document3
|Image = 2019조삼모사.jpg
|English = Three in the morning, four in the evening
|Chinese = 朝三暮四(''Zhao san mu si'')
|Korean = 조삼모사(''Josammosa'')
|Genre =
|Type =
|Author = 莊子(''Zhuangzi'')
|Year =
|Source = 《莊子.齊物論》
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
勞神明為一，而不知其同也，謂之朝三。何謂朝三？曰狙公賦芧，曰：「朝三而莫四。」眾狙皆怒。曰：「然則朝四而莫三。」眾狙皆悅。名實未虧，而喜怒為用，亦因是也。是以聖人和之以是非，而休乎天鈞，是之謂兩行。《莊子.齊物論》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===
[We] put under strain our intelligence by making [things] into one yet we do not know if they are [already] the same. This is called “three in the morning.” What is meant by “Three in the morning?” It means [the following:] The monkey master was giving out acorns saying: “Three in the morning. At night, four.” The crowd of monkeys was all angry. He said: “This being so, then, [let us have] four in the morning and three at night.” The crowd of monkeys was all pleased.

Words and meanings were not damaged, yet happiness and anger were [lit. became] used [by the monkey master.] [This] too is following “this.” Therefore the sage harmonizes them [the monkeys] by means of disputes and comes to rest at the [center of] Celestial Scale. This is called the “two paths.”

From the ''Zhuangzi'', "On Making Things Equal"

----

*Discussion Questions:
HS: 亦因是也: Translating the clause as “[This] too is following ‘this’” makes sense when considering the passage immediately preceding this anecdote (''Zhuangzi''; "On Making Things Equal," 5:) 物無非彼，物無非是。自彼則不見，自知則知之。故曰：彼出於是，是亦因彼。
“There is nothing that is not a “that”; there is nothing that is not a “this.” One cannot see oneself as a “that,” but if one knows oneself, one knows what it is to be an other. That is why it is said, “That arises from this, and this also relies on a that.” This is the explanation of how this and that are born in the same instant.” (Eno Translation)

HS: Can we take the 之 of 聖人和之以 to mean humans by extension?

HS: I added the "at the center" to 天鈞 to give a sense of being above the small, petty scale of humans, a common theme across the ''Zhuangzi'' first explored in the ''Peng'' bird passage, the opening lines of the Inner Chapters.

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

(Translation) 2019 朝三暮四

2019-07-04T10:30:34Z

Hsanc:

{{Primary Source Document3
|Image = 2019조삼모사.jpg
|English = Three in the morning, four in the evening
|Chinese = 朝三暮四(''Zhao san mu si'')
|Korean = 조삼모사(''Josammosa'')
|Genre =
|Type =
|Author = 莊子(''Zhuangzi'')
|Year =
|Source = 《莊子.齊物論》
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
勞神明為一，而不知其同也，謂之朝三。何謂朝三？曰狙公賦芧，曰：「朝三而莫四。」眾狙皆怒。曰：「然則朝四而莫三。」眾狙皆悅。名實未虧，而喜怒為用，亦因是也。是以聖人和之以是非，而休乎天鈞，是之謂兩行。《莊子.齊物論》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===
[We] put under strain our intelligence by making [things] into one yet we do not know if they are [already] the same. This is called “three in the morning.” What is meant by “Three in the morning?” It means [the following:] The monkey master was giving out acorns saying: “Three in the morning. At night, four.” The crowd of monkeys was all angry. He said: “This being so, then, [let us have] four in the morning and three at night.” The crowd of monkeys was all pleased.

Words and meanings were not damaged, yet happiness and anger were [lit. became] used [by the monkey master.] [This] too is following “this.” Therefore the sage harmonizes them [the monkeys] by means of disputes and comes to rest at the [center of] Celestial Scale. This is called the “two paths.”

From the ''Zhuangzi'', "On Making Things Equal"

----

*Discussion Questions:
亦因是也: Translating the clause as “[This] too is following ‘this’” makes sense when considering the passage immediately preceding this anecdote (''Zhuangzi''; "On Making Things Equal," 5:) 物無非彼，物無非是。自彼則不見，自知則知之。故曰：彼出於是，是亦因彼。
“There is nothing that is not a “that”; there is nothing that is not a “this.” One cannot see oneself as a “that,” but if one knows oneself, one knows what it is to be an other. That is why it is said, “That arises from this, and this also relies on a that.” This is the explanation of how this and that are born in the same instant.” (Eno Translation)

Can we take the 之 of 聖人和之以 to mean humans by extension?

I added the "at the center" to 天鈞 to give a sense of being above the small, petty scale of humans, a common theme across the ''Zhuangzi'' first explored in the ''Peng'' bird passage, the opening lines of the Inner Chapters.

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

(Translation) 2019 朝三暮四

2019-07-04T10:26:30Z

Hsanc:

{{Primary Source Document3
|Image = 2019조삼모사.jpg
|English = Three in the morning, four in the evening
|Chinese = 朝三暮四(''Zhao san mu si'')
|Korean = 조삼모사(''Josammosa'')
|Genre =
|Type =
|Author = 莊子(''Zhuangzi'')
|Year =
|Source = 《莊子.齊物論》
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
勞神明為一，而不知其同也，謂之朝三。何謂朝三？曰狙公賦芧，曰：「朝三而莫四。」眾狙皆怒。曰：「然則朝四而莫三。」眾狙皆悅。名實未虧，而喜怒為用，亦因是也。是以聖人和之以是非，而休乎天鈞，是之謂兩行。《莊子.齊物論》
}}

=='''Translation'''==

==='''Student Translation : Hector Sanchez'''===
[We] put under strain our intelligence by making [things] into one yet we do not know if they are [already] the same. This is called “three in the morning.” What is meant by “Three in the morning?” It means [the following:] The monkey master was giving out acorns saying: “Three in the morning. At night, four.” The crowd of monkeys was all angry. He said: “This being so, then, [let us have] four in the morning and three in the afternoon.” The crowd of monkeys was all pleased.

Words and meanings were not damaged, yet happiness and anger were [lit. became] used [by the monkey master.] [This] too is following “this.” Therefore the sage harmonizes them [the monkeys] by means of disputes and comes to rest at the [center of] Celestial Scale. This is called the “two paths.”

From the ''Zhuangzi'', "On Making Things Equal"

----

*Discussion Questions:
亦因是也: Translating the clause as “[This] too is following ‘this’” makes sense when considering the passage immediately preceding this anecdote (''Zhuangzi''; "On Making Things Equal," 5:) 物無非彼，物無非是。自彼則不見，自知則知之。故曰：彼出於是，是亦因彼。
“There is nothing that is not a “that”; there is nothing that is not a “this.” One cannot see oneself as a “that,” but if one knows oneself, one knows what it is to be an other. That is why it is said, “That arises from this, and this also relies on a that.” This is the explanation of how this and that are born in the same instant.” (Eno Translation)

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

(Translation) 2019 率居

2019-07-02T11:44:27Z

Hsanc:

{{Primary Source Document3
|Image = 솔거.JPG
|English = Solgŏ
|Chinese = 率居
|Korean = 솔거(''Solgeo'')
|Genre =
|Type =
|Author = 金富軾(''Kim Busik'')
|Year = 1145
|Source = 三國史記(''Samguk sagi'')
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
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 Translation : Hector Sanchez'''===

Solgŏ was a man from Silla. His place of origin is insignificant. Thus, [we] do not record his family history. Since birth, he was good at painting. In the past, at the walls of Hwangnyong temple, he painted an old pine. The trunk was scaly and chapped. The branches and leaves were entwined and twisted. Crows, kites, swallows, and sparrows often looked at it and entered [the temple] flying. When they arrived, flouncing and floundering they fell. After a long time had passed, the colors faded. Monks from the temple, by means of cinnabar and ''ch’ŏng'' [pigments,] restored it. Crows and sparrows did not come afterwards. Moreover, the ''Kwanŭm'' bodhisattva at Punhwang temple in Kyŏngju and the image of ''Vimalakīrti'' at Tansok temple in Chinju, were both painted by his brush. Generations passed down [the practice of] taking them to be divine paintings.

From the ''Samguk sagi'', fascicle 48.

----

*Discussion Questions:

abcd

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

(Translation) 2019 率居

2019-07-02T08:59:05Z

Hsanc: Italics

{{Primary Source Document3
|Image = 솔거.JPG
|English = Solgŏ
|Chinese = 率居
|Korean = 솔거(''Solgeo'')
|Genre =
|Type =
|Author = 金富軾(''Kim Busik'')
|Year = 1145
|Source = 三國史記(''Samguk sagi'')
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
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 Translation : Hector Sanchez'''===

Solgŏ was a man from Silla. His place of origin is insignificant. Thus, [we] do not record his family history. Since birth, he was good at painting. In the past, at the walls of Hwangnyong temple, he painted an old pine. The trunk was scaly and chapped. The branches and leaves were entwined and twisted. Crows, kites, swallows, and sparrows often looked at it and entered [the temple] flying. When they arrived, flouncing and floundering they fell. After a long time had passed, the colors faded. Monks from the temple, by means of cinnabar and ''ch’ŏng'' [pigments,] restored it. Crows and sparrows did not come afterwards. Moreover, the ''Kwanŭm'' bodhisattva at Punhwang temple in Kyŏngju and the image of ''Vimalakīrti'' at Tansok temple in Chinju, were both painted by his brush. Generations passed down [the practice of] taking them to be divine paintings.

From the Samguk sagi, fascicle 48.

----

*Discussion Questions:

abcd

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

(Translation) 2019 率居

2019-07-02T08:57:59Z

Hsanc: Entry with translation of the Solgŏ passage.

{{Primary Source Document3
|Image = 솔거.JPG
|English = Solgŏ
|Chinese = 率居
|Korean = 솔거(''Solgeo'')
|Genre =
|Type =
|Author = 金富軾(''Kim Busik'')
|Year = 1145
|Source = 三國史記(''Samguk sagi'')
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
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 Translation : Hector Sanchez'''===

Solgŏ was a man from Silla. His place of origin is insignificant. Thus, [we] do not record his family history. Since birth, he was good at painting. In the past, at the walls of Hwangnyong temple, he painted an old pine. The trunk was scaly and chapped. The branches and leaves were entwined and twisted. Crows, kites, swallows, and sparrows often looked at it and entered [the temple] flying. When they arrived, flouncing and floundering they fell. After a long time had passed, the colors faded. Monks from the temple, by means of cinnabar and ch’ŏng [pigments,] restored it. Crows and sparrows did not come afterwards. Moreover, the Kwanŭm bodhisattva at Punhwang temple in Kyŏngju and the image of Vimalakīrti at Tansok temple in Chinju, were both painted by his brush. Generations passed down [the practice of] taking them to be divine paintings.

From the Samguk sagi, fascicle 48.

----

*Discussion Questions:

abcd

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