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<p>Jwpark18: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 다산증언첩ed.jpg<br /> |English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)<br /> |Chinese = 茶山의 贈言帖 <br /> |Korean = 다산의 증언첩<br /> |Genre = [[Literati writings]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = Kanghun Ahn; Jong Woo Park <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:20%;&quot;|Text || style=&quot;width:55%;&quot;| Translation<br /> |-<br /> | [[File:다산증언첩1.jpg|border|다산증언첩1|400px]]<br /> || ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.<br /> || 老頭陀面壁念佛 <br /> <br /> An old monk facing a wall <br /> chants the name of Buddha.<br /> <br /> On spur of moment a thought emerged <br /> husband and wife in the world of desire.<br /> <br /> Having meal facing one another<br /> sharing one bed – an incomparable joy.<br /> <br /> The monk took his cane <br /> and went the way down the mountain.<br /> <br /> Suddenly he saw by the well <br /> with yellow hair and black face<br /> <br /> a real Nine sons mother demon [1]<br /> <br /> roaring loudly all around / with disheveled hair crying bitterly.<br /> <br /> calling his husband back. As he asked her [what was going on], says she fought with her husband.<br /> <br /> Frightened, pale with fear<br /> <br /> The monk got back the way up.<br /> <br /> <br /> [1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.<br /> <br /> |-<br /> | [[File:다산증언첩2.jpg|border|다산증언첩2|400px]]<br /> || ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.<br /> || <br /> <br /> Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]<br /> This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]<br /> The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]<br /> This is the admonition to erect Buddha’s mind[4] during the autumn days.<br /> If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.<br /> <br /> <br /> [1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.<br /> <br /> <br /> [2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)<br /> <br /> <br /> [3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training. <br /> <br /> [4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture. <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)<br /> 拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī). <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)<br /> |-<br /> <br /> <br /> <br /> | [[File:다산증언첩3.jpg|border|다산증언첩3|400px]]<br /> || ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”<br /> ||<br /> Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.[1] However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.[2] Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.[3]<br /> <br /> [1]This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> [2] Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> [3] The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> <br /> <br /> |-<br /> | [[File:다산증언첩4.jpg|border|다산증언첩4|400px]]<br /> || ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> || <br /> <br /> Along Yŏlsu[1], the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell[2], and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> [1] Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.<br /> [2] The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).<br /> <br /> <br /> |-<br /> | [[File:다산증언첩5.jpg|border|다산증언첩5|400px]]<br /> || ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> || <br /> <br /> When I reach the Hermitage of Cloud Delight Mountain<br /> <br /> Each time I see the meditation room so hollow.<br /> <br /> The stacks of yellow leaves on the window sill<br /> <br /> Not a single monk ever shown.<br /> <br /> Suddenly I remember the old promise<br /> <br /> With Aam. Thus I stay for a long lamenting.<br /> <br /> In memory of Aam I wrote this verse:<br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there,<br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot;<br /> <br /> I was overwhelmed by sorrow.<br /> <br /> <br /> ‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.<br /> <br /> |-<br /> | [[File:다산증언첩6.jpg|border|다산증언첩6|400px]]<br /> || ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘. <br /> || <br /> Hyepo's poem says:<br /> Before blooming, the reddish hues radiate in the courtyard.<br /> After raining, the green twigs grow in the sylvan hills.<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> |-<br /> | [[File:다산증언첩7.jpg|border|다산증언첩7|400px]]<br /> || ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉. <br /> || <br /> |-<br /> | [[File:다산증언첩8.jpg|border|다산증언첩8|400px]]<br /> || ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.<br /> || <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Irina'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Make difference between values in Buddhist world and values in our world.<br /> <br /> --How about: &quot;What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?&quot; (SJY)<br /> <br /> ==='''Student 2 : Masha'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What is the role of nature in Buddhist training? How is it opposed to daily life?<br /> <br /> ---How about: &quot;What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)<br /> <br /> ==='''Student 3 : Jong Woo Park'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> (1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> <br /> Along Yŏlsu&lt;ref&gt;Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.&lt;/ref&gt;, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell&lt;ref&gt;The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).&lt;/ref&gt;, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> &lt;references/&gt;<br /> <br /> *Discussion Questions:<br /> # If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?<br /> # Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?<br /> <br /> ==='''Student 5 : Kim Young'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?<br /> <br /> 2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?<br /> <br /> ==='''Student 6 : Zhijun Ren'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.<br /> <br /> ==='''Student 7 : Kanghun Ahn'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?<br /> <br /> <br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)<br /> <br /> -------------<br /> <br /> 1)This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> 2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> 3) The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> ==='''Student 8 : Martin'''===<br /> <br /> ----<br /> <br /> 每到雲吉山房, 見禪室閴然, <br /> <br /> Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.<br /> <br /> 黃葉堆窓, 無一箇頭陀. <br /> <br /> Yellow leaves amassing at the window, not one monk around<br /> <br /> 忽憶兒葊舊約, 爲之愴悢良久.<br /> <br /> Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time <br /> <br /> 余之輓兒盦詩曰: <br /> <br /> My poem lamenting Aam death reads:<br /> <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> “In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this. <br /> <br /> 1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province. <br /> <br /> *Discussion Questions:<br /> 1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?<br /> <br /> ==='''Student 9 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?<br /> <br /> 2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?<br /> <br /> ==='''Student 10 : Young Suk ===<br /> ----<br /> 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. <br /> 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> When I reach the Hermitage of Cloud Delight Mountain <br /> <br /> Each time I see the meditation room so hollow. <br /> <br /> The stacks of yellow leaves on the window sill <br /> <br /> Not a single monk ever shown. <br /> <br /> Suddenly I remember the old promise <br /> <br /> With Aam. Thus I stay for a long lamenting. <br /> <br /> In memory of Aam I wrote this verse: <br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there, <br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot; <br /> <br /> I was overwhelmed by sorrow. <br /> <br /> <br /> *‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples. <br /> <br /> <br /> *Discussion Questions:<br /> 1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?<br /> <br /> 2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship? <br /> <br /> 3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?<br /> 2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?<br /> 3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?<br /> <br /> ==='''Student 12 : Do hee jeong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?<br /> why he said buddhist word? he exile cause religious problem<br /> <br /> ==='''Student 13 : (Poem # 6: Jinsook &amp; Soyun)'''===<br /> ----<br /> 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘&lt;br /&gt;<br /> Hyepo's poem says:&lt;br /&gt;<br /> : Before blooming, the reddish hues radiate in the courtyard.&lt;br /&gt;<br /> : After raining, the green twigs grow in the sylvan hills.&lt;br /&gt;<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. <br /> Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> *Discussion Questions:<br /> 1. Do you think the poem just describes nature or has any metaphor?<br /> <br /> 2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.<br /> <br /> 3. How could you translate '風流'into English?<br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%8C%B6%E5%B1%B1_%E8%B4%88%E8%A8%80%E5%B8%96&diff=5440 2017-07-21T01:39:29Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 다산증언첩ed.jpg<br /> |English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)<br /> |Chinese = 茶山의 贈言帖 <br /> |Korean = 다산의 증언첩<br /> |Genre = [[Literati writings]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = Jong Woo Park; Kanghun Ahn<br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:20%;&quot;|Text || style=&quot;width:55%;&quot;| Translation<br /> |-<br /> | [[File:다산증언첩1.jpg|border|다산증언첩1|400px]]<br /> || ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.<br /> || 老頭陀面壁念佛 <br /> <br /> An old monk facing a wall <br /> chants the name of Buddha.<br /> <br /> On spur of moment a thought emerged <br /> husband and wife in the world of desire.<br /> <br /> Having meal facing one another<br /> sharing one bed – an incomparable joy.<br /> <br /> The monk took his cane <br /> and went the way down the mountain.<br /> <br /> Suddenly he saw by the well <br /> with yellow hair and black face<br /> <br /> a real Nine sons mother demon [1]<br /> <br /> roaring loudly all around / with disheveled hair crying bitterly.<br /> <br /> calling his husband back. As he asked her [what was going on], says she fought with her husband.<br /> <br /> Frightened, pale with fear<br /> <br /> The monk got back the way up.<br /> <br /> <br /> [1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.<br /> <br /> |-<br /> | [[File:다산증언첩2.jpg|border|다산증언첩2|400px]]<br /> || ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.<br /> || <br /> <br /> Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]<br /> This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]<br /> The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]<br /> This is the admonition to erect Buddha’s mind[4] during the autumn days.<br /> If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.<br /> <br /> <br /> [1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.<br /> <br /> <br /> [2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)<br /> <br /> <br /> [3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training. <br /> <br /> [4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture. <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)<br /> 拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī). <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)<br /> |-<br /> <br /> <br /> <br /> | [[File:다산증언첩3.jpg|border|다산증언첩3|400px]]<br /> || ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”<br /> ||<br /> Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.[1] However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.[2] Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.[3]<br /> <br /> [1]This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> [2] Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> [3] The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> <br /> <br /> |-<br /> | [[File:다산증언첩4.jpg|border|다산증언첩4|400px]]<br /> || ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> || <br /> <br /> Along Yŏlsu[1], the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell[2], and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> [1] Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.<br /> [2] The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).<br /> <br /> <br /> |-<br /> | [[File:다산증언첩5.jpg|border|다산증언첩5|400px]]<br /> || ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> || <br /> <br /> When I reach the Hermitage of Cloud Delight Mountain<br /> <br /> Each time I see the meditation room so hollow.<br /> <br /> The stacks of yellow leaves on the window sill<br /> <br /> Not a single monk ever shown.<br /> <br /> Suddenly I remember the old promise<br /> <br /> With Aam. Thus I stay for a long lamenting.<br /> <br /> In memory of Aam I wrote this verse:<br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there,<br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot;<br /> <br /> I was overwhelmed by sorrow.<br /> <br /> <br /> ‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.<br /> <br /> |-<br /> | [[File:다산증언첩6.jpg|border|다산증언첩6|400px]]<br /> || ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘. <br /> || <br /> Hyepo's poem says:<br /> Before blooming, the reddish hues radiate in the courtyard.<br /> After raining, the green twigs grow in the sylvan hills.<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> |-<br /> | [[File:다산증언첩7.jpg|border|다산증언첩7|400px]]<br /> || ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉. <br /> || <br /> |-<br /> | [[File:다산증언첩8.jpg|border|다산증언첩8|400px]]<br /> || ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.<br /> || <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Irina'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Make difference between values in Buddhist world and values in our world.<br /> <br /> --How about: &quot;What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?&quot; (SJY)<br /> <br /> ==='''Student 2 : Masha'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What is the role of nature in Buddhist training? How is it opposed to daily life?<br /> <br /> ---How about: &quot;What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)<br /> <br /> ==='''Student 3 : Jong Woo Park'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> (1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> <br /> Along Yŏlsu&lt;ref&gt;Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.&lt;/ref&gt;, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell&lt;ref&gt;The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).&lt;/ref&gt;, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> &lt;references/&gt;<br /> <br /> *Discussion Questions:<br /> # If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?<br /> # Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?<br /> <br /> ==='''Student 5 : Kim Young'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?<br /> <br /> 2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?<br /> <br /> ==='''Student 6 : Zhijun Ren'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.<br /> <br /> ==='''Student 7 : Kanghun Ahn'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?<br /> <br /> <br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)<br /> <br /> -------------<br /> <br /> 1)This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> 2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> 3) The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> ==='''Student 8 : Martin'''===<br /> <br /> ----<br /> <br /> 每到雲吉山房, 見禪室閴然, <br /> <br /> Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.<br /> <br /> 黃葉堆窓, 無一箇頭陀. <br /> <br /> Yellow leaves amassing at the window, not one monk around<br /> <br /> 忽憶兒葊舊約, 爲之愴悢良久.<br /> <br /> Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time <br /> <br /> 余之輓兒盦詩曰: <br /> <br /> My poem lamenting Aam death reads:<br /> <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> “In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this. <br /> <br /> 1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province. <br /> <br /> *Discussion Questions:<br /> 1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?<br /> <br /> ==='''Student 9 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?<br /> <br /> 2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?<br /> <br /> ==='''Student 10 : Young Suk ===<br /> ----<br /> 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. <br /> 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> When I reach the Hermitage of Cloud Delight Mountain <br /> <br /> Each time I see the meditation room so hollow. <br /> <br /> The stacks of yellow leaves on the window sill <br /> <br /> Not a single monk ever shown. <br /> <br /> Suddenly I remember the old promise <br /> <br /> With Aam. Thus I stay for a long lamenting. <br /> <br /> In memory of Aam I wrote this verse: <br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there, <br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot; <br /> <br /> I was overwhelmed by sorrow. <br /> <br /> <br /> *‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples. <br /> <br /> <br /> *Discussion Questions:<br /> 1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?<br /> <br /> 2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship? <br /> <br /> 3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?<br /> 2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?<br /> 3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?<br /> <br /> ==='''Student 12 : Do hee jeong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?<br /> why he said buddhist word? he exile cause religious problem<br /> <br /> ==='''Student 13 : (Poem # 6: Jinsook &amp; Soyun)'''===<br /> ----<br /> 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘&lt;br /&gt;<br /> Hyepo's poem says:&lt;br /&gt;<br /> : Before blooming, the reddish hues radiate in the courtyard.&lt;br /&gt;<br /> : After raining, the green twigs grow in the sylvan hills.&lt;br /&gt;<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. <br /> Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> *Discussion Questions:<br /> 1. Do you think the poem just describes nature or has any metaphor?<br /> <br /> 2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.<br /> <br /> 3. How could you translate '風流'into English?<br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%8C%B6%E5%B1%B1_%E8%B4%88%E8%A8%80%E5%B8%96&diff=5439 2017-07-21T01:36:53Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 다산증언첩ed.jpg<br /> |English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)<br /> |Chinese = 茶山의 贈言帖 <br /> |Korean = 다산의 증언첩<br /> |Genre = [[Literati writings]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = Jong Woo Park; Kanghun Ahn<br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:20%;&quot;|Text || style=&quot;width:55%;&quot;| Translation<br /> |-<br /> | [[File:다산증언첩1.jpg|border|다산증언첩1|400px]]<br /> || ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.<br /> || 老頭陀面壁念佛 <br /> <br /> An old monk facing a wall <br /> chants the name of Buddha.<br /> <br /> 忽思世間夫婦 <br /> <br /> On spur of moment a thought emerged <br /> husband and wife in the world of desire.<br /> <br /> 對飯同被, 歡樂無比. <br /> <br /> Having meal facing one another<br /> sharing one bed – an incomparable joy.<br /> <br /> 錫杖下山 <br /> <br /> The monk took his cane <br /> and went the way down the mountain.<br /> <br /> 忽見井上有黃頭黑面 <br /> <br /> Suddenly he saw by the well <br /> with yellow hair and black face<br /> <br /> 如九子魔母者,<br /> <br /> a real Nine sons mother demon [1]<br /> <br /> 散髮痛哭. <br /> <br /> roaring loudly all around / with disheveled hair crying bitterly.<br /> <br /> 詢之, 與夫鬨也<br /> <br /> calling his husband back. As he asked her [what was going on], says she fought with her husband.<br /> <br /> 頭陀色然駭,<br /> <br /> Frightened, pale with fear<br /> <br /> 回上山來.<br /> <br /> The monk got back the way up.<br /> <br /> <br /> [1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.<br /> <br /> |-<br /> | [[File:다산증언첩2.jpg|border|다산증언첩2|400px]]<br /> || ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.<br /> || <br /> <br /> Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]<br /> This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]<br /> The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]<br /> This is the admonition to erect Buddha’s mind[4] during the autumn days.<br /> If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.<br /> <br /> <br /> [1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.<br /> <br /> <br /> [2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)<br /> <br /> <br /> [3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training. <br /> <br /> [4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture. <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)<br /> 拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī). <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)<br /> |-<br /> <br /> <br /> <br /> | [[File:다산증언첩3.jpg|border|다산증언첩3|400px]]<br /> || ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”<br /> ||<br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.[1] However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.[2] Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.[3]<br /> <br /> [1]This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> [2] Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> [3] The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> <br /> <br /> |-<br /> | [[File:다산증언첩4.jpg|border|다산증언첩4|400px]]<br /> || ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> || <br /> <br /> Along Yŏlsu[1], the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell[2], and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> [1] Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.<br /> [2] The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).<br /> <br /> <br /> |-<br /> | [[File:다산증언첩5.jpg|border|다산증언첩5|400px]]<br /> || ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> || <br /> <br /> When I reach the Hermitage of Cloud Delight Mountain<br /> <br /> Each time I see the meditation room so hollow.<br /> <br /> The stacks of yellow leaves on the window sill<br /> <br /> Not a single monk ever shown.<br /> <br /> Suddenly I remember the old promise<br /> <br /> With Aam. Thus I stay for a long lamenting.<br /> <br /> In memory of Aam I wrote this verse:<br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there,<br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot;<br /> <br /> I was overwhelmed by sorrow.<br /> <br /> <br /> ‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.<br /> <br /> |-<br /> | [[File:다산증언첩6.jpg|border|다산증언첩6|400px]]<br /> || ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘. <br /> || <br /> Hyepo's poem says:<br /> Before blooming, the reddish hues radiate in the courtyard.<br /> After raining, the green twigs grow in the sylvan hills.<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> |-<br /> | [[File:다산증언첩7.jpg|border|다산증언첩7|400px]]<br /> || ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉. <br /> || <br /> |-<br /> | [[File:다산증언첩8.jpg|border|다산증언첩8|400px]]<br /> || ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.<br /> || <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Irina'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Make difference between values in Buddhist world and values in our world.<br /> <br /> --How about: &quot;What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?&quot; (SJY)<br /> <br /> ==='''Student 2 : Masha'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What is the role of nature in Buddhist training? How is it opposed to daily life?<br /> <br /> ---How about: &quot;What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)<br /> <br /> ==='''Student 3 : Jong Woo Park'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> (1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> <br /> Along Yŏlsu&lt;ref&gt;Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.&lt;/ref&gt;, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell&lt;ref&gt;The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).&lt;/ref&gt;, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> &lt;references/&gt;<br /> <br /> *Discussion Questions:<br /> # If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?<br /> # Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?<br /> <br /> ==='''Student 5 : Kim Young'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?<br /> <br /> 2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?<br /> <br /> ==='''Student 6 : Zhijun Ren'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.<br /> <br /> ==='''Student 7 : Kanghun Ahn'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?<br /> <br /> <br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)<br /> <br /> -------------<br /> <br /> 1)This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> 2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> 3) The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> ==='''Student 8 : Martin'''===<br /> <br /> ----<br /> <br /> 每到雲吉山房, 見禪室閴然, <br /> <br /> Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.<br /> <br /> 黃葉堆窓, 無一箇頭陀. <br /> <br /> Yellow leaves amassing at the window, not one monk around<br /> <br /> 忽憶兒葊舊約, 爲之愴悢良久.<br /> <br /> Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time <br /> <br /> 余之輓兒盦詩曰: <br /> <br /> My poem lamenting Aam death reads:<br /> <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> “In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this. <br /> <br /> 1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province. <br /> <br /> *Discussion Questions:<br /> 1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?<br /> <br /> ==='''Student 9 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?<br /> <br /> 2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?<br /> <br /> ==='''Student 10 : Young Suk ===<br /> ----<br /> 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. <br /> 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> When I reach the Hermitage of Cloud Delight Mountain <br /> <br /> Each time I see the meditation room so hollow. <br /> <br /> The stacks of yellow leaves on the window sill <br /> <br /> Not a single monk ever shown. <br /> <br /> Suddenly I remember the old promise <br /> <br /> With Aam. Thus I stay for a long lamenting. <br /> <br /> In memory of Aam I wrote this verse: <br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there, <br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot; <br /> <br /> I was overwhelmed by sorrow. <br /> <br /> <br /> *‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples. <br /> <br /> <br /> *Discussion Questions:<br /> 1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?<br /> <br /> 2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship? <br /> <br /> 3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?<br /> 2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?<br /> 3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?<br /> <br /> ==='''Student 12 : Do hee jeong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?<br /> why he said buddhist word? he exile cause religious problem<br /> <br /> ==='''Student 13 : (Poem # 6: Jinsook &amp; Soyun)'''===<br /> ----<br /> 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘&lt;br /&gt;<br /> Hyepo's poem says:&lt;br /&gt;<br /> : Before blooming, the reddish hues radiate in the courtyard.&lt;br /&gt;<br /> : After raining, the green twigs grow in the sylvan hills.&lt;br /&gt;<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. <br /> Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> *Discussion Questions:<br /> 1. Do you think the poem just describes nature or has any metaphor?<br /> <br /> 2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.<br /> <br /> 3. How could you translate '風流'into English?<br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%8C%B6%E5%B1%B1_%E8%B4%88%E8%A8%80%E5%B8%96&diff=5437 2017-07-21T01:34:46Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 다산증언첩ed.jpg<br /> |English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)<br /> |Chinese = 茶山의 贈言帖 <br /> |Korean = 다산의 증언첩<br /> |Genre = [[Literati writings]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = Jong Woo Park; Kanghun Ahn<br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:20%;&quot;|Text || style=&quot;width:55%;&quot;| Translation<br /> |-<br /> | [[File:다산증언첩1.jpg|border|다산증언첩1|400px]]<br /> || ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.<br /> || 老頭陀面壁念佛 <br /> <br /> An old monk facing a wall <br /> chants the name of Buddha.<br /> <br /> 忽思世間夫婦 <br /> <br /> On spur of moment a thought emerged <br /> husband and wife in the world of desire.<br /> <br /> 對飯同被, 歡樂無比. <br /> <br /> Having meal facing one another<br /> sharing one bed – an incomparable joy.<br /> <br /> 錫杖下山 <br /> <br /> The monk took his cane <br /> and went the way down the mountain.<br /> <br /> 忽見井上有黃頭黑面 <br /> <br /> Suddenly he saw by the well <br /> with yellow hair and black face<br /> <br /> 如九子魔母者,<br /> <br /> a real Nine sons mother demon [1]<br /> <br /> 散髮痛哭. <br /> <br /> roaring loudly all around / with disheveled hair crying bitterly.<br /> <br /> 詢之, 與夫鬨也<br /> <br /> calling his husband back. As he asked her [what was going on], says she fought with her husband.<br /> <br /> 頭陀色然駭,<br /> <br /> Frightened, pale with fear<br /> <br /> 回上山來.<br /> <br /> The monk got back the way up.<br /> <br /> <br /> [1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.<br /> <br /> |-<br /> | [[File:다산증언첩2.jpg|border|다산증언첩2|400px]]<br /> || ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.<br /> || <br /> <br /> Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]<br /> This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]<br /> The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]<br /> This is the admonition to erect Buddha’s mind[4] during the autumn days.<br /> If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.<br /> <br /> <br /> [1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.<br /> <br /> <br /> [2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)<br /> <br /> <br /> [3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training. <br /> <br /> [4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture. <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)<br /> 拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī). <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)<br /> |-<br /> <br /> <br /> <br /> | [[File:다산증언첩3.jpg|border|다산증언첩3|400px]]<br /> || ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”<br /> ||<br /> Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious. However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master. Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.<br /> <br /> <br /> <br /> |-<br /> | [[File:다산증언첩4.jpg|border|다산증언첩4|400px]]<br /> || ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> || <br /> <br /> Along Yŏlsu[1], the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell[2], and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> [1] Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.<br /> [2] The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).<br /> <br /> <br /> |-<br /> | [[File:다산증언첩5.jpg|border|다산증언첩5|400px]]<br /> || ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> || <br /> <br /> When I reach the Hermitage of Cloud Delight Mountain<br /> <br /> Each time I see the meditation room so hollow.<br /> <br /> The stacks of yellow leaves on the window sill<br /> <br /> Not a single monk ever shown.<br /> <br /> Suddenly I remember the old promise<br /> <br /> With Aam. Thus I stay for a long lamenting.<br /> <br /> In memory of Aam I wrote this verse:<br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there,<br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot;<br /> <br /> I was overwhelmed by sorrow.<br /> <br /> <br /> ‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.<br /> <br /> |-<br /> | [[File:다산증언첩6.jpg|border|다산증언첩6|400px]]<br /> || ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘. <br /> || <br /> Hyepo's poem says:<br /> Before blooming, the reddish hues radiate in the courtyard.<br /> After raining, the green twigs grow in the sylvan hills.<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> |-<br /> | [[File:다산증언첩7.jpg|border|다산증언첩7|400px]]<br /> || ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉. <br /> || <br /> |-<br /> | [[File:다산증언첩8.jpg|border|다산증언첩8|400px]]<br /> || ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.<br /> || <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Irina'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Make difference between values in Buddhist world and values in our world.<br /> <br /> --How about: &quot;What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?&quot; (SJY)<br /> <br /> ==='''Student 2 : Masha'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What is the role of nature in Buddhist training? How is it opposed to daily life?<br /> <br /> ---How about: &quot;What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)<br /> <br /> ==='''Student 3 : Jong Woo Park'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> (1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> <br /> Along Yŏlsu&lt;ref&gt;Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.&lt;/ref&gt;, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell&lt;ref&gt;The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).&lt;/ref&gt;, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> &lt;references/&gt;<br /> <br /> *Discussion Questions:<br /> # If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?<br /> # Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?<br /> <br /> ==='''Student 5 : Kim Young'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?<br /> <br /> 2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?<br /> <br /> ==='''Student 6 : Zhijun Ren'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.<br /> <br /> ==='''Student 7 : Kanghun Ahn'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?<br /> <br /> <br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)<br /> <br /> -------------<br /> <br /> 1)This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> 2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> 3) The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> ==='''Student 8 : Martin'''===<br /> <br /> ----<br /> <br /> 每到雲吉山房, 見禪室閴然, <br /> <br /> Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.<br /> <br /> 黃葉堆窓, 無一箇頭陀. <br /> <br /> Yellow leaves amassing at the window, not one monk around<br /> <br /> 忽憶兒葊舊約, 爲之愴悢良久.<br /> <br /> Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time <br /> <br /> 余之輓兒盦詩曰: <br /> <br /> My poem lamenting Aam death reads:<br /> <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> “In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this. <br /> <br /> 1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province. <br /> <br /> *Discussion Questions:<br /> 1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?<br /> <br /> ==='''Student 9 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?<br /> <br /> 2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?<br /> <br /> ==='''Student 10 : Young Suk ===<br /> ----<br /> 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. <br /> 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> When I reach the Hermitage of Cloud Delight Mountain <br /> <br /> Each time I see the meditation room so hollow. <br /> <br /> The stacks of yellow leaves on the window sill <br /> <br /> Not a single monk ever shown. <br /> <br /> Suddenly I remember the old promise <br /> <br /> With Aam. Thus I stay for a long lamenting. <br /> <br /> In memory of Aam I wrote this verse: <br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there, <br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot; <br /> <br /> I was overwhelmed by sorrow. <br /> <br /> <br /> *‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples. <br /> <br /> <br /> *Discussion Questions:<br /> 1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?<br /> <br /> 2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship? <br /> <br /> 3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?<br /> 2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?<br /> 3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?<br /> <br /> ==='''Student 12 : Do hee jeong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?<br /> why he said buddhist word? he exile cause religious problem<br /> <br /> ==='''Student 13 : (Poem # 6: Jinsook &amp; Soyun)'''===<br /> ----<br /> 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘&lt;br /&gt;<br /> Hyepo's poem says:&lt;br /&gt;<br /> : Before blooming, the reddish hues radiate in the courtyard.&lt;br /&gt;<br /> : After raining, the green twigs grow in the sylvan hills.&lt;br /&gt;<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. <br /> Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> *Discussion Questions:<br /> 1. Do you think the poem just describes nature or has any metaphor?<br /> <br /> 2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.<br /> <br /> 3. How could you translate '風流'into English?<br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%8C%B6%E5%B1%B1_%E8%B4%88%E8%A8%80%E5%B8%96&diff=5436 2017-07-21T01:34:04Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 다산증언첩ed.jpg<br /> |English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)<br /> |Chinese = 茶山의 贈言帖 <br /> |Korean = 다산의 증언첩<br /> |Genre = [[Literati writings]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = Jong Woo Park; Kanghun Ahn<br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:20%;&quot;|Text || style=&quot;width:55%;&quot;| Translation<br /> |-<br /> | [[File:다산증언첩1.jpg|border|다산증언첩1|400px]]<br /> || ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.<br /> || 老頭陀面壁念佛 <br /> <br /> An old monk facing a wall <br /> chants the name of Buddha.<br /> <br /> 忽思世間夫婦 <br /> <br /> On spur of moment a thought emerged <br /> husband and wife in the world of desire.<br /> <br /> 對飯同被, 歡樂無比. <br /> <br /> Having meal facing one another<br /> sharing one bed – an incomparable joy.<br /> <br /> 錫杖下山 <br /> <br /> The monk took his cane <br /> and went the way down the mountain.<br /> <br /> 忽見井上有黃頭黑面 <br /> <br /> Suddenly he saw by the well <br /> with yellow hair and black face<br /> <br /> 如九子魔母者,<br /> <br /> a real Nine sons mother demon [1]<br /> <br /> 散髮痛哭. <br /> <br /> roaring loudly all around / with disheveled hair crying bitterly.<br /> <br /> 詢之, 與夫鬨也<br /> <br /> calling his husband back. As he asked her [what was going on], says she fought with her husband.<br /> <br /> 頭陀色然駭,<br /> <br /> Frightened, pale with fear<br /> <br /> 回上山來.<br /> <br /> The monk got back the way up.<br /> <br /> <br /> [1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.<br /> <br /> |-<br /> | [[File:다산증언첩2.jpg|border|다산증언첩2|400px]]<br /> || ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.<br /> || <br /> <br /> Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]<br /> This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]<br /> The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]<br /> This is the admonition to erect Buddha’s mind[4] during the autumn days.<br /> If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.<br /> <br /> <br /> [1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.<br /> <br /> <br /> [2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)<br /> <br /> <br /> [3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training. <br /> <br /> [4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture. <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)<br /> 拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī). <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)<br /> |-<br /> <br /> <br /> <br /> | [[File:다산증언첩3.jpg|border|다산증언첩3|400px]]<br /> || ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”<br /> ||<br /> Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious. However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master. Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.<br /> <br /> <br /> <br /> |-<br /> | [[File:다산증언첩4.jpg|border|다산증언첩4|400px]]<br /> || ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> || <br /> <br /> Along Yŏlsu[1], the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell[2], and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> 이동 ↑ Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.<br /> 이동 ↑ The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).<br /> <br /> <br /> |-<br /> | [[File:다산증언첩5.jpg|border|다산증언첩5|400px]]<br /> || ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> || <br /> <br /> When I reach the Hermitage of Cloud Delight Mountain<br /> <br /> Each time I see the meditation room so hollow.<br /> <br /> The stacks of yellow leaves on the window sill<br /> <br /> Not a single monk ever shown.<br /> <br /> Suddenly I remember the old promise<br /> <br /> With Aam. Thus I stay for a long lamenting.<br /> <br /> In memory of Aam I wrote this verse:<br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there,<br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot;<br /> <br /> I was overwhelmed by sorrow.<br /> <br /> <br /> ‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.<br /> <br /> |-<br /> | [[File:다산증언첩6.jpg|border|다산증언첩6|400px]]<br /> || ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘. <br /> || <br /> Hyepo's poem says:<br /> Before blooming, the reddish hues radiate in the courtyard.<br /> After raining, the green twigs grow in the sylvan hills.<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> |-<br /> | [[File:다산증언첩7.jpg|border|다산증언첩7|400px]]<br /> || ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉. <br /> || <br /> |-<br /> | [[File:다산증언첩8.jpg|border|다산증언첩8|400px]]<br /> || ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.<br /> || <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Irina'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Make difference between values in Buddhist world and values in our world.<br /> <br /> --How about: &quot;What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?&quot; (SJY)<br /> <br /> ==='''Student 2 : Masha'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What is the role of nature in Buddhist training? How is it opposed to daily life?<br /> <br /> ---How about: &quot;What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)<br /> <br /> ==='''Student 3 : Jong Woo Park'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> (1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> <br /> Along Yŏlsu&lt;ref&gt;Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.&lt;/ref&gt;, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell&lt;ref&gt;The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).&lt;/ref&gt;, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> &lt;references/&gt;<br /> <br /> *Discussion Questions:<br /> # If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?<br /> # Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?<br /> <br /> ==='''Student 5 : Kim Young'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?<br /> <br /> 2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?<br /> <br /> ==='''Student 6 : Zhijun Ren'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.<br /> <br /> ==='''Student 7 : Kanghun Ahn'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?<br /> <br /> <br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)<br /> <br /> -------------<br /> <br /> 1)This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> 2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> 3) The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> ==='''Student 8 : Martin'''===<br /> <br /> ----<br /> <br /> 每到雲吉山房, 見禪室閴然, <br /> <br /> Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.<br /> <br /> 黃葉堆窓, 無一箇頭陀. <br /> <br /> Yellow leaves amassing at the window, not one monk around<br /> <br /> 忽憶兒葊舊約, 爲之愴悢良久.<br /> <br /> Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time <br /> <br /> 余之輓兒盦詩曰: <br /> <br /> My poem lamenting Aam death reads:<br /> <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> “In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this. <br /> <br /> 1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province. <br /> <br /> *Discussion Questions:<br /> 1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?<br /> <br /> ==='''Student 9 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?<br /> <br /> 2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?<br /> <br /> ==='''Student 10 : Young Suk ===<br /> ----<br /> 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. <br /> 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> When I reach the Hermitage of Cloud Delight Mountain <br /> <br /> Each time I see the meditation room so hollow. <br /> <br /> The stacks of yellow leaves on the window sill <br /> <br /> Not a single monk ever shown. <br /> <br /> Suddenly I remember the old promise <br /> <br /> With Aam. Thus I stay for a long lamenting. <br /> <br /> In memory of Aam I wrote this verse: <br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there, <br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot; <br /> <br /> I was overwhelmed by sorrow. <br /> <br /> <br /> *‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples. <br /> <br /> <br /> *Discussion Questions:<br /> 1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?<br /> <br /> 2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship? <br /> <br /> 3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?<br /> 2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?<br /> 3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?<br /> <br /> ==='''Student 12 : Do hee jeong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?<br /> why he said buddhist word? he exile cause religious problem<br /> <br /> ==='''Student 13 : (Poem # 6: Jinsook &amp; Soyun)'''===<br /> ----<br /> 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘&lt;br /&gt;<br /> Hyepo's poem says:&lt;br /&gt;<br /> : Before blooming, the reddish hues radiate in the courtyard.&lt;br /&gt;<br /> : After raining, the green twigs grow in the sylvan hills.&lt;br /&gt;<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. <br /> Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> *Discussion Questions:<br /> 1. Do you think the poem just describes nature or has any metaphor?<br /> <br /> 2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.<br /> <br /> 3. How could you translate '風流'into English?<br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%8C%B6%E5%B1%B1_%E8%B4%88%E8%A8%80%E5%B8%96&diff=5434 2017-07-21T01:33:11Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 다산증언첩ed.jpg<br /> |English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)<br /> |Chinese = 茶山의 贈言帖 <br /> |Korean = 다산의 증언첩<br /> |Genre = [[Literati writings]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = Jong Woo Park; Kanghun Ahn<br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:20%;&quot;|Text || style=&quot;width:55%;&quot;| Translation<br /> |-<br /> | [[File:다산증언첩1.jpg|border|다산증언첩1|400px]]<br /> || ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.<br /> || 老頭陀面壁念佛 <br /> <br /> An old monk facing a wall <br /> chants the name of Buddha.<br /> <br /> 忽思世間夫婦 <br /> <br /> On spur of moment a thought emerged <br /> husband and wife in the world of desire.<br /> <br /> 對飯同被, 歡樂無比. <br /> <br /> Having meal facing one another<br /> sharing one bed – an incomparable joy.<br /> <br /> 錫杖下山 <br /> <br /> The monk took his cane <br /> and went the way down the mountain.<br /> <br /> 忽見井上有黃頭黑面 <br /> <br /> Suddenly he saw by the well <br /> with yellow hair and black face<br /> <br /> 如九子魔母者,<br /> <br /> a real Nine sons mother demon [1]<br /> <br /> 散髮痛哭. <br /> <br /> roaring loudly all around / with disheveled hair crying bitterly.<br /> <br /> 詢之, 與夫鬨也<br /> <br /> calling his husband back. As he asked her [what was going on], says she fought with her husband.<br /> <br /> 頭陀色然駭,<br /> <br /> Frightened, pale with fear<br /> <br /> 回上山來.<br /> <br /> The monk got back the way up.<br /> <br /> <br /> [1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.<br /> <br /> |-<br /> | [[File:다산증언첩2.jpg|border|다산증언첩2|400px]]<br /> || ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.<br /> || <br /> <br /> Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]<br /> This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]<br /> The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]<br /> This is the admonition to erect Buddha’s mind[4] during the autumn days.<br /> If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.<br /> <br /> <br /> [1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.<br /> <br /> <br /> [2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)<br /> <br /> <br /> [3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training. <br /> <br /> [4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture. <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)<br /> 拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī). <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)<br /> |-<br /> <br /> <br /> <br /> | [[File:다산증언첩3.jpg|border|다산증언첩3|400px]]<br /> || ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”<br /> ||<br /> Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious. However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master. Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.<br /> <br /> <br /> <br /> |-<br /> | [[File:다산증언첩4.jpg|border|다산증언첩4|400px]]<br /> || ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> || <br /> |-<br /> | [[File:다산증언첩5.jpg|border|다산증언첩5|400px]]<br /> || ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> || <br /> <br /> When I reach the Hermitage of Cloud Delight Mountain<br /> <br /> Each time I see the meditation room so hollow.<br /> <br /> The stacks of yellow leaves on the window sill<br /> <br /> Not a single monk ever shown.<br /> <br /> Suddenly I remember the old promise<br /> <br /> With Aam. Thus I stay for a long lamenting.<br /> <br /> In memory of Aam I wrote this verse:<br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there,<br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot;<br /> <br /> I was overwhelmed by sorrow.<br /> <br /> <br /> ‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.<br /> <br /> |-<br /> | [[File:다산증언첩6.jpg|border|다산증언첩6|400px]]<br /> || ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘. <br /> || <br /> Hyepo's poem says:<br /> Before blooming, the reddish hues radiate in the courtyard.<br /> After raining, the green twigs grow in the sylvan hills.<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> |-<br /> | [[File:다산증언첩7.jpg|border|다산증언첩7|400px]]<br /> || ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉. <br /> || <br /> |-<br /> | [[File:다산증언첩8.jpg|border|다산증언첩8|400px]]<br /> || ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.<br /> || <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Irina'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Make difference between values in Buddhist world and values in our world.<br /> <br /> --How about: &quot;What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?&quot; (SJY)<br /> <br /> ==='''Student 2 : Masha'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What is the role of nature in Buddhist training? How is it opposed to daily life?<br /> <br /> ---How about: &quot;What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)<br /> <br /> ==='''Student 3 : Jong Woo Park'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> (1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> <br /> Along Yŏlsu&lt;ref&gt;Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.&lt;/ref&gt;, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell&lt;ref&gt;The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).&lt;/ref&gt;, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> &lt;references/&gt;<br /> <br /> *Discussion Questions:<br /> # If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?<br /> # Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?<br /> <br /> ==='''Student 5 : Kim Young'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?<br /> <br /> 2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?<br /> <br /> ==='''Student 6 : Zhijun Ren'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.<br /> <br /> ==='''Student 7 : Kanghun Ahn'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?<br /> <br /> <br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)<br /> <br /> -------------<br /> <br /> 1)This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> 2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> 3) The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> ==='''Student 8 : Martin'''===<br /> <br /> ----<br /> <br /> 每到雲吉山房, 見禪室閴然, <br /> <br /> Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.<br /> <br /> 黃葉堆窓, 無一箇頭陀. <br /> <br /> Yellow leaves amassing at the window, not one monk around<br /> <br /> 忽憶兒葊舊約, 爲之愴悢良久.<br /> <br /> Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time <br /> <br /> 余之輓兒盦詩曰: <br /> <br /> My poem lamenting Aam death reads:<br /> <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> “In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this. <br /> <br /> 1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province. <br /> <br /> *Discussion Questions:<br /> 1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?<br /> <br /> ==='''Student 9 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?<br /> <br /> 2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?<br /> <br /> ==='''Student 10 : Young Suk ===<br /> ----<br /> 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. <br /> 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> When I reach the Hermitage of Cloud Delight Mountain <br /> <br /> Each time I see the meditation room so hollow. <br /> <br /> The stacks of yellow leaves on the window sill <br /> <br /> Not a single monk ever shown. <br /> <br /> Suddenly I remember the old promise <br /> <br /> With Aam. Thus I stay for a long lamenting. <br /> <br /> In memory of Aam I wrote this verse: <br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there, <br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot; <br /> <br /> I was overwhelmed by sorrow. <br /> <br /> <br /> *‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples. <br /> <br /> <br /> *Discussion Questions:<br /> 1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?<br /> <br /> 2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship? <br /> <br /> 3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?<br /> 2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?<br /> 3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?<br /> <br /> ==='''Student 12 : Do hee jeong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?<br /> why he said buddhist word? he exile cause religious problem<br /> <br /> ==='''Student 13 : (Poem # 6: Jinsook &amp; Soyun)'''===<br /> ----<br /> 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘&lt;br /&gt;<br /> Hyepo's poem says:&lt;br /&gt;<br /> : Before blooming, the reddish hues radiate in the courtyard.&lt;br /&gt;<br /> : After raining, the green twigs grow in the sylvan hills.&lt;br /&gt;<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. <br /> Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> *Discussion Questions:<br /> 1. Do you think the poem just describes nature or has any metaphor?<br /> <br /> 2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.<br /> <br /> 3. How could you translate '風流'into English?<br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%8C%B6%E5%B1%B1_%E8%B4%88%E8%A8%80%E5%B8%96&diff=5433 2017-07-21T01:30:22Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 다산증언첩ed.jpg<br /> |English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)<br /> |Chinese = 茶山의 贈言帖 <br /> |Korean = 다산의 증언첩<br /> |Genre = [[Literati writings]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = Jong Woo Park; Kanghun Ahn<br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:20%;&quot;|Text || style=&quot;width:55%;&quot;| Translation<br /> |-<br /> | [[File:다산증언첩1.jpg|border|다산증언첩1|400px]]<br /> || ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.<br /> || 老頭陀面壁念佛 <br /> <br /> An old monk facing a wall <br /> chants the name of Buddha.<br /> <br /> 忽思世間夫婦 <br /> <br /> On spur of moment a thought emerged <br /> husband and wife in the world of desire.<br /> <br /> 對飯同被, 歡樂無比. <br /> <br /> Having meal facing one another<br /> sharing one bed – an incomparable joy.<br /> <br /> 錫杖下山 <br /> <br /> The monk took his cane <br /> and went the way down the mountain.<br /> <br /> 忽見井上有黃頭黑面 <br /> <br /> Suddenly he saw by the well <br /> with yellow hair and black face<br /> <br /> 如九子魔母者,<br /> <br /> a real Nine sons mother demon [1]<br /> <br /> 散髮痛哭. <br /> <br /> roaring loudly all around / with disheveled hair crying bitterly.<br /> <br /> 詢之, 與夫鬨也<br /> <br /> calling his husband back. As he asked her [what was going on], says she fought with her husband.<br /> <br /> 頭陀色然駭,<br /> <br /> Frightened, pale with fear<br /> <br /> 回上山來.<br /> <br /> The monk got back the way up.<br /> <br /> <br /> [1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.<br /> <br /> |-<br /> | [[File:다산증언첩2.jpg|border|다산증언첩2|400px]]<br /> || ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.<br /> || <br /> <br /> Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]<br /> This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]<br /> The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]<br /> This is the admonition to erect Buddha’s mind[4] during the autumn days.<br /> If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.<br /> <br /> <br /> [1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.<br /> <br /> <br /> [2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)<br /> <br /> <br /> [3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training. <br /> <br /> [4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture. <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)<br /> 拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī). <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)<br /> |-<br /> <br /> <br /> <br /> | [[File:다산증언첩3.jpg|border|다산증언첩3|400px]]<br /> || ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”<br /> || <br /> |-<br /> | [[File:다산증언첩4.jpg|border|다산증언첩4|400px]]<br /> || ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> || <br /> |-<br /> | [[File:다산증언첩5.jpg|border|다산증언첩5|400px]]<br /> || ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> || <br /> <br /> When I reach the Hermitage of Cloud Delight Mountain<br /> <br /> Each time I see the meditation room so hollow.<br /> <br /> The stacks of yellow leaves on the window sill<br /> <br /> Not a single monk ever shown.<br /> <br /> Suddenly I remember the old promise<br /> <br /> With Aam. Thus I stay for a long lamenting.<br /> <br /> In memory of Aam I wrote this verse:<br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there,<br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot;<br /> <br /> I was overwhelmed by sorrow.<br /> <br /> <br /> ‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.<br /> <br /> |-<br /> | [[File:다산증언첩6.jpg|border|다산증언첩6|400px]]<br /> || ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘. <br /> || <br /> Hyepo's poem says:<br /> Before blooming, the reddish hues radiate in the courtyard.<br /> After raining, the green twigs grow in the sylvan hills.<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> |-<br /> | [[File:다산증언첩7.jpg|border|다산증언첩7|400px]]<br /> || ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉. <br /> || <br /> |-<br /> | [[File:다산증언첩8.jpg|border|다산증언첩8|400px]]<br /> || ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.<br /> || <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Irina'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Make difference between values in Buddhist world and values in our world.<br /> <br /> --How about: &quot;What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?&quot; (SJY)<br /> <br /> ==='''Student 2 : Masha'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What is the role of nature in Buddhist training? How is it opposed to daily life?<br /> <br /> ---How about: &quot;What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)<br /> <br /> ==='''Student 3 : Jong Woo Park'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> (1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> <br /> Along Yŏlsu&lt;ref&gt;Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.&lt;/ref&gt;, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell&lt;ref&gt;The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).&lt;/ref&gt;, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> &lt;references/&gt;<br /> <br /> *Discussion Questions:<br /> # If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?<br /> # Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?<br /> <br /> ==='''Student 5 : Kim Young'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?<br /> <br /> 2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?<br /> <br /> ==='''Student 6 : Zhijun Ren'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.<br /> <br /> ==='''Student 7 : Kanghun Ahn'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?<br /> <br /> <br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)<br /> <br /> -------------<br /> <br /> 1)This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> 2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> 3) The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> ==='''Student 8 : Martin'''===<br /> <br /> ----<br /> <br /> 每到雲吉山房, 見禪室閴然, <br /> <br /> Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.<br /> <br /> 黃葉堆窓, 無一箇頭陀. <br /> <br /> Yellow leaves amassing at the window, not one monk around<br /> <br /> 忽憶兒葊舊約, 爲之愴悢良久.<br /> <br /> Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time <br /> <br /> 余之輓兒盦詩曰: <br /> <br /> My poem lamenting Aam death reads:<br /> <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> “In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this. <br /> <br /> 1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province. <br /> <br /> *Discussion Questions:<br /> 1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?<br /> <br /> ==='''Student 9 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?<br /> <br /> 2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?<br /> <br /> ==='''Student 10 : Young Suk ===<br /> ----<br /> 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. <br /> 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> When I reach the Hermitage of Cloud Delight Mountain <br /> <br /> Each time I see the meditation room so hollow. <br /> <br /> The stacks of yellow leaves on the window sill <br /> <br /> Not a single monk ever shown. <br /> <br /> Suddenly I remember the old promise <br /> <br /> With Aam. Thus I stay for a long lamenting. <br /> <br /> In memory of Aam I wrote this verse: <br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there, <br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot; <br /> <br /> I was overwhelmed by sorrow. <br /> <br /> <br /> *‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples. <br /> <br /> <br /> *Discussion Questions:<br /> 1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?<br /> <br /> 2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship? <br /> <br /> 3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?<br /> 2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?<br /> 3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?<br /> <br /> ==='''Student 12 : Do hee jeong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?<br /> why he said buddhist word? he exile cause religious problem<br /> <br /> ==='''Student 13 : (Poem # 6: Jinsook &amp; Soyun)'''===<br /> ----<br /> 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘&lt;br /&gt;<br /> Hyepo's poem says:&lt;br /&gt;<br /> : Before blooming, the reddish hues radiate in the courtyard.&lt;br /&gt;<br /> : After raining, the green twigs grow in the sylvan hills.&lt;br /&gt;<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. <br /> Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> *Discussion Questions:<br /> 1. Do you think the poem just describes nature or has any metaphor?<br /> <br /> 2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.<br /> <br /> 3. How could you translate '風流'into English?<br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%8C%B6%E5%B1%B1_%E8%B4%88%E8%A8%80%E5%B8%96&diff=5432 2017-07-21T01:28:51Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 다산증언첩ed.jpg<br /> |English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)<br /> |Chinese = 茶山의 贈言帖 <br /> |Korean = 다산의 증언첩<br /> |Genre = [[Literati writings]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山 丁若鏞]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = Jong Woo Park; Kanghun Ahn<br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:20%;&quot;|Text || style=&quot;width:55%;&quot;| Translation<br /> |-<br /> | [[File:다산증언첩1.jpg|border|다산증언첩1|400px]]<br /> || ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.<br /> || 老頭陀面壁念佛 <br /> <br /> An old monk facing a wall <br /> chants the name of Buddha.<br /> <br /> 忽思世間夫婦 <br /> <br /> On spur of moment a thought emerged <br /> husband and wife in the world of desire.<br /> <br /> 對飯同被, 歡樂無比. <br /> <br /> Having meal facing one another<br /> sharing one bed – an incomparable joy.<br /> <br /> 錫杖下山 <br /> <br /> The monk took his cane <br /> and went the way down the mountain.<br /> <br /> 忽見井上有黃頭黑面 <br /> <br /> Suddenly he saw by the well <br /> with yellow hair and black face<br /> <br /> 如九子魔母者,<br /> <br /> a real Nine sons mother demon [1]<br /> <br /> 散髮痛哭. <br /> <br /> roaring loudly all around / with disheveled hair crying bitterly.<br /> <br /> 詢之, 與夫鬨也<br /> <br /> calling his husband back. As he asked her [what was going on], says she fought with her husband.<br /> <br /> 頭陀色然駭,<br /> <br /> Frightened, pale with fear<br /> <br /> 回上山來.<br /> <br /> The monk got back the way up.<br /> <br /> <br /> [1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.<br /> <br /> |-<br /> | [[File:다산증언첩2.jpg|border|다산증언첩2|400px]]<br /> || ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.<br /> || <br /> <br /> Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]<br /> This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]<br /> The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]<br /> This is the admonition to erect Buddha’s mind[4] during the autumn days.<br /> If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.<br /> <br /> <br /> [1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.<br /> <br /> <br /> [2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)<br /> <br /> <br /> [3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training. <br /> <br /> [4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture. <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)<br /> 拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī). <br /> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)<br /> |-<br /> <br /> <br /> <br /> | [[File:다산증언첩3.jpg|border|다산증언첩3|400px]]<br /> || ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”<br /> || <br /> |-<br /> | [[File:다산증언첩4.jpg|border|다산증언첩4|400px]]<br /> || ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> || <br /> |-<br /> | [[File:다산증언첩5.jpg|border|다산증언첩5|400px]]<br /> || ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> || <br /> <br /> When I reach the Hermitage of Cloud Delight Mountain<br /> <br /> Each time I see the meditation room so hollow.<br /> <br /> The stacks of yellow leaves on the window sill<br /> <br /> Not a single monk ever shown.<br /> <br /> Suddenly I remember the old promise<br /> <br /> With Aam. Thus I stay for a long lamenting.<br /> <br /> In memory of Aam I wrote this verse:<br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there,<br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot;<br /> <br /> I was overwhelmed by sorrow.<br /> <br /> <br /> ‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.<br /> <br /> |-<br /> | [[File:다산증언첩6.jpg|border|다산증언첩6|400px]]<br /> || ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘. <br /> || <br /> |-<br /> | [[File:다산증언첩7.jpg|border|다산증언첩7|400px]]<br /> || ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉. <br /> || <br /> |-<br /> | [[File:다산증언첩8.jpg|border|다산증언첩8|400px]]<br /> || ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.<br /> || <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Irina'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Make difference between values in Buddhist world and values in our world.<br /> <br /> --How about: &quot;What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?&quot; (SJY)<br /> <br /> ==='''Student 2 : Masha'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What is the role of nature in Buddhist training? How is it opposed to daily life?<br /> <br /> ---How about: &quot;What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)<br /> <br /> ==='''Student 3 : Jong Woo Park'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> (1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.<br /> <br /> Along Yŏlsu&lt;ref&gt;Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.&lt;/ref&gt;, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell&lt;ref&gt;The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).&lt;/ref&gt;, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?<br /> <br /> &lt;references/&gt;<br /> <br /> *Discussion Questions:<br /> # If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?<br /> # Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?<br /> <br /> ==='''Student 5 : Kim Young'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?<br /> <br /> 2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?<br /> <br /> ==='''Student 6 : Zhijun Ren'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.<br /> <br /> ==='''Student 7 : Kanghun Ahn'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?<br /> <br /> <br /> Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)<br /> <br /> -------------<br /> <br /> 1)This perspicacious-ness is deeply engaged with the Chan notion of &quot;sudden enlightenment (頓悟).&quot; Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).<br /> <br /> 2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).<br /> <br /> 3) The debate between &quot;sudden enlightenment&quot; and &quot;gradual cultivation&quot; is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.<br /> <br /> ==='''Student 8 : Martin'''===<br /> <br /> ----<br /> <br /> 每到雲吉山房, 見禪室閴然, <br /> <br /> Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.<br /> <br /> 黃葉堆窓, 無一箇頭陀. <br /> <br /> Yellow leaves amassing at the window, not one monk around<br /> <br /> 忽憶兒葊舊約, 爲之愴悢良久.<br /> <br /> Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time <br /> <br /> 余之輓兒盦詩曰: <br /> <br /> My poem lamenting Aam death reads:<br /> <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> “In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this. <br /> <br /> 1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province. <br /> <br /> *Discussion Questions:<br /> 1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?<br /> <br /> ==='''Student 9 : Hu Jing'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?<br /> <br /> 2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?<br /> <br /> ==='''Student 10 : Young Suk ===<br /> ----<br /> 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. <br /> 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: <br /> “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.<br /> <br /> When I reach the Hermitage of Cloud Delight Mountain <br /> <br /> Each time I see the meditation room so hollow. <br /> <br /> The stacks of yellow leaves on the window sill <br /> <br /> Not a single monk ever shown. <br /> <br /> Suddenly I remember the old promise <br /> <br /> With Aam. Thus I stay for a long lamenting. <br /> <br /> In memory of Aam I wrote this verse: <br /> <br /> &quot;Piercing the flowery paths your bead necklace is still there, <br /> <br /> and your monk robe is still hanging on a moonlit boat.&quot; <br /> <br /> I was overwhelmed by sorrow. <br /> <br /> <br /> *‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴 惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples. <br /> <br /> <br /> *Discussion Questions:<br /> 1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?<br /> <br /> 2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship? <br /> <br /> 3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?<br /> 2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?<br /> 3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?<br /> <br /> ==='''Student 12 : Do hee jeong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?<br /> why he said buddhist word? he exile cause religious problem<br /> <br /> ==='''Student 13 : (Poem # 6: Jinsook &amp; Soyun)'''===<br /> ----<br /> 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘&lt;br /&gt;<br /> Hyepo's poem says:&lt;br /&gt;<br /> : Before blooming, the reddish hues radiate in the courtyard.&lt;br /&gt;<br /> : After raining, the green twigs grow in the sylvan hills.&lt;br /&gt;<br /> Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area. <br /> Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.<br /> <br /> *Discussion Questions:<br /> 1. Do you think the poem just describes nature or has any metaphor?<br /> <br /> 2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.<br /> <br /> 3. How could you translate '風流'into English?<br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5425 2017-07-21T01:05:07Z

<p>Jwpark18: /* Introduction */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> Yi I (1536-1584), also kwon as his pen name Yulgok, was one of the most prominent Confucian scholars of the Chosŏn Dynasty. He was born into a yangban family in Kangnŭng, Kangwŏn Province, and received comprehensive education, including Buddhist and Daoist texts, from childhood on. He passed the preliminary civil service examination at the age of 13 and received top honors on several civil exams until finally entered officialdom in 1564. He held a numerous influential governmental positions and produced a considerable literature. <br /> <br /> ''Sŏnghak chibyo'' (Essentials of the Sages’ Learning) was compiled in 1575 and soon became an essential part of Confucian education in Korea. In the context of the Learning of Zhu Xi, sage refers to a person who reaches the ideal point of maturity through the preservation and cultivation of heaven-bestowed nature. This meaning of sage later expanded to the model behavior and politics of the sovereign, as we can see its usage in the title of the book, ''Sŏnghak chibyo''. In this book, Yi I proposes the fundamental principle and methods of politics as well as the importance of self-cultivation.<br /> <br /> (to be continued)<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping&lt;ref&gt;Li Tong 李侗 (1093-1163). He is Zhu Xi’s teacher. &lt;/ref&gt; called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> 1. How does Yi I’s explanation of the phase before the arousal of feelings differ from/similar to Buddhist explanation of the sudden enlightenment and gradual cultivation (''ton’o chŏmsu'')? <br /> <br /> 2. Is Yi I's emphasis on meditation practical in governing society and educating elites, including the sovereign?<br /> <br /> 3. Read a passage from Tasan Chŏng Yagyong’s ''Taehak kong’ŭi'' (1814). Compare and contrast Yi I’s method of being sage and Tasan Chŏng Yagyong’s understanding of sage.<br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> * https://www.google.co.kr/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=4&amp;ved=0ahUKEwjc9N7Q95fVAhUDvrwKHZl1CX8QFggvMAM&amp;url=http%3A%2F%2Fcentral.oak.go.kr%2Fjournallist%2Farticlepdf.do%3Furl%3D%2Frepository%2Fjournal%2F18416%2FNRF003_2014_v17n1_255.pdf%26article_seq%3D18416&amp;usg=AFQjCNHAxKNVuF5oabXFOTKUIQ3ErhH5qQ&amp;cad=rja<br /> * https://fphil.uniba.sk/fileadmin/fif/katedry_pracoviska/kvas/SOS_11_2/10_23glomb-form130207_Kopie.pdf<br /> * 신창호, ''율곡 이이의 교육론: 조선의 지도자교육과 국민교육론 이해'', 경인문화사, 2015.<br /> * 池斗煥, &quot;16세기 시대적 과제와 율곡의 대응,&quot; ''韓國思想과 文化'' 43, 2008. pp. 125~146.<br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5424 2017-07-21T00:59:27Z

<p>Jwpark18: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = <br /> [[파일:대동학회월보 서.jpg]]<br /> [[파일:여규형 논한문국문 1.jpg]]<br /> [[파일:여규형 논한문국문 2.jpg]]<br /> |English = Taedong hakhoe wŏlbo (Monthly of the Great Eastern Educational Association)<br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = Jong Woo Park]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5423 2017-07-21T00:58:57Z

<p>Jwpark18: </p> <hr /> <div>{{<br /> |Image = <br /> [[파일:대동학회월보 서.jpg]]<br /> [[파일:여규형 논한문국문 1.jpg]]<br /> [[파일:여규형 논한문국문 2.jpg]]<br /> |English = Taedong hakhoe wŏlbo (Monthly of the Great Eastern Educational Association)<br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine article <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = Jong Woo Park]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5422 2017-07-21T00:58:21Z

<p>Jwpark18: </p> <hr /> <div><br /> [[파일:대동학회월보 서.jpg]]<br /> [[파일:여규형 논한문국문 1.jpg]]<br /> [[파일:여규형 논한문국문 2.jpg]]<br /> |English = Taedong hakhoe wŏlbo (Monthly of the Great Eastern Educational Association)<br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine article <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = Jong Woo Park]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5421 2017-07-21T00:58:03Z

<p>Jwpark18: </p> <hr /> <div>{{<br /> |<br /> [[파일:대동학회월보 서.jpg]]<br /> [[파일:여규형 논한문국문 1.jpg]]<br /> [[파일:여규형 논한문국문 2.jpg]]<br /> |English = Taedong hakhoe wŏlbo (Monthly of the Great Eastern Educational Association)<br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine article <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = Jong Woo Park]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5420 2017-07-21T00:57:41Z

<p>Jwpark18: </p> <hr /> <div>{{<br /> |Image = <br /> [[파일:대동학회월보 서.jpg]]<br /> [[파일:여규형 논한문국문 1.jpg]]<br /> [[파일:여규형 논한문국문 2.jpg]]<br /> |English = Taedong hakhoe wŏlbo (Monthly of the Great Eastern Educational Association)<br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine article <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = Jong Woo Park]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5418 2017-07-21T00:53:14Z

<p>Jwpark18: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = <br /> [[파일:대동학회월보 서.jpg]]<br /> [[파일:여규형 논한문국문 1.jpg]]<br /> [[파일:여규형 논한문국문 2.jpg]]<br /> |English = Taedong hakhoe wŏlbo (Monthly of the Great Eastern Educational Association)<br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = Jong Woo Park]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5417 2017-07-21T00:52:16Z

<p>Jwpark18: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = <br /> [[파일:대동학회월보 서.jpg]]<br /> [[파일:여규형 논한문국문 1.jpg]]<br /> [[파일:여규형 논한문국문 2.jpg]]<br /> |English = Taedong hakhoe wŏlbo (Monthly of the Great Eastern Educational Association)<br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = [Jong Woo Park]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=%ED%8C%8C%EC%9D%BC:%EB%8C%80%EB%8F%99%ED%95%99%ED%9A%8C%EC%9B%94%EB%B3%B4_%EC%84%9C.jpg&diff=5416 2017-07-21T00:49:08Z

<p>Jwpark18: </p> <hr /> <div></div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5411 2017-07-21T00:40:20Z

<p>Jwpark18: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = <br /> [[파일:여규형 논한문국문 1.jpg]]<br /> [[파일:여규형 논한문국문 2.jpg]]<br /> |English = <br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = [Jong Woo Park]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=%ED%8C%8C%EC%9D%BC:%EC%97%AC%EA%B7%9C%ED%98%95_%EB%85%BC%ED%95%9C%EB%AC%B8%EA%B5%AD%EB%AC%B8_2.jpg&diff=5408 2017-07-21T00:38:16Z

<p>Jwpark18: </p> <hr /> <div></div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=%ED%8C%8C%EC%9D%BC:%EC%97%AC%EA%B7%9C%ED%98%95_%EB%85%BC%ED%95%9C%EB%AC%B8%EA%B5%AD%EB%AC%B8_1.jpg&diff=5407 2017-07-21T00:37:45Z

<p>Jwpark18: </p> <hr /> <div></div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=5404 2017-07-21T00:35:42Z

<p>Jwpark18: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 건릉지첩1.1.JPG<br /> |English = <br /> |Chinese = 大東學會月報 第一號 <br /> |Korean = [대동학회월보 제일호]<br /> |Genre = Magazine <br /> |Type = <br /> |Author = 呂圭亨<br /> |Year = 1908<br /> |Key Concepts= <br /> |Translator = [Jong Woo Park]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 序二 <br /> <br /> 呂圭亨<br /> <br /> 學吾儒學也會吾儒學之會也報吾儒學之會之講論布告也我大東以儒學立國在朝爲儒臣在野爲儒賢髫而丱者韎韋者莫不業儒固不待乎會也挽近學之道中圮有名是而實非者有名實俱非者由是而往勢將至於廢而後己學廢則國廢也國廢則人類絶也國不可以終廢人類不可以終絶此吾大東學會之所以興也自創始以來每一週日設講硏會讀經典陳說義旨難疑問答繼以新書籍旁究乎政治法律正德利用之古今異宜者每會略幾十百人其外有職守者操業者居外鄕外國者率不得參無以廣之于天下此吾學會月報之所以講論布告焉要之使未與於會者皆猶會也況今更張振作之時農有農會商有商會工數技術莫不有會間以新聞雜誌與日幷出而吾儒學之會寥寥無聞焉則將何以首四民而開物成務乎此吾月報之亟先刊行不可以暫緩也不佞謬膺編輯之務深懼不能堪承謹此略述梗槪庶海內諸君子覽之而有會於心或引以針磁或賜以砥砭焉則豈惟不佞之幸實學會之幸也實大東儒學之幸也是爲序<br /> <br /> or<br /> <br /> 論漢文國文<br /> <br /> 呂圭亨<br /> <br /> 文者道之形於言者也古語曰至道無文謂道不可以言語形容也雖然道不能徒行必待文而傳如人之歸重於心而廢耳目口鼻之形於外則不可以爲人也伏羲造書契史皇造字虞夏商周有書孔子以下莫不有言行之紀摠而言之曰文也文卽道也道卽文也後世班固撰漢書分儒林文苑爲二門盖以其人之平生踐歷能儒而不能文能文而不能儒以是而分之非謂道與文二也文待乎書而傳倉篆史籀古也程邈之眞楷行之而便至于今日謂之漢文者是也我韓自檀箕開國幷用漢文行之四千年漢文卽我韓本有之文非自外襲而取之也今世俗之言曰廢漢文純用國文然後始可以立國也愚迷如此不容多辨而又不能不辨不辨則蚩蚩者終不能覺悟也我<br /> <br /> <br /> 英陵朝始製國文三十六字母所以摸倣支那見溪羣疑字母而名曰諺文反切所以羽翼漢文專以訓夫愚夫婦之不解漢文者非廢彼而立此也日本之伊魯河字乃取漢字偏傍如我之吏讀偏傍之所謂吐者雖曰國文乃漢文之支裔比年有一種議論只用伊魯河而廢漢文以是欲行之而不能焉如西人之用英字欲廢羅馬舊字而不能也然則今之欲廢漢文者欲廢孔子之道者也人而有心與耳目口鼻而欲廢孔子之道則與廢父子君臣之倫同焉卽謂之亂臣逆子可也今我大東學會闡明斯道斯文者也將以一管之毫上承伏羲倉史虞夏商周之舊摠括我漢國文與日本伊魯河發明孔子之道以詔天下後世實不敢退讓於愚迷者之妄論瞽論以誤人故先述本旨以爲弟一號文苑云爾<br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> *Discussion Questions:<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5397 2017-07-21T00:23:58Z

<p>Jwpark18: /* Discussion Questions */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> Yi I (1536-1584), also kwon as his pen name Yulgok, was one of the most prominent Confucian scholars of the Chosŏn Dynasty. He was born into a yangban family in Kangnŭng, Kangwŏn Province, and received comprehensive education, including Buddhist and Daoist texts, from childhood on. He passed the preliminary civil service examination at the age of 13 and received top honors on several civil exams until finally entered officialdom in 1564. He held a numerous influential governmental positions and produced a considerable literature. <br /> <br /> ''Sŏnghak chibyo'' (Essentials of the Sages’ Learning) was compiled in 1575 and soon became an essential part of Confucian education in Korea. In the context of the Learning of Zhu Xi, sage refers to a person who reaches the ideal point of maturity through the preservation and cultivation of heaven-bestowed nature. This meaning of sage later expanded to the model behavior and politics of the sovereign, as we can see its usage in the title of the book, ''Sŏnghak chibyo''. In this book, Yi I proposes the fundamental principle and methods of politics as well as the importance of self-cultivation.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping&lt;ref&gt;Li Tong 李侗 (1093-1163). He is Zhu Xi’s teacher. &lt;/ref&gt; called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> 1. How does Yi I’s explanation of the phase before the arousal of feelings differ from/similar to Buddhist explanation of the sudden enlightenment and gradual cultivation (''ton’o chŏmsu'')? <br /> <br /> 2. Is Yi I's emphasis on meditation practical in governing society and educating elites, including the sovereign?<br /> <br /> 3. Read a passage from Tasan Chŏng Yagyong’s ''Taehak kong’ŭi'' (1814). Compare and contrast Yi I’s method of being sage and Tasan Chŏng Yagyong’s understanding of sage.<br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> * https://www.google.co.kr/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=4&amp;ved=0ahUKEwjc9N7Q95fVAhUDvrwKHZl1CX8QFggvMAM&amp;url=http%3A%2F%2Fcentral.oak.go.kr%2Fjournallist%2Farticlepdf.do%3Furl%3D%2Frepository%2Fjournal%2F18416%2FNRF003_2014_v17n1_255.pdf%26article_seq%3D18416&amp;usg=AFQjCNHAxKNVuF5oabXFOTKUIQ3ErhH5qQ&amp;cad=rja<br /> * https://fphil.uniba.sk/fileadmin/fif/katedry_pracoviska/kvas/SOS_11_2/10_23glomb-form130207_Kopie.pdf<br /> * 신창호, ''율곡 이이의 교육론: 조선의 지도자교육과 국민교육론 이해'', 경인문화사, 2015.<br /> * 池斗煥, &quot;16세기 시대적 과제와 율곡의 대응,&quot; ''韓國思想과 文化'' 43, 2008. pp. 125~146.<br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5390 2017-07-21T00:16:35Z

<p>Jwpark18: /* Further Readings */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> Yi I (1536-1584), also kwon as his pen name Yulgok, was one of the most prominent Confucian scholars of the Chosŏn Dynasty. He was born into a yangban family in Kangnŭng, Kangwŏn Province, and received comprehensive education, including Buddhist and Daoist texts, from childhood on. He passed the preliminary civil service examination at the age of 13 and received top honors on several civil exams until finally entered officialdom in 1564. He held a numerous influential governmental positions and produced a considerable literature. <br /> <br /> ''Sŏnghak chibyo'' (Essentials of the Sages’ Learning) was compiled in 1575 and soon became an essential part of Confucian education in Korea. In the context of the Learning of Zhu Xi, sage refers to a person who reaches the ideal point of maturity through the preservation and cultivation of heaven-bestowed nature. This meaning of sage later expanded to the model behavior and politics of the sovereign, as we can see its usage in the title of the book, ''Sŏnghak chibyo''. In this book, Yi I proposes the fundamental principle and methods of politics as well as the importance of self-cultivation.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping&lt;ref&gt;Li Tong 李侗 (1093-1163). He is Zhu Xi’s teacher. &lt;/ref&gt; called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> # How does Yi I’s explanation of the phase before the arousal of feelings differ from/similar to Buddhist explanation of the sudden enlightenment and gradual cultivation (''ton’o chŏmsu'')? <br /> <br /> # Is Yi I's emphasis on meditation practical in governing society and educating elites, including the sovereign?<br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> * https://www.google.co.kr/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=4&amp;ved=0ahUKEwjc9N7Q95fVAhUDvrwKHZl1CX8QFggvMAM&amp;url=http%3A%2F%2Fcentral.oak.go.kr%2Fjournallist%2Farticlepdf.do%3Furl%3D%2Frepository%2Fjournal%2F18416%2FNRF003_2014_v17n1_255.pdf%26article_seq%3D18416&amp;usg=AFQjCNHAxKNVuF5oabXFOTKUIQ3ErhH5qQ&amp;cad=rja<br /> * https://fphil.uniba.sk/fileadmin/fif/katedry_pracoviska/kvas/SOS_11_2/10_23glomb-form130207_Kopie.pdf<br /> * 신창호, ''율곡 이이의 교육론: 조선의 지도자교육과 국민교육론 이해'', 경인문화사, 2015.<br /> * 池斗煥, &quot;16세기 시대적 과제와 율곡의 대응,&quot; ''韓國思想과 文化'' 43, 2008. pp. 125~146.<br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5388 2017-07-21T00:12:17Z

<p>Jwpark18: /* Further Readings */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> Yi I (1536-1584), also kwon as his pen name Yulgok, was one of the most prominent Confucian scholars of the Chosŏn Dynasty. He was born into a yangban family in Kangnŭng, Kangwŏn Province, and received comprehensive education, including Buddhist and Daoist texts, from childhood on. He passed the preliminary civil service examination at the age of 13 and received top honors on several civil exams until finally entered officialdom in 1564. He held a numerous influential governmental positions and produced a considerable literature. <br /> <br /> ''Sŏnghak chibyo'' (Essentials of the Sages’ Learning) was compiled in 1575 and soon became an essential part of Confucian education in Korea. In the context of the Learning of Zhu Xi, sage refers to a person who reaches the ideal point of maturity through the preservation and cultivation of heaven-bestowed nature. This meaning of sage later expanded to the model behavior and politics of the sovereign, as we can see its usage in the title of the book, ''Sŏnghak chibyo''. In this book, Yi I proposes the fundamental principle and methods of politics as well as the importance of self-cultivation.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping&lt;ref&gt;Li Tong 李侗 (1093-1163). He is Zhu Xi’s teacher. &lt;/ref&gt; called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> # How does Yi I’s explanation of the phase before the arousal of feelings differ from/similar to Buddhist explanation of the sudden enlightenment and gradual cultivation (''ton’o chŏmsu'')? <br /> <br /> # Is Yi I's emphasis on meditation practical in governing society and educating elites, including the sovereign?<br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> * https://www.google.co.kr/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=4&amp;ved=0ahUKEwjc9N7Q95fVAhUDvrwKHZl1CX8QFggvMAM&amp;url=http%3A%2F%2Fcentral.oak.go.kr%2Fjournallist%2Farticlepdf.do%3Furl%3D%2Frepository%2Fjournal%2F18416%2FNRF003_2014_v17n1_255.pdf%26article_seq%3D18416&amp;usg=AFQjCNHAxKNVuF5oabXFOTKUIQ3ErhH5qQ&amp;cad=rja<br /> * https://fphil.uniba.sk/fileadmin/fif/katedry_pracoviska/kvas/SOS_11_2/10_23glomb-form130207_Kopie.pdf<br /> * 신창호, 『율곡 이이의 교육론 - 조선의 지도자교육과 국민교육론 이해 -』, 경인문화사, 2015.<br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5377 2017-07-20T23:57:50Z

<p>Jwpark18: /* Discussion Questions */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> Yi I (1536-1584), also kwon as his pen name Yulgok, was one of the most prominent Confucian scholars of the Chosŏn Dynasty. He was born into a yangban family in Kangnŭng, Kangwŏn Province, and received comprehensive education, including Buddhist and Daoist texts, from childhood on. He passed the preliminary civil service examination at the age of 13 and received top honors on several civil exams until finally entered officialdom in 1564. He held a numerous influential governmental positions and produced a considerable literature. <br /> <br /> ''Sŏnghak chibyo'' (Essentials of the Sages’ Learning) was compiled in 1575 and soon became an essential part of Confucian education in Korea. In the context of the Learning of Zhu Xi, sage refers to a person who reaches the ideal point of maturity through the preservation and cultivation of heaven-bestowed nature. This meaning of sage later expanded to the model behavior and politics of the sovereign, as we can see its usage in the title of the book, ''Sŏnghak chibyo''. In this book, Yi I proposes the fundamental principle and methods of politics as well as the importance of self-cultivation.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping&lt;ref&gt;Li Tong 李侗 (1093-1163). He is Zhu Xi’s teacher. &lt;/ref&gt; called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> # How does Yi I’s explanation of the phase before the arousal of feelings differ from/similar to Buddhist explanation of the sudden enlightenment and gradual cultivation (''ton’o chŏmsu'')? <br /> <br /> # Is Yi I's emphasis on meditation practical in governing society and educating elites, including the sovereign?<br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> * https://www.google.co.kr/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=4&amp;ved=0ahUKEwjc9N7Q95fVAhUDvrwKHZl1CX8QFggvMAM&amp;url=http%3A%2F%2Fcentral.oak.go.kr%2Fjournallist%2Farticlepdf.do%3Furl%3D%2Frepository%2Fjournal%2F18416%2FNRF003_2014_v17n1_255.pdf%26article_seq%3D18416&amp;usg=AFQjCNHAxKNVuF5oabXFOTKUIQ3ErhH5qQ&amp;cad=rja<br /> * https://fphil.uniba.sk/fileadmin/fif/katedry_pracoviska/kvas/SOS_11_2/10_23glomb-form130207_Kopie.pdf<br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5374 2017-07-20T23:49:12Z

<p>Jwpark18: /* Introduction */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> Yi I (1536-1584), also kwon as his pen name Yulgok, was one of the most prominent Confucian scholars of the Chosŏn Dynasty. He was born into a yangban family in Kangnŭng, Kangwŏn Province, and received comprehensive education, including Buddhist and Daoist texts, from childhood on. He passed the preliminary civil service examination at the age of 13 and received top honors on several civil exams until finally entered officialdom in 1564. He held a numerous influential governmental positions and produced a considerable literature. <br /> <br /> ''Sŏnghak chibyo'' (Essentials of the Sages’ Learning) was compiled in 1575 and soon became an essential part of Confucian education in Korea. In the context of the Learning of Zhu Xi, sage refers to a person who reaches the ideal point of maturity through the preservation and cultivation of heaven-bestowed nature. This meaning of sage later expanded to the model behavior and politics of the sovereign, as we can see its usage in the title of the book, ''Sŏnghak chibyo''. In this book, Yi I proposes the fundamental principle and methods of politics as well as the importance of self-cultivation.<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping&lt;ref&gt;Li Tong 李侗 (1093-1163). He is Zhu Xi’s teacher. &lt;/ref&gt; called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> * https://www.google.co.kr/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=4&amp;ved=0ahUKEwjc9N7Q95fVAhUDvrwKHZl1CX8QFggvMAM&amp;url=http%3A%2F%2Fcentral.oak.go.kr%2Fjournallist%2Farticlepdf.do%3Furl%3D%2Frepository%2Fjournal%2F18416%2FNRF003_2014_v17n1_255.pdf%26article_seq%3D18416&amp;usg=AFQjCNHAxKNVuF5oabXFOTKUIQ3ErhH5qQ&amp;cad=rja<br /> * https://fphil.uniba.sk/fileadmin/fif/katedry_pracoviska/kvas/SOS_11_2/10_23glomb-form130207_Kopie.pdf<br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5285 2017-07-20T13:17:57Z

<p>Jwpark18: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping&lt;ref&gt;Li Tong 李侗 (1093-1163). He is Zhu Xi’s teacher. &lt;/ref&gt; called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> * https://www.google.co.kr/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=4&amp;ved=0ahUKEwjc9N7Q95fVAhUDvrwKHZl1CX8QFggvMAM&amp;url=http%3A%2F%2Fcentral.oak.go.kr%2Fjournallist%2Farticlepdf.do%3Furl%3D%2Frepository%2Fjournal%2F18416%2FNRF003_2014_v17n1_255.pdf%26article_seq%3D18416&amp;usg=AFQjCNHAxKNVuF5oabXFOTKUIQ3ErhH5qQ&amp;cad=rja<br /> * https://fphil.uniba.sk/fileadmin/fif/katedry_pracoviska/kvas/SOS_11_2/10_23glomb-form130207_Kopie.pdf<br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5276 2017-07-20T12:10:20Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping&lt;ref&gt;Li Tong 李侗 (1093-1163). He is Zhu Xi’s teacher. &lt;/ref&gt; called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%81%96%E5%AD%B8%E8%BC%AF%E8%A6%81_%E4%BF%AE%E5%B7%B1_%E6%AD%A3%E5%BF%83%E7%AB%A0_(%E9%83%A8%E5%88%86)&diff=5275 2017-07-20T12:08:40Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성학집요수기정심(부분).jpg<br /> |English = <br /> |Chinese = 聖學輯要<br /> |Korean = 성학집요(''Seonghak jibyo'')<br /> |Genre = Literati writings<br /> |Type = <br /> |Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷 李珥]<br /> |Year = 1575<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:대학공의재명명덕(부분).PNG|link=(Translation) 大學公議 在明明德 (部分)|*大學公議 대학공의(''Daehak gongui'') 1814<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 臣按, 未發之時, 此心寂然, 固無一毫思慮, 但寂然之中, 知覺不昧, 有如沖漠無朕, 萬象森然已具也, 此處極難理會, 但敬守此心, 涵養積久, 則自當得力, 所謂敬以涵養者, 亦非他術, 只是寂寂不起念慮, 惺惺無少昏昧而已. ○或問, 未發時, 亦有見聞乎, 臣答曰, 若見物聞聲, 念慮隨發, 則固屬已發矣, 若物之過乎目者, 見之而已, 不起見之之心, 過乎耳者, 聞之而已, 不起聞之之心, 雖有見聞, 不作思惟, 則不害其爲未發也, 故程子曰, 目須見, 耳須聞, 朱子曰, 若必以未有見聞爲未發處, 則只是一種神識昏昧底人, 睡未足時, 被人驚覺, 頃刻之閒, 不識四到時節, 有此氣象, 聖賢之心, 湛然淵靜, 聰明洞徹, 決不如此, 以此觀之, 未發時, 亦有見聞矣. ○又問曰, 常人之心, 固有未發時矣, 其中體亦與聖賢之未發無別耶, 臣答曰, 常人, 無涵養省察工夫, 故其心不昏則亂, 中體不立, 幸於須臾之頃, 不昏不亂, 則其未發之中, 亦與聖賢無別, 但未久而或頹放, 或膠擾, 旋失其本體, 則霎時之中, 安能救終日之昏亂, 以立大本乎. ○又問, 延平先生於靜中, 看喜怒哀樂未發之謂中, 未發, 作何氣象, 朱子曰, 李先生, 靜中體認大本, 此說何如, 臣答曰, 纔有所思, 便是已發, 旣云體認, 則是省察工夫, 非未發時氣象也, 故朱子晚年定論, 以體認字爲下得重, 此不可不察, 但學者靜坐時, 作此工夫, 輕輕照顧未發時氣象, 則於進學養心, 必有益, 是亦一道也. (From 栗谷, 『聖學輯要』)<br /> ||<br /> (by Jong Woo Park)<br /> <br /> In your minister’s scrutiny: in the phase before the arousal of feelings, mind is in complete silent and not a single thought exists. Even in the middle of calmness, awareness is being without unclear. It is like that there is no sign of emptiness and darkness and yet all the phenomena are solemnly equipped. This stage is extremely hard to understand. If one maintains one’s mind with reverence and cultivate [oneself] for a long time, one will eventually obtain the power. It is not that there are other ways to maintain and cultivate [one’s mind] with reverence. Keep the mind in calm and do not arouse any thoughts to the point of not having any amount of obfuscation. <br /> <br /> Someone asks, “Can we perceive times when mind has not been aroused?” Your minister replies, “When you see things and hear sound, if you think in accordance with [what you have seen and heard], this is truly the case of the phase after the arousal of feelings. If things pass before the eyes and you see them without raising the consciousness of seeing them or if you hear something with your ears without the consciousness of hearing it--so you see and hear something and yet do not produce any thoughts--, there will be no harm for the phase before the arousal of feelings.” Therefore, Master Cheng brothers said, “Eyes should follow things that you see and ears should follow things that you hear.” Master Zhu said, “If one considers not having seen or not having heard of as the phase before the arousal of feelings, one would argue that a person in a fuddled state has a sign of such phase right when he, who is lack of sleep, is suddenly alerted by someone and cannot discern time and place. The mind of the sages is extremely clean, calm, bright, and interpenetrable. It is never like that [of a man in a fuddled state.]” If we consider it, there are things seen and heard of in the phase before the arousal of feelings.<br /> <br /> Someone also asks, “The mind of ordinary people should have the phase before the arousal of feelings. Is there any difference between the central substance of [the ordinary people’s mind] and the sages’ phase before the arousal of feelings?” Your minister answers, “Because ordinary people do not learn how to cultivate and introspect, their mind is unclear and chaotic. The central substance of their mind is not erected. If there were a lucky moment when they were not unclear and chaotic, the core of their phase before the arousal of feelings would not be different from that of the sages. However, not long after their [mind] would become unkept, undisciplined, boisterous, and clamorous. They would soon lose the root of substance. So, in this critical moment, how could they be safe from the disorderly and chaotic mind so as to establish the great root?”<br /> <br /> Also asks, “In a calm mode, Teacher Yanping called center (zhong) as the observation of the phase before the arousal of the feelings of joy, anger, sorrow, and pleasure. Then, what might be the phase before the arousal of feelings? Master Zhu said, ‘Teacher Li, in a clam mode, embodied the great root.’ What do you think about it?” Your minister replied, “If there is a little thing that is thought, it is already the phase after the arousal of feelings. [Master Zhu] already mentioned embodiment, which was a learning of introspection. It has nothing to do with the phase before the arousal of feelings.” Therefore, in Master Zhu’s treatise, written in his latter years, he considered the word, embodiment, extraordinarily important. We should consider this. If a scholar sits in meditation, study this learning. If we briefly look at the phase before the arousal of feelings, it will be useful to advance learning and cultivate mind. It will be another way. <br /> <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1614%E5%B9%B4_%E5%AF%BA%E5%A5%B4_%E6%96%97(%E4%BC%8A%2B%E5%8F%B1)%E9%96%93_%E7%AB%8B%E6%A1%88&diff=5118 2017-07-20T07:00:18Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> <br /> |Image = 1614년사노뒷간입안1.JPG<br /> |English = A Certificate of trading a slave with a horse<br /> |Chinese = 1614年 寺奴 斗(伊+叱)間 立案<br /> |Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1614.0000-20101008.B003a_003_01076_001&amp;refuci=G002+AKS+KSM-XE.1614.0000-20101008.B003a_003_01076_001-IMG.001.jpg 1614년 사노 뒷간 입안(''Sano Dwooibigan iban'')]<br /> |Genre = Social Life and Economic Strategies<br /> |Type = Record<br /> |Author = 海南縣<br /> |Year = 1614<br /> |Key Concepts= Trading <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:1614년사노두잇노비매매명문.JPG|link=(Translation) 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文|III-3. 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文 사노 뒷간 노비매매명문(''Sano Dwooibigan Nobimaemaemyeongmoon'') 1614<br /> 파일:1614년(사노뒷간)초사.JPG|link=(Translation) 1614年 招辭|III-4. 1614年 招辭 초사(''Chosa'') 1614<br /> 파일:1614년득록초사.JPG|link=(Translation) 1614年 得祿 招辭|III-5. 1614年 得祿 招辭 득록 초사(''Deukrok chosa'') 1614<br /> 파일:1614년사노뒷간노비매매명문.JPG|*1614年 寺奴 斗(伊+叱)間 奴婢賣買明文 사노 뒷간 노비매매명문(''Sano Dwooibigan nobimaemaemyeongmoon'') 1614(全)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> <br /> 萬曆四十二年三月十五日昌(?)平官立案 <br /> <br /> <br /> <br /> 右立案爲斜給事課狀粘連文記及參證▣…▣ <br /> <br /> 推閱招▣…▣有(?)等以本賤籍取納相考爲乎矣嘉靖四〔十〕 <br /> <br /> 五年二月十三日康津縣斜給立案內石今年乙酉生身乙▣…▣ <br /> <br /> 連亦中斜給爲臥乎所經官立案是乎等以向前石今所▣…▣ <br /> <br /> 斤德三所生奴終男年丁酉生身乙買得的實爲在▣…▣ <br /> <br /> 奴㖍間▣…▣後所生幷以永永斜給爲遣葉作▣…▣ <br /> <br /> 粘退合行立案者 <br /> <br /> 行縣監[署押]<br /> <br /> ||<br /> <br /> (Translation by Jong Woo Park)<br /> <br /> The forty-second year of Manryeok (1614), third month, fifth day. <br /> <br /> Registered by the administrative office of the Pyeongchang County (present-day Gangjin, Jeollanamdo).<br /> <br /> This document is the certified copy [of the county slave register]. I have inquired about the attached document [of slave transaction], the oral statements, and everything else.<br /> <br /> I have [also] closely examined them with the slave register of the county government office.<br /> <br /> There is a registration document issued by the Gangjin County on the thirteenth day of the second month in the forty-fifth year of Gajeong (1566).<br /> <br /> [In that document, there is a record that] Seokgeum, born in the year of Eulyu, gave Jeongryeon a copy [of the slave register] and the office [of Gangjin], thereupon, has the record of him.<br /> <br /> It is certain that Jongnam, a male slave born in the year of Jeongyu and the third child of Geundeok—a child of Seokgeum--, has recently been purchased. <br /> <br /> I, [therefore,] give the slave Privy and his offspring the copy of the document with the attachment of the official decision. <br /> <br /> This process is done legally and properly.<br /> <br /> County Magistrate [Stamp]<br /> <br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Since the document was signed by Madame Kim and witnessed by (possibly) her relatives, would this the case that Madame Kim managed her husband's family property as the widow of the deceased Yun Sahoe?<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1614%E5%B9%B4_%E5%AF%BA%E5%A5%B4_%E6%96%97(%E4%BC%8A%2B%E5%8F%B1)%E9%96%93_%E7%AB%8B%E6%A1%88&diff=5116 2017-07-20T06:59:58Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> <br /> |Image = 1614년사노뒷간입안1.JPG<br /> |English = A Certificate of trading a slave with a horse<br /> |Chinese = 1614年 寺奴 斗(伊+叱)間 立案<br /> |Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1614.0000-20101008.B003a_003_01076_001&amp;refuci=G002+AKS+KSM-XE.1614.0000-20101008.B003a_003_01076_001-IMG.001.jpg 1614년 사노 뒷간 입안(''Sano Dwooibigan iban'')]<br /> |Genre = Social Life and Economic Strategies<br /> |Type = Record<br /> |Author = 海南縣<br /> |Year = 1614<br /> |Key Concepts= Trading <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:1614년사노두잇노비매매명문.JPG|link=(Translation) 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文|III-3. 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文 사노 뒷간 노비매매명문(''Sano Dwooibigan Nobimaemaemyeongmoon'') 1614<br /> 파일:1614년(사노뒷간)초사.JPG|link=(Translation) 1614年 招辭|III-4. 1614年 招辭 초사(''Chosa'') 1614<br /> 파일:1614년득록초사.JPG|link=(Translation) 1614年 得祿 招辭|III-5. 1614年 得祿 招辭 득록 초사(''Deukrok chosa'') 1614<br /> 파일:1614년사노뒷간노비매매명문.JPG|*1614年 寺奴 斗(伊+叱)間 奴婢賣買明文 사노 뒷간 노비매매명문(''Sano Dwooibigan nobimaemaemyeongmoon'') 1614(全)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> <br /> 萬曆四十二年三月十五日昌(?)平官立案 <br /> <br /> <br /> <br /> 右立案爲斜給事課狀粘連文記及參證▣…▣ <br /> <br /> 推閱招▣…▣有(?)等以本賤籍取納相考爲乎矣嘉靖四〔十〕 <br /> <br /> 五年二月十三日康津縣斜給立案內石今年乙酉生身乙▣…▣ <br /> <br /> 連亦中斜給爲臥乎所經官立案是乎等以向前石今所▣…▣ <br /> <br /> 斤德三所生奴終男年丁酉生身乙買得的實爲在▣…▣ <br /> <br /> 奴㖍間▣…▣後所生幷以永永斜給爲遣葉作▣…▣ <br /> <br /> 粘退合行立案者 <br /> <br /> 行縣監[署押]<br /> <br /> ||<br /> <br /> Translation by Jong Woo Park<br /> <br /> The forty-second year of Manryeok (1614), third month, fifth day. <br /> <br /> Registered by the administrative office of the Pyeongchang County (present-day Gangjin, Jeollanamdo).<br /> <br /> This document is the certified copy [of the county slave register]. I have inquired about the attached document [of slave transaction], the oral statements, and everything else.<br /> <br /> I have [also] closely examined them with the slave register of the county government office.<br /> <br /> There is a registration document issued by the Gangjin County on the thirteenth day of the second month in the forty-fifth year of Gajeong (1566).<br /> <br /> [In that document, there is a record that] Seokgeum, born in the year of Eulyu, gave Jeongryeon a copy [of the slave register] and the office [of Gangjin], thereupon, has the record of him.<br /> <br /> It is certain that Jongnam, a male slave born in the year of Jeongyu and the third child of Geundeok—a child of Seokgeum--, has recently been purchased. <br /> <br /> I, [therefore,] give the slave Privy and his offspring the copy of the document with the attachment of the official decision. <br /> <br /> This process is done legally and properly.<br /> <br /> County Magistrate [Stamp]<br /> <br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Since the document was signed by Madame Kim and witnessed by (possibly) her relatives, would this the case that Madame Kim managed her husband's family property as the widow of the deceased Yun Sahoe?<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1614%E5%B9%B4_%E5%AF%BA%E5%A5%B4_%E6%96%97(%E4%BC%8A%2B%E5%8F%B1)%E9%96%93_%E7%AB%8B%E6%A1%88&diff=5114 2017-07-20T06:59:29Z

<p>Jwpark18: /* Original Script */</p> <hr /> <div>{{Primary Source Document3<br /> <br /> |Image = 1614년사노뒷간입안1.JPG<br /> |English = A Certificate of trading a slave with a horse<br /> |Chinese = 1614年 寺奴 斗(伊+叱)間 立案<br /> |Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1614.0000-20101008.B003a_003_01076_001&amp;refuci=G002+AKS+KSM-XE.1614.0000-20101008.B003a_003_01076_001-IMG.001.jpg 1614년 사노 뒷간 입안(''Sano Dwooibigan iban'')]<br /> |Genre = Social Life and Economic Strategies<br /> |Type = Record<br /> |Author = 海南縣<br /> |Year = 1614<br /> |Key Concepts= Trading <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:1614년사노두잇노비매매명문.JPG|link=(Translation) 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文|III-3. 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文 사노 뒷간 노비매매명문(''Sano Dwooibigan Nobimaemaemyeongmoon'') 1614<br /> 파일:1614년(사노뒷간)초사.JPG|link=(Translation) 1614年 招辭|III-4. 1614年 招辭 초사(''Chosa'') 1614<br /> 파일:1614년득록초사.JPG|link=(Translation) 1614年 得祿 招辭|III-5. 1614年 得祿 招辭 득록 초사(''Deukrok chosa'') 1614<br /> 파일:1614년사노뒷간노비매매명문.JPG|*1614年 寺奴 斗(伊+叱)間 奴婢賣買明文 사노 뒷간 노비매매명문(''Sano Dwooibigan nobimaemaemyeongmoon'') 1614(全)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> <br /> Translation by Jong Woo Park<br /> <br /> 萬曆四十二年三月十五日昌(?)平官立案 <br /> <br /> <br /> <br /> 右立案爲斜給事課狀粘連文記及參證▣…▣ <br /> <br /> 推閱招▣…▣有(?)等以本賤籍取納相考爲乎矣嘉靖四〔十〕 <br /> <br /> 五年二月十三日康津縣斜給立案內石今年乙酉生身乙▣…▣ <br /> <br /> 連亦中斜給爲臥乎所經官立案是乎等以向前石今所▣…▣ <br /> <br /> 斤德三所生奴終男年丁酉生身乙買得的實爲在▣…▣ <br /> <br /> 奴㖍間▣…▣後所生幷以永永斜給爲遣葉作▣…▣ <br /> <br /> 粘退合行立案者 <br /> <br /> 行縣監[署押]<br /> <br /> ||<br /> <br /> The forty-second year of Manryeok (1614), third month, fifth day. <br /> <br /> Registered by the administrative office of the Pyeongchang County (present-day Gangjin, Jeollanamdo).<br /> <br /> This document is the certified copy [of the county slave register]. I have inquired about the attached document [of slave transaction], the oral statements, and everything else.<br /> <br /> I have [also] closely examined them with the slave register of the county government office.<br /> <br /> There is a registration document issued by the Gangjin County on the thirteenth day of the second month in the forty-fifth year of Gajeong (1566).<br /> <br /> [In that document, there is a record that] Seokgeum, born in the year of Eulyu, gave Jeongryeon a copy [of the slave register] and the office [of Gangjin], thereupon, has the record of him.<br /> <br /> It is certain that Jongnam, a male slave born in the year of Jeongyu and the third child of Geundeok—a child of Seokgeum--, has recently been purchased. <br /> <br /> I, [therefore,] give the slave Privy and his offspring the copy of the document with the attachment of the official decision. <br /> <br /> This process is done legally and properly.<br /> <br /> County Magistrate [Stamp]<br /> <br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Since the document was signed by Madame Kim and witnessed by (possibly) her relatives, would this the case that Madame Kim managed her husband's family property as the widow of the deceased Yun Sahoe?<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1614%E5%B9%B4_%E5%AF%BA%E5%A5%B4_%E6%96%97(%E4%BC%8A%2B%E5%8F%B1)%E9%96%93_%E7%AB%8B%E6%A1%88&diff=4961 2017-07-20T04:04:15Z

<p>Jwpark18: </p> <hr /> <div>{{Primary Source Document3<br /> <br /> |Image = 1614년사노뒷간입안1.JPG<br /> |English = A Certificate of trading a slave with a horse<br /> |Chinese = 1614年 寺奴 斗(伊+叱)間 立案<br /> |Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1614.0000-20101008.B003a_003_01076_001&amp;refuci=G002+AKS+KSM-XE.1614.0000-20101008.B003a_003_01076_001-IMG.001.jpg 1614년 사노 뒷간 입안(''Sano Dwooibigan iban'')]<br /> |Genre = Social Life and Economic Strategies<br /> |Type = Record<br /> |Author = 海南縣<br /> |Year = 1614<br /> |Key Concepts= Trading <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:1614년사노두잇노비매매명문.JPG|link=(Translation) 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文|III-3. 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文 사노 뒷간 노비매매명문(''Sano Dwooibigan Nobimaemaemyeongmoon'') 1614<br /> 파일:1614년(사노뒷간)초사.JPG|link=(Translation) 1614年 招辭|III-4. 1614年 招辭 초사(''Chosa'') 1614<br /> 파일:1614년득록초사.JPG|link=(Translation) 1614年 得祿 招辭|III-5. 1614年 得祿 招辭 득록 초사(''Deukrok chosa'') 1614<br /> 파일:1614년사노뒷간노비매매명문.JPG|*1614年 寺奴 斗(伊+叱)間 奴婢賣買明文 사노 뒷간 노비매매명문(''Sano Dwooibigan nobimaemaemyeongmoon'') 1614(全)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 萬曆四十二年三月十五日昌(?)平官立案 <br /> <br /> <br /> <br /> 右立案爲斜給事課狀粘連文記及參證▣…▣ <br /> <br /> 推閱招▣…▣有(?)等以本賤籍取納相考爲乎矣嘉靖四〔十〕 <br /> <br /> 五年二月十三日康津縣斜給立案內石今年乙酉生身乙▣…▣ <br /> <br /> 連亦中斜給爲臥乎所經官立案是乎等以向前石今所▣…▣ <br /> <br /> 斤德三所生奴終男年丁酉生身乙買得的實爲在▣…▣ <br /> <br /> 奴㖍間▣…▣後所生幷以永永斜給爲遣葉作▣…▣ <br /> <br /> 粘退合行立案者 <br /> <br /> 行縣監[署押]<br /> <br /> ||<br /> <br /> The forty-second year of Wanli (1614), third month, fifth day. <br /> <br /> Registered by the administrative office of the P’yŏngch’ang County. (present-day Kangjing, South Chŏlla Province)<br /> <br /> This document is the certified copy [of the county slave register]. I have inquired about the attached document [of slave transaction], the oral statements, and everything else.<br /> <br /> I have [also] closely examined them with the slave register of the county government office.<br /> <br /> There is a registration document issued by the Kangjin County on the thirteenth day of the second month in the forty-fifth year of Jiajing (1566).<br /> <br /> [In that document, there is a record that] Sŏkkŭm, born in the year of Ŭlryu, gave Chŏngryŏn a copy [of the slave register] and the office [of Kangjin], thereupon, has the record of him.<br /> <br /> It is certain that Chongnam, a male slave born in the year of Chŏngyu and the third child of Kŭndŏk—a child of Sŏkkŭm--, has recently been purchased. <br /> <br /> I, [therefore,] give a slave Twitkkan and his offspring the copy of the document with the attachment of the official decision. <br /> <br /> This process is done legally and properly.<br /> <br /> County Magistrate [Stamp]<br /> <br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Since the document was signed by Madame Kim and witnessed by (possibly) her relatives, would this the case that Madame Kim managed her husband's family property as the widow of the deceased Yun Sahoe?<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%85%83%E6%9B%89%E5%82%B3&diff=4905 2017-07-20T00:16:54Z

<p>Jwpark18: /* Student 4 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = .JPG<br /> |English = <br /> |Chinese = <br /> |Korean = <br /> |Genre = Old Documents (文書)<br /> |Type = <br /> |Author = <br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 唐 新羅國 黃龍寺 沙門 元曉傳 <br /> <br /> 釋元曉, 姓薛氏, 東海湘州人也. 丱䰂[髟/采]之年, 惠然入法, 隨師稟業, 遊處無恒. <br /> <br /> 勇擊義圍, 雄橫文陣, 仡仡然, 桓桓然, 進無前却. 蓋三學之淹通, 彼土謂之萬人之敵, 精義入神, 爲若此也. 嘗與湘法師入唐, 慕奘三藏慈恩之門, 厥緣既差, 息心遊往. 無何發言狂悖, 示跡乖疎. 同居士入酒肆倡家, 若誌公持金刀鐵錫. 或製疏以講雜華, 或撫琴以樂祠宇, 或閭閻寓宿, 或山水坐禪, 任意隨機, 都無定檢. 時國王置, 徧搜碩德, 本州以名望擧進之, 諸德惡其爲人, 譖王不納. <br /> <br /> 居無何, 王之夫人, 腦嬰癰腫, 醫工絕驗. 王及王子臣屬, 禱諸山川靈祠, 無所不至. 有巫覡言曰, “苟遣人往他國求藥, 是疾方瘳.” 王乃發使泛海入唐, 募其醫術. <br /> <br /> 溟漲之中, 忽見一翁, 由波濤躍出登舟, 邀使人入海, 覩宮殿嚴麗, 見龍王, 王名鈐海. 謂使者曰, “汝國夫人, 是青帝第三女也. 我宮中先有金剛三昧經, 乃二覺圓通, 示菩薩行也. 今託仗夫人之病, 爲增上緣, 欲附此經, 出彼國流布耳.” <br /> <br /> 於是將三十來紙, 重沓散經, 付授使人, 復曰, “此經度海中, 恐罹魔事.” 王令持刀裂使人腨腸, 而內于中, 用蠟紙纏縢, 以藥傅之, 其腨如故. 龍王言, “可令大安聖者, 銓次綴縫, 請元曉法師, 造疏講釋之, 夫人疾愈無疑. 假使雪山阿伽陀藥力, 亦不過是.” 王送出海面, 遂登舟歸國. <br /> <br /> 時王聞而歡喜, 乃先召大安聖者, 黏次焉. 大安者, 不測之人也. 形服特異, 恒在市廛, 擊銅鉢, 唱言大安大安之聲, 故號之也. 王命安, 安云, “但將經來, 不願入王宮閾.” 安得經, 排來成八品, 皆合佛意. 安曰, “速將付元曉講. 餘人則否.” 曉受斯經, 正在本生湘州也. 謂使人曰, “此經以本始二覺爲宗. 爲我備角乘, 將案几在兩角之間, 置其筆硯.” 始終於牛車造疏, 成五卷. <br /> <br /> 王請剋日於黃龍寺敷演, 時有薄徒, 竊盜新疏. 以事白王, 延于三日, 重錄成三卷, 號爲略疏. 洎乎王臣道俗, 雲擁法堂, 曉乃宣吐有儀, 解紛可則, 稱揚彈指, 聲沸于空. 曉復唱言曰, “昔日採百椽時, 雖不預會, 今朝橫一棟處, 唯我獨能.” 時諸名德, 俯顏慚色, 伏膺懺悔焉. 初曉示跡無恒, 化人不定, 或擲盤而救衆, 或潠水而撲焚, 或數處現形, 或六方告滅, 亦盃度誌公之倫歟. 其於解性, 覽無不明矣, 疏有廣略二本, 俱行本土. 略本流入中華, 後有翻經三藏, 改之爲論焉. <br /> <br /> 系曰, 海龍之宮, 自何而有經本耶? 通曰, 經云龍王宮殿中, 有七寶塔, 諸佛所說諸深義, 別有七寶篋滿中盛之, 謂十二因緣總持三昧等. 良以此經, 合行世間, 復顯大安曉公神異, 乃使夫人之疾, 爲起敎之大端者也. <br /> <br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Kim Young)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> A Biography of Buddhist Monk Wonhyo at Hwangryong Temple in the State of Shilla during the Tang Dynasty<br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Jong Woo Park)'''===<br /> ----<br /> During the Tang Dynasty, there was a state of Silla. In the Yellow Dragon Temple [of Silla], there was a Buddhist monk Wŏn Hyo. This is a biography about him. <br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%A1%E8%A3%BD%E5%BB%A3%E8%95%A9&diff=4628 2017-07-18T08:12:14Z

<p>Jwpark18: /* Student 14 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 영조어제광탕서중.jpg<br /> |English = <br /> |Chinese = 御製廣蕩<br /> |Korean = 어제광탕(''Eoje gwangtang'')<br /> |Genre = [[Royal Documents]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]<br /> |Year = 1774<br /> |Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo], <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774<br /> 파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742<br /> 파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773<br /> 파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774<br /> 파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Coming Soon!!<br /> <br /> ===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====<br /> <br /> *'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]<br /> <br /> 上曰: &quot;嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。 文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。&quot;<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 御製廣蕩<br /> <br /> 幾百年後 能及古道<br /> <br /> 其於本事 猶爲欠典<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===<br /> ----<br /> Translation:<br /> <br /> 御製廣蕩 Royal writing on Spreading Harmony<br /> <br /> 幾百年後 能及古道 After a few hundred years, we may be able to attain the ways of antiquity<br /> <br /> 其於本事 猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking<br /> <br /> 昨日以後 其皆帖然 Since yesterday, all matters have come to a peaceful state #1<br /> <br /> 嗟哉此理 爲子爲弟 Ah! This principle is designed for sons and brothers<br /> <br /> 嗚呼暮年 吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded<br /> <br /> 昔一名者 今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?<br /> <br /> 得隴尋蜀 人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this<br /> <br /> 其令此輩 咸知予意 With this order these people will know my intent<br /> <br /> 甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).<br /> <br /> 1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001<br /> <br /> 2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Jinsook You)'''===<br /> ----<br /> 御製廣蕩<br /> Royal Writing on Removing Discrimination in Family Succession <br /> <br /> 幾百年後 能及古道<br /> How many centuries have been passed before the old way is reached? <br /> 昨日以後 其皆帖然<br /> Since yesterday, everything has been straightened out. <br /> 其於本事 猶爲欠典<br /> The only thing that worries me is any possible flaw the policy might have. <br /> 嗟哉此理 爲子爲弟<br /> Ah! This principle is designed for sons and younger brothers.<br /> 嗚呼暮年 吾事畢矣<br /> Oh! In my late years, my enterprises are completed.<br /> 昔一名者 今何餘憾<br /> Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.<br /> 得隴尋蜀 人心皆然 <br /> Endless greed is the human nature.<br /> 其令此輩 咸知予意<br /> With the decree, they will all know my intention. <br /> 甲午年孟夏庚子日 <br /> April 18, 1774 <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 御製廣蕩 <br /> Royal Writing on Great Harmony<br /> 幾百年後 能及古道 <br /> After hundreds of years have passed, the Old Way could be reached.<br /> 昨日以後 其皆帖然 (편안하다 첩)<br /> Since yesterday, all matters have come to a peaceful state. <br /> 其於本事 猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典) <br /> 이 부족하다 결전) <br /> Regarding this matter, only the king's grace bestowed is lacking. <br /> 嗟哉此理(광탕) 爲子爲弟 <br /> Ah! This principle is designed for sons and brothers. <br /> 嗚呼暮年 吾事畢矣 <br /> Oh! In my twilight years, my enterprises have just been completed. <br /> 昔一名者 今何餘憾 <br /> In the past, [you were ]&quot;일명자&quot;, Now, how could you have any remaining grievances to harbor.<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> <br /> <br /> 西元二零一七年丁酉七月十四日韓國學中央研究院藏書閣奴主宋在倫前明文<br /> <br /> 右明文爲臥乎事段亦院債而勢無報<br /> <br /> 故不得已自己身乙仍于放賣拾奴婢<br /> <br /> 母邊傳來<br /> <br /> 美國 羅城接 奴朴哲同 年參拾伍 <br /> <br /> 中國 福州接 婢胡薄 年贰拾柒 <br /> <br /> 俄國 莫城接 婢馬四 年參拾壹 <br /> <br /> 中國 天津接 奴吱桾 年叁拾貳 <br /> <br /> 保加利亞接 婢李痢那 年叁拾玖 <br /> <br /> 和蘭 萊頓接 奴康鐵 年贰拾柒 <br /> <br /> 香城接 奴王頃筐 年贰拾玖 <br /> <br /> 德國 耶拿接 奴痲谷 年參拾壹<br /> <br /> 滿洲 瀋陽接 婢喵冬伊 年叁拾貳<br /> <br /> 永永放賣爲去乎 日後若有雜談是去等 持此文記 告官卞正事<br /> <br /> 首奴 安康勳<br /> <br /> 證保奴 朴鍾㝢<br /> <br /> 證保婢 瑪莎<br /> <br /> 證保奴 任致均<br /> <br /> 證保婢 李梨那 <br /> <br /> 證保奴 黃景光<br /> <br /> 證保奴 戈麻丁 <br /> <br /> 證保婢 劉麗丹<br /> 　<br /> 證保婢 金瑛<br /> <br /> 筆執婢 胡靜<br /> <br /> *Discussion Questions:<br /> 婢李梨那 (39) 保加利亞<br /> <br /> 母邊傳來 美國羅城接奴朴哲同年參拾伍 中國福州接婢胡薄年贰拾柒 俄國莫城接婢馬四年參拾壹 中國天津接奴吱桾年叁拾貳 保加利亞接婢李痢那年叁拾玖 和蘭萊頓接奴康鐵年贰拾柒 香城接奴王頃筐年贰拾玖 中國瀋陽接苗冬伊年叁拾貳 德國 耶拿接 努痲谷 年參拾壹<br /> <br /> =='''Secondary Sources'''==<br /> Deuchler, Martina: &quot;Heaven Does Not Discriminate&quot;: A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents<br /> <br /> Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%A1%E8%A3%BD%E5%BB%A3%E8%95%A9&diff=4625 2017-07-18T08:01:48Z

<p>Jwpark18: /* Student 14 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 영조어제광탕서중.jpg<br /> |English = <br /> |Chinese = 御製廣蕩<br /> |Korean = 어제광탕(''Eoje gwangtang'')<br /> |Genre = [[Royal Documents]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]<br /> |Year = 1774<br /> |Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo], <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774<br /> 파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742<br /> 파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773<br /> 파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774<br /> 파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Coming Soon!!<br /> <br /> ===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====<br /> <br /> *'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]<br /> <br /> 上曰: &quot;嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。 文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。&quot;<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 御製廣蕩<br /> <br /> 幾百年後 能及古道<br /> <br /> 其於本事 猶爲欠典<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===<br /> ----<br /> Translation:<br /> <br /> 御製廣蕩 Royal writing on Spreading Harmony<br /> <br /> 幾百年後 能及古道 After a few hundred years, we may be able to attain the ways of antiquity<br /> <br /> 其於本事 猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking<br /> <br /> 昨日以後 其皆帖然 Since yesterday, all matters have come to a peaceful state #1<br /> <br /> 嗟哉此理 爲子爲弟 Ah! This principle is designed for sons and brothers<br /> <br /> 嗚呼暮年 吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded<br /> <br /> 昔一名者 今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?<br /> <br /> 得隴尋蜀 人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this<br /> <br /> 其令此輩 咸知予意 With this order these people will know my intent<br /> <br /> 甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).<br /> <br /> 1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001<br /> <br /> 2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Jinsook You)'''===<br /> ----<br /> 御製廣蕩<br /> Royal Writing on Removing Discrimination in Family Succession <br /> <br /> 幾百年後 能及古道<br /> How many centuries have been passed before the old way is reached? <br /> 昨日以後 其皆帖然<br /> Since yesterday, everything has been straightened out. <br /> 其於本事 猶爲欠典<br /> The only thing that worries me is any possible flaw the policy might have. <br /> 嗟哉此理 爲子爲弟<br /> Ah! This principle is designed for sons and younger brothers.<br /> 嗚呼暮年 吾事畢矣<br /> Oh! In my late years, my enterprises are completed.<br /> 昔一名者 今何餘憾<br /> Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.<br /> 得隴尋蜀 人心皆然 <br /> Endless greed is the human nature.<br /> 其令此輩 咸知予意<br /> With the decree, they will all know my intention. <br /> 甲午年孟夏庚子日 <br /> April 18, 1774 <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 御製廣蕩 <br /> Royal Writing on Great Harmony<br /> 幾百年後 能及古道 <br /> After hundreds of years have passed, the Old Way could be reached.<br /> 昨日以後 其皆帖然 (편안하다 첩)<br /> Since yesterday, all matters have come to a peaceful state. <br /> 其於本事 猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典) <br /> 이 부족하다 결전) <br /> Regarding this matter, only the king's grace bestowed is lacking. <br /> 嗟哉此理(광탕) 爲子爲弟 <br /> Ah! This principle is designed for sons and brothers. <br /> 嗚呼暮年 吾事畢矣 <br /> Oh! In my twilight years, my enterprises have just been completed. <br /> 昔一名者 今何餘憾 <br /> In the past, [you were ]&quot;일명자&quot;, Now, how could you have any remaining grievances to harbor.<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> <br /> <br /> 西元二零一七年丁酉七月十四日韓國學中央研究院藏書閣奴主宋在倫前明文<br /> <br /> 右明文爲臥乎事段亦院債而勢無報<br /> <br /> 故不得已自己身乙仍于放賣拾奴婢<br /> <br /> 母邊傳來<br /> <br /> 美國 羅城接 奴朴哲同 年參拾伍 <br /> <br /> 中國 福州接 婢胡薄 年贰拾柒 <br /> <br /> 俄國 莫城接 婢馬四 年參拾壹 <br /> <br /> 中國 天津接 奴吱桾 年叁拾貳 <br /> <br /> 保加利亞接 婢李痢那 年叁拾玖 <br /> <br /> 和蘭 萊頓接 奴康鐵 年贰拾柒 <br /> <br /> 香城接 奴王頃筐 年贰拾玖 <br /> <br /> 中國 瀋陽接 苗冬伊 年叁拾貳 <br /> <br /> 德國 耶拿接 奴痲谷 年參拾壹<br /> <br /> 滿洲 瀋陽接 苗冬伊 年叁拾貳<br /> <br /> 永永放賣爲去乎 日後若有雜談是去等 持此文記 告官卞正事<br /> <br /> 首奴班長 安康勳<br /> <br /> 證保 朴鍾㝢<br /> <br /> 證保 <br /> <br /> 證保<br /> <br /> 證保<br /> <br /> 證保<br /> <br /> 證保<br /> <br /> 證保<br /> <br /> 證保<br /> <br /> 筆執婢 胡靜<br /> <br /> *Discussion Questions:<br /> 婢李梨那 (39) 保加利亞<br /> <br /> 母邊傳來 美國羅城接奴朴哲同年參拾伍 中國福州接婢胡薄年贰拾柒 俄國莫城接婢馬四年參拾壹 中國天津接奴吱桾年叁拾貳 保加利亞接婢李痢那年叁拾玖 和蘭萊頓接奴康鐵年贰拾柒 香城接奴王頃筐年贰拾玖 中國瀋陽接苗冬伊年叁拾貳 德國 耶拿接 努痲谷 年參拾壹<br /> <br /> =='''Secondary Sources'''==<br /> Deuchler, Martina: &quot;Heaven Does Not Discriminate&quot;: A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents<br /> <br /> Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%A1%E8%A3%BD%E5%BB%A3%E8%95%A9&diff=4623 2017-07-18T07:52:41Z

<p>Jwpark18: /* Student 14 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 영조어제광탕서중.jpg<br /> |English = <br /> |Chinese = 御製廣蕩<br /> |Korean = 어제광탕(''Eoje gwangtang'')<br /> |Genre = [[Royal Documents]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]<br /> |Year = 1774<br /> |Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo], <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774<br /> 파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742<br /> 파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773<br /> 파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774<br /> 파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Coming Soon!!<br /> <br /> ===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====<br /> <br /> *'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]<br /> <br /> 上曰: &quot;嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。 文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。&quot;<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 御製廣蕩<br /> <br /> 幾百年後 能及古道<br /> <br /> 其於本事 猶爲欠典<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===<br /> ----<br /> Translation:<br /> <br /> 御製廣蕩 Royal writing on Spreading Harmony<br /> <br /> 幾百年後 能及古道 After a few hundred years, we may be able to attain the ways of antiquity<br /> <br /> 其於本事 猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking<br /> <br /> 昨日以後 其皆帖然 Since yesterday, all matters have come to a peaceful state #1<br /> <br /> 嗟哉此理 爲子爲弟 Ah! This principle is designed for sons and brothers<br /> <br /> 嗚呼暮年 吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded<br /> <br /> 昔一名者 今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?<br /> <br /> 得隴尋蜀 人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this<br /> <br /> 其令此輩 咸知予意 With this order these people will know my intent<br /> <br /> 甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).<br /> <br /> 1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001<br /> <br /> 2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Jinsook You)'''===<br /> ----<br /> 御製廣蕩<br /> Royal Writing on Removing Discrimination in Family Succession <br /> <br /> 幾百年後 能及古道<br /> How many centuries have been passed before the old way is reached? <br /> 昨日以後 其皆帖然<br /> Since yesterday, everything has been straightened out. <br /> 其於本事 猶爲欠典<br /> The only thing that worries me is any possible flaw the policy might have. <br /> 嗟哉此理 爲子爲弟<br /> Ah! This principle is designed for sons and younger brothers.<br /> 嗚呼暮年 吾事畢矣<br /> Oh! In my late years, my enterprises are completed.<br /> 昔一名者 今何餘憾<br /> Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.<br /> 得隴尋蜀 人心皆然 <br /> Endless greed is the human nature.<br /> 其令此輩 咸知予意<br /> With the decree, they will all know my intention. <br /> 甲午年孟夏庚子日 <br /> April 18, 1774 <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 御製廣蕩 <br /> Royal Writing on Great Harmony<br /> 幾百年後 能及古道 <br /> After hundreds of years have passed, the Old Way could be reached.<br /> 昨日以後 其皆帖然 (편안하다 첩)<br /> Since yesterday, all matters have come to a peaceful state. <br /> 其於本事 猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典) <br /> 이 부족하다 결전) <br /> Regarding this matter, only the king's grace bestowed is lacking. <br /> 嗟哉此理(광탕) 爲子爲弟 <br /> Ah! This principle is designed for sons and brothers. <br /> 嗚呼暮年 吾事畢矣 <br /> Oh! In my twilight years, my enterprises have just been completed. <br /> 昔一名者 今何餘憾 <br /> In the past, [you were ]&quot;일명자&quot;, Now, how could you have any remaining grievances to harbor.<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> <br /> <br /> 西元二零一七年丁酉七月十四日韓國學中央研究院藏書閣首奴宋在倫前明文<br /> <br /> 右明文爲臥乎事段亦院債而勢無報<br /> <br /> 故不得已自己身乙仍于放賣拾奴婢<br /> <br /> 母邊傳來<br /> 美國羅城接奴朴哲同年參拾伍 <br /> <br /> 中國福州接婢胡薄年贰拾柒 <br /> <br /> 俄國莫城接婢馬四年參拾壹 <br /> <br /> 中國天津接奴吱桾年叁拾貳 <br /> <br /> 保加利亞接婢李痢那年叁拾玖 <br /> <br /> 和蘭萊頓接奴康鐵年贰拾柒 <br /> <br /> 香城接奴王頃筐年贰拾玖 <br /> <br /> 中國瀋陽接苗冬伊年叁拾貳 <br /> <br /> 德國 耶拿接 努痲谷 年參拾壹<br /> <br /> 滿洲瀋陽接苗冬伊年叁拾貳<br /> <br /> 永永放賣爲去乎 <br /> 日後若有雜談是去等 <br /> 持此文記 <br /> 告官卞正事<br /> <br /> 指導教授XXX<br /> 證保XXX<br /> 筆執XXX<br /> <br /> *Discussion Questions:<br /> 婢李梨那 (39) 保加利亞<br /> <br /> 母邊傳來 美國羅城接奴朴哲同年參拾伍 中國福州接婢胡薄年贰拾柒 俄國莫城接婢馬四年參拾壹 中國天津接奴吱桾年叁拾貳 保加利亞接婢李痢那年叁拾玖 和蘭萊頓接奴康鐵年贰拾柒 香城接奴王頃筐年贰拾玖 中國瀋陽接苗冬伊年叁拾貳 德國 耶拿接 努痲谷 年參拾壹<br /> <br /> =='''Secondary Sources'''==<br /> Deuchler, Martina: &quot;Heaven Does Not Discriminate&quot;: A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents<br /> <br /> Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%A1%E8%A3%BD%E5%BB%A3%E8%95%A9&diff=4622 2017-07-18T07:51:10Z

<p>Jwpark18: /* Student 14 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 영조어제광탕서중.jpg<br /> |English = <br /> |Chinese = 御製廣蕩<br /> |Korean = 어제광탕(''Eoje gwangtang'')<br /> |Genre = [[Royal Documents]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]<br /> |Year = 1774<br /> |Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo], <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774<br /> 파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742<br /> 파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773<br /> 파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774<br /> 파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Coming Soon!!<br /> <br /> ===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====<br /> <br /> *'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]<br /> <br /> 上曰: &quot;嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。 文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。&quot;<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 御製廣蕩<br /> <br /> 幾百年後 能及古道<br /> <br /> 其於本事 猶爲欠典<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===<br /> ----<br /> Translation:<br /> <br /> 御製廣蕩 Royal writing on Spreading Harmony<br /> <br /> 幾百年後 能及古道 After a few hundred years, we may be able to attain the ways of antiquity<br /> <br /> 其於本事 猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking<br /> <br /> 昨日以後 其皆帖然 Since yesterday, all matters have come to a peaceful state #1<br /> <br /> 嗟哉此理 爲子爲弟 Ah! This principle is designed for sons and brothers<br /> <br /> 嗚呼暮年 吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded<br /> <br /> 昔一名者 今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?<br /> <br /> 得隴尋蜀 人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this<br /> <br /> 其令此輩 咸知予意 With this order these people will know my intent<br /> <br /> 甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).<br /> <br /> 1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001<br /> <br /> 2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Jinsook You)'''===<br /> ----<br /> 御製廣蕩<br /> Royal Writing on Removing Discrimination in Family Succession <br /> <br /> 幾百年後 能及古道<br /> How many centuries have been passed before the old way is reached? <br /> 昨日以後 其皆帖然<br /> Since yesterday, everything has been straightened out. <br /> 其於本事 猶爲欠典<br /> The only thing that worries me is any possible flaw the policy might have. <br /> 嗟哉此理 爲子爲弟<br /> Ah! This principle is designed for sons and younger brothers.<br /> 嗚呼暮年 吾事畢矣<br /> Oh! In my late years, my enterprises are completed.<br /> 昔一名者 今何餘憾<br /> Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.<br /> 得隴尋蜀 人心皆然 <br /> Endless greed is the human nature.<br /> 其令此輩 咸知予意<br /> With the decree, they will all know my intention. <br /> 甲午年孟夏庚子日 <br /> April 18, 1774 <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 御製廣蕩 <br /> Royal Writing on Great Harmony<br /> 幾百年後 能及古道 <br /> After hundreds of years have passed, the Old Way could be reached.<br /> 昨日以後 其皆帖然 (편안하다 첩)<br /> Since yesterday, all matters have come to a peaceful state. <br /> 其於本事 猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典) <br /> 이 부족하다 결전) <br /> Regarding this matter, only the king's grace bestowed is lacking. <br /> 嗟哉此理(광탕) 爲子爲弟 <br /> Ah! This principle is designed for sons and brothers. <br /> 嗚呼暮年 吾事畢矣 <br /> Oh! In my twilight years, my enterprises have just been completed. <br /> 昔一名者 今何餘憾 <br /> In the past, [you were ]&quot;일명자&quot;, Now, how could you have any remaining grievances to harbor.<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> <br /> <br /> 西元二零一七年丁酉七月十四日韓國學中央研究院藏書閣首奴宋在倫前明文<br /> <br /> 右明文爲臥乎事段亦院債而勢無報<br /> <br /> 故不得已自己身乙仍于放賣拾奴婢<br /> <br /> 母邊傳來<br /> 美國羅城接奴朴哲同年參拾伍 <br /> <br /> 中國福州接婢胡薄年贰拾柒 <br /> <br /> 俄國莫城接婢馬四年參拾壹 <br /> <br /> 中國天津接奴吱桾年叁拾貳 <br /> <br /> 保加利亞接婢李痢那年叁拾玖 <br /> <br /> 和蘭萊頓接奴康鐵年贰拾柒 <br /> <br /> 香城接奴王頃筐年贰拾玖 <br /> <br /> 中國瀋陽接苗冬伊年叁拾貳 <br /> <br /> 德國 耶拿接 努痲谷 年參拾壹<br /> <br /> 中國瀋陽接苗冬伊年叁拾貳<br /> <br /> 永永放賣爲去乎 <br /> 日後若有雜談是去等 <br /> 持此文記 <br /> 告官卞正事<br /> <br /> 指導教授XXX<br /> 證保XXX<br /> 筆執XXX<br /> <br /> *Discussion Questions:<br /> 婢李梨那 (39) 保加利亞<br /> <br /> 母邊傳來 美國羅城接奴朴哲同年參拾伍 中國福州接婢胡薄年贰拾柒 俄國莫城接婢馬四年參拾壹 中國天津接奴吱桾年叁拾貳 保加利亞接婢李痢那年叁拾玖 和蘭萊頓接奴康鐵年贰拾柒 香城接奴王頃筐年贰拾玖 中國瀋陽接苗冬伊年叁拾貳 德國 耶拿接 努痲谷 年參拾壹<br /> <br /> =='''Secondary Sources'''==<br /> Deuchler, Martina: &quot;Heaven Does Not Discriminate&quot;: A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents<br /> <br /> Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%A1%E8%A3%BD%E5%BB%A3%E8%95%A9&diff=4619 2017-07-18T07:42:51Z

<p>Jwpark18: /* Student 14 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 영조어제광탕서중.jpg<br /> |English = <br /> |Chinese = 御製廣蕩<br /> |Korean = 어제광탕(''Eoje gwangtang'')<br /> |Genre = [[Royal Documents]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]<br /> |Year = 1774<br /> |Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo], <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774<br /> 파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742<br /> 파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773<br /> 파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774<br /> 파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Coming Soon!!<br /> <br /> ===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====<br /> <br /> *'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]<br /> <br /> 上曰: &quot;嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。 文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。&quot;<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 御製廣蕩<br /> <br /> 幾百年後 能及古道<br /> <br /> 其於本事 猶爲欠典<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===<br /> ----<br /> Translation:<br /> <br /> 御製廣蕩 Royal writing on Spreading Harmony<br /> <br /> 幾百年後 能及古道 After a few hundred years, we may be able to attain the ways of antiquity<br /> <br /> 其於本事 猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking<br /> <br /> 昨日以後 其皆帖然 Since yesterday, all matters have come to a peaceful state #1<br /> <br /> 嗟哉此理 爲子爲弟 Ah! This principle is designed for sons and brothers<br /> <br /> 嗚呼暮年 吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded<br /> <br /> 昔一名者 今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?<br /> <br /> 得隴尋蜀 人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this<br /> <br /> 其令此輩 咸知予意 With this order these people will know my intent<br /> <br /> 甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).<br /> <br /> 1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001<br /> <br /> 2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Jinsook You)'''===<br /> ----<br /> 御製廣蕩<br /> Royal Writing on Removing Discrimination in Family Succession <br /> <br /> 幾百年後 能及古道<br /> How many centuries have been passed before the old way is reached? <br /> 昨日以後 其皆帖然<br /> Since yesterday, everything has been straightened out. <br /> 其於本事 猶爲欠典<br /> The only thing that worries me is any possible flaw the policy might have. <br /> 嗟哉此理 爲子爲弟<br /> Ah! This principle is designed for sons and younger brothers.<br /> 嗚呼暮年 吾事畢矣<br /> Oh! In my late years, my enterprises are completed.<br /> 昔一名者 今何餘憾<br /> Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.<br /> 得隴尋蜀 人心皆然 <br /> Endless greed is the human nature.<br /> 其令此輩 咸知予意<br /> With the decree, they will all know my intention. <br /> 甲午年孟夏庚子日 <br /> April 18, 1774 <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 御製廣蕩 <br /> Royal Writing on Great Harmony<br /> 幾百年後 能及古道 <br /> After hundreds of years have passed, the Old Way could be reached.<br /> 昨日以後 其皆帖然 (편안하다 첩)<br /> Since yesterday, all matters have come to a peaceful state. <br /> 其於本事 猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典) <br /> 이 부족하다 결전) <br /> Regarding this matter, only the king's grace bestowed is lacking. <br /> 嗟哉此理(광탕) 爲子爲弟 <br /> Ah! This principle is designed for sons and brothers. <br /> 嗚呼暮年 吾事畢矣 <br /> Oh! In my twilight years, my enterprises have just been completed. <br /> 昔一名者 今何餘憾 <br /> In the past, [you were ]&quot;일명자&quot;, Now, how could you have any remaining grievances to harbor.<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> <br /> <br /> 西元二零一七年丁酉七月十四日韓國學中央研究院藏書閣首奴宋在倫前明文<br /> <br /> 右明文爲臥乎事段亦亟探索韓學古典文化之精華<br /> <br /> 故不得已自己身乙價折往返機票二旬食宿<br /> <br /> 儀數捧上爲遣右院前三周放賣保证专心致志潜心学术以待他日成為韩学棟樑之材<br /> <br /> 爲去乎日後若有雜談是去等持此文記<br /> <br /> 告官卞正事<br /> <br /> 指導教授XXX<br /> 證保XXX<br /> 筆執XXX<br /> <br /> *Discussion Questions:<br /> 婢李梨那 (39) 保加利亞<br /> <br /> 母邊傳來 美國羅城接奴朴哲同年參拾伍 中國福州接婢胡薄年贰拾柒 俄國莫城接婢馬四年參拾壹 中國天津接奴吱桾年叁拾貳 保加利亞接婢李痢那年叁拾玖 和蘭萊頓接奴康鐵年贰拾柒 香城接奴王頃筐年贰拾玖 中國瀋陽接苗冬伊年叁拾貳<br /> <br /> =='''Secondary Sources'''==<br /> Deuchler, Martina: &quot;Heaven Does Not Discriminate&quot;: A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents<br /> <br /> Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%A1%E8%A3%BD%E5%BB%A3%E8%95%A9&diff=4617 2017-07-18T07:35:49Z

<p>Jwpark18: /* Student 14 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 영조어제광탕서중.jpg<br /> |English = <br /> |Chinese = 御製廣蕩<br /> |Korean = 어제광탕(''Eoje gwangtang'')<br /> |Genre = [[Royal Documents]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]<br /> |Year = 1774<br /> |Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo], <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774<br /> 파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742<br /> 파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773<br /> 파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774<br /> 파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Coming Soon!!<br /> <br /> ===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====<br /> <br /> *'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]<br /> <br /> 上曰: &quot;嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。 文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。&quot;<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 御製廣蕩<br /> <br /> 幾百年後 能及古道<br /> <br /> 其於本事 猶爲欠典<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===<br /> ----<br /> Translation:<br /> <br /> 御製廣蕩 Royal writing on Spreading Harmony<br /> <br /> 幾百年後 能及古道 After a few hundred years, we may be able to attain the ways of antiquity<br /> <br /> 其於本事 猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking<br /> <br /> 昨日以後 其皆帖然 Since yesterday, all matters have come to a peaceful state #1<br /> <br /> 嗟哉此理 爲子爲弟 Ah! This principle is designed for sons and brothers<br /> <br /> 嗚呼暮年 吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded<br /> <br /> 昔一名者 今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?<br /> <br /> 得隴尋蜀 人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this<br /> <br /> 其令此輩 咸知予意 With this order these people will know my intent<br /> <br /> 甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).<br /> <br /> 1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001<br /> <br /> 2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Jinsook You)'''===<br /> ----<br /> 御製廣蕩<br /> Royal Writing on Removing Discrimination in Family Succession <br /> <br /> 幾百年後 能及古道<br /> How many centuries have been passed before the old way is reached? <br /> 昨日以後 其皆帖然<br /> Since yesterday, everything has been straightened out. <br /> 其於本事 猶爲欠典<br /> The only thing that worries me is any possible flaw the policy might have. <br /> 嗟哉此理 爲子爲弟<br /> Ah! This principle is designed for sons and younger brothers.<br /> 嗚呼暮年 吾事畢矣<br /> Oh! In my late years, my enterprises are completed.<br /> 昔一名者 今何餘憾<br /> Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.<br /> 得隴尋蜀 人心皆然 <br /> Endless greed is the human nature.<br /> 其令此輩 咸知予意<br /> With the decree, they will all know my intention. <br /> 甲午年孟夏庚子日 <br /> April 18, 1774 <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 御製廣蕩 <br /> Royal Writing on Great Harmony<br /> 幾百年後 能及古道 <br /> After hundreds of years have passed, the Old Way could be reached.<br /> 昨日以後 其皆帖然 (편안하다 첩)<br /> Since yesterday, all matters have come to a peaceful state. <br /> 其於本事 猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典) <br /> 이 부족하다 결전) <br /> Regarding this matter, only the king's grace bestowed is lacking. <br /> 嗟哉此理(광탕) 爲子爲弟 <br /> Ah! This principle is designed for sons and brothers. <br /> 嗚呼暮年 吾事畢矣 <br /> Oh! In my twilight years, my enterprises have just been completed. <br /> 昔一名者 今何餘憾 <br /> In the past, [you were ]&quot;일명자&quot;, Now, how could you have any remaining grievances to harbor.<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> <br /> <br /> 西元二零一七年丁酉七月十四日韓國學中央研究院藏書閣首奴宋在倫前明文<br /> <br /> 右明文爲臥乎事段亦亟探索韓學古典文化之精華<br /> <br /> 故不得已自己身乙價折往返機票二旬食宿<br /> <br /> 儀數捧上爲遣右院前三周放賣保证专心致志潜心学术以待他日成為韩学棟樑之材<br /> <br /> 爲去乎日後若有雜談是去等持此文記<br /> <br /> 告官卞正事<br /> <br /> 指導教授XXX<br /> 證保XXX<br /> 筆執XXX<br /> <br /> *Discussion Questions:<br /> 婢李梨那 (39) 保加利亞<br /> <br /> 母邊傳來 美國羅城接奴朴哲同年參拾伍 中國福州接婢胡薄年贰拾柒 俄國莫城接婢馬四年參拾壹 中國天津接奴吱桾年叁拾貳 保加利亞接婢李梨那年叁拾玖 和蘭萊頓接奴康鐵年贰拾柒 香城接奴王頃筐年贰拾玖<br /> <br /> =='''Secondary Sources'''==<br /> Deuchler, Martina: &quot;Heaven Does Not Discriminate&quot;: A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents<br /> <br /> Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%A1%E8%A3%BD%E5%BB%A3%E8%95%A9&diff=4615 2017-07-18T07:27:09Z

<p>Jwpark18: /* Student 14 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 영조어제광탕서중.jpg<br /> |English = <br /> |Chinese = 御製廣蕩<br /> |Korean = 어제광탕(''Eoje gwangtang'')<br /> |Genre = [[Royal Documents]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]<br /> |Year = 1774<br /> |Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo], <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774<br /> 파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742<br /> 파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773<br /> 파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774<br /> 파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Coming Soon!!<br /> <br /> ===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====<br /> <br /> *'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]<br /> <br /> 上曰: &quot;嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。 文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。&quot;<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 御製廣蕩<br /> <br /> 幾百年後 能及古道<br /> <br /> 其於本事 猶爲欠典<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===<br /> ----<br /> Translation:<br /> <br /> 御製廣蕩 Royal writing on Spreading Harmony<br /> <br /> 幾百年後 能及古道 After a few hundred years, we may be able to attain the ways of antiquity<br /> <br /> 其於本事 猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking<br /> <br /> 昨日以後 其皆帖然 Since yesterday, all matters have come to a peaceful state #1<br /> <br /> 嗟哉此理 爲子爲弟 Ah! This principle is designed for sons and brothers<br /> <br /> 嗚呼暮年 吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded<br /> <br /> 昔一名者 今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?<br /> <br /> 得隴尋蜀 人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this<br /> <br /> 其令此輩 咸知予意 With this order these people will know my intent<br /> <br /> 甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).<br /> <br /> 1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001<br /> <br /> 2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Jinsook You)'''===<br /> ----<br /> 御製廣蕩<br /> Royal Writing on Removing Discrimination in Family Succession <br /> <br /> 幾百年後 能及古道<br /> How many centuries have been passed before the old way is reached? <br /> 昨日以後 其皆帖然<br /> Since yesterday, everything has been straightened out. <br /> 其於本事 猶爲欠典<br /> The only thing that worries me is any possible flaw the policy might have. <br /> 嗟哉此理 爲子爲弟<br /> Ah! This principle is designed for sons and younger brothers.<br /> 嗚呼暮年 吾事畢矣<br /> Oh! In my late years, my enterprises are completed.<br /> 昔一名者 今何餘憾<br /> Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.<br /> 得隴尋蜀 人心皆然 <br /> Endless greed is the human nature.<br /> 其令此輩 咸知予意<br /> With the decree, they will all know my intention. <br /> 甲午年孟夏庚子日 <br /> April 18, 1774 <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 御製廣蕩 <br /> Royal Writing on Great Harmony<br /> 幾百年後 能及古道 <br /> After hundreds of years have passed, the Old Way could be reached.<br /> 昨日以後 其皆帖然 (편안하다 첩)<br /> Since yesterday, all matters have come to a peaceful state. <br /> 其於本事 猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典) <br /> 이 부족하다 결전) <br /> Regarding this matter, only the king's grace bestowed is lacking. <br /> 嗟哉此理(광탕) 爲子爲弟 <br /> Ah! This principle is designed for sons and brothers. <br /> 嗚呼暮年 吾事畢矣 <br /> Oh! In my twilight years, my enterprises have just been completed. <br /> 昔一名者 今何餘憾 <br /> In the past, [you were ]&quot;일명자&quot;, Now, how could you have any remaining grievances to harbor.<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> <br /> <br /> 西元二零一七年丁酉七月十四日韓國學中央研究院藏書閣首奴宋在倫前明文<br /> <br /> 右明文爲臥乎事段亦亟探索韓學古典文化之精華<br /> <br /> 故不得已自己身乙價折往返機票二旬食宿<br /> <br /> 儀數捧上爲遣右院前三周放賣保证专心致志潜心学术以待他日成為韩学棟樑之材<br /> <br /> 爲去乎日後若有雜談是去等持此文記<br /> <br /> 告官卞正事<br /> <br /> 指導教授XXX<br /> 證保XXX<br /> 筆執XXX<br /> <br /> *Discussion Questions:<br /> <br /> =='''Secondary Sources'''==<br /> Deuchler, Martina: &quot;Heaven Does Not Discriminate&quot;: A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents<br /> <br /> Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%A1%E8%A3%BD%E5%BB%A3%E8%95%A9&diff=4614 2017-07-18T07:23:58Z

<p>Jwpark18: /* Student 14 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 영조어제광탕서중.jpg<br /> |English = <br /> |Chinese = 御製廣蕩<br /> |Korean = 어제광탕(''Eoje gwangtang'')<br /> |Genre = [[Royal Documents]]<br /> |Type = <br /> |Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]<br /> |Year = 1774<br /> |Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo], <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774<br /> 파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742<br /> 파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773<br /> 파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774<br /> 파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> Coming Soon!!<br /> <br /> ===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====<br /> <br /> *'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]<br /> <br /> 上曰: &quot;嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。 文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。&quot;<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 御製廣蕩<br /> <br /> 幾百年後 能及古道<br /> <br /> 其於本事 猶爲欠典<br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===<br /> ----<br /> Translation:<br /> <br /> 御製廣蕩 Royal writing on Spreading Harmony<br /> <br /> 幾百年後 能及古道 After a few hundred years, we may be able to attain the ways of antiquity<br /> <br /> 其於本事 猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking<br /> <br /> 昨日以後 其皆帖然 Since yesterday, all matters have come to a peaceful state #1<br /> <br /> 嗟哉此理 爲子爲弟 Ah! This principle is designed for sons and brothers<br /> <br /> 嗚呼暮年 吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded<br /> <br /> 昔一名者 今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?<br /> <br /> 得隴尋蜀 人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this<br /> <br /> 其令此輩 咸知予意 With this order these people will know my intent<br /> <br /> 甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).<br /> <br /> 1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001<br /> <br /> 2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.<br /> *Discussion Questions:<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Jinsook You)'''===<br /> ----<br /> 御製廣蕩<br /> Royal Writing on Removing Discrimination in Family Succession <br /> <br /> 幾百年後 能及古道<br /> How many centuries have been passed before the old way is reached? <br /> 昨日以後 其皆帖然<br /> Since yesterday, everything has been straightened out. <br /> 其於本事 猶爲欠典<br /> The only thing that worries me is any possible flaw the policy might have. <br /> 嗟哉此理 爲子爲弟<br /> Ah! This principle is designed for sons and younger brothers.<br /> 嗚呼暮年 吾事畢矣<br /> Oh! In my late years, my enterprises are completed.<br /> 昔一名者 今何餘憾<br /> Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.<br /> 得隴尋蜀 人心皆然 <br /> Endless greed is the human nature.<br /> 其令此輩 咸知予意<br /> With the decree, they will all know my intention. <br /> 甲午年孟夏庚子日 <br /> April 18, 1774 <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 御製廣蕩 <br /> Royal Writing on Great Harmony<br /> 幾百年後 能及古道 <br /> After hundreds of years have passed, the Old Way could be reached.<br /> 昨日以後 其皆帖然 (편안하다 첩)<br /> Since yesterday, all matters have come to a peaceful state. <br /> 其於本事 猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典) <br /> 이 부족하다 결전) <br /> Regarding this matter, only the king's grace bestowed is lacking. <br /> 嗟哉此理(광탕) 爲子爲弟 <br /> Ah! This principle is designed for sons and brothers. <br /> 嗚呼暮年 吾事畢矣 <br /> Oh! In my twilight years, my enterprises have just been completed. <br /> 昔一名者 今何餘憾 <br /> In the past, [you were ]&quot;일명자&quot;, Now, how could you have any remaining grievances to harbor.<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> <br /> <br /> 西元二零一七年丁酉七月十四日韓國學中央研究院藏書閣首奴宋在倫前明文<br /> <br /> 右明文事段矣亦亟探索韓學古典文化之精華<br /> <br /> 故不得已自己身乙價折往返機票二旬食宿<br /> <br /> 儀數捧上爲遣右院前三周放賣保证专心致志潜心学术以待他日成為韩学棟樑之材<br /> <br /> 爲去乎日後若有雜談是去等持此文記<br /> <br /> 告官卞正事<br /> <br /> 指導教授XXX<br /> 證保XXX<br /> 筆執XXX<br /> <br /> *Discussion Questions:<br /> <br /> =='''Secondary Sources'''==<br /> Deuchler, Martina: &quot;Heaven Does Not Discriminate&quot;: A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents<br /> <br /> Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> * View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''<br /> &lt;/div&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%96%84%E5%91%BD%E5%A6%BE%E5%8E%9F%E6%83%85%E6%89%80%E5%BF%97&diff=4581 2017-07-18T06:16:50Z

<p>Jwpark18: /* Student 4 : (Jong Woo Park) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 박명첩원청소지1.jpg<br /> |English = A petition to the magistrate by a mistreated lady<br /> |Chinese = 薄命妾原情所志<br /> |Korean = 박명첩원청소지<br /> |Genre = Old Documents (文書)<br /> |Type = <br /> |Author = <br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:박명첩원청소지2.jpg|* 薄命妾原情所志 박명첩원청소지(''Pangmyŏngch'ŏbwŏnch'ŏngsoji'')<br /> 파일:박명첩원청소지3.jpg|* 薄命妾原情所志 박명첩원청소지(''Pangmyŏngch'ŏbwŏnch'ŏngsoji'')<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> From 平民 民願文書 規式集<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 1. 薄命妾 原情 所志<br /> <br /> 白等<br /> 天地之間 寃痛事段<br /> 古有薄命妾<br /> 或色衰而見薄者<br /> 或情疎而見薄者有之<br /> <br /> 2. 而矣女之見薄<br /> 非色衰而然也<br /> 非情疎而然也<br /> 大槩矣女襁褓之秊<br /> 俱失父母 見養於外家<br /> 芳年二十出嫁於錦城人<br /> 則郞年二十五歲也<br /> 男兒二十五歲<br /> 孰無陰陽之心<br /> <br /> 3. 自相逢夜 今至六七之間<br /> 不見一番衾裡之樂<br /> 以靑春之心 不勝其情<br /> 每於深夜 觧裙就枕<br /> 手撫全身 强要合歡<br /> 則聽而不聞<br /> <br /> 4. 虛送長夜 苦待明朝<br /> 做其好容 巧其言笑<br /> 以挑其心<br /> 則視而不見爲臥乎所<br /> 今宵明宵 枕席流泉<br /> 房帷之中 便成楚越<br /> 夫婦之間 有若仇敵<br /> 琴瑟之樂 吾未見之也<br /> 關雎之興 吾未知之也<br /> <br /> 5. 身上新衣 自然而緩<br /> 頭邊黛髻猶是虛文乙仍于<br /> 痛哭歸來 方欲自決是如乎所<br /> 姑母唐突呈狀推尋設計爲乎所<br /> 所謂郎子 以外皃見之<br /> 則面目肌髥 太似人矣<br /> 而至於房事 有同僧流<br /> 具體未達 徒大無力<br /> 則猛虎之猶豫 不如蜂 蛘之螫<br /> 人皆曰 無用將軍<br /> <br /> 6. 將軍無用武之術<br /> 則&lt;函關&gt;萬無自闢之理是如乎<br /> 乘夜渡盧 深入不毛者<br /> 諸葛征伐立策<br /> 而髥婦良君<br /> 不知合變之術則已矣已矣<br /> 不去何俟<br /> 女子所仰望[放]良人者果何事耶<br /> 望其矣衣乎耶<br /> 望其食耶<br /> 非衣非食<br /> <br /> 7. 而所大望者<br /> 惟枕席上一事而矣<br /> 旣失耶望且無興<br /> 況則衣亦不足貴也<br /> 食亦不足貴也<br /> <br /> 8. 三生佳緣亦仍事<br /> 前生今生後生謂之三<br /> 而前後生猶不可信<br /> 而生於今之世 不見今之世樂<br /> 可憐此生<br /> <br /> 9. 生不如死是乎厼<br /> 且以天生之物理言之<br /> 則禽有䲶鴦<br /> 木有連理<br /> 雄飛從雌者 禽鳥之情也<br /> <br /> 連枝交柯 草木之情也<br /> 男兒情欲稟於陰陽<br /> 可以人不如禽鳥草木乎<br /> <br /> 10. 夫唱婦隨 夫婦之義也<br /> 女必從夫 男女之情也<br /> 而使有情之物<br /> 隨無益之夫<br /> 必不肯從<br /> 天性之固然<br /> <br /> 11. 一女抱怨 飛霜夜擊<br /> 內無怨女 文王之治<br /> 男女區區私情 仰訴於積善之下<br /> 無使靑春之女人虛老於無用將軍之家下<br /> 遂物理宜<br /> 千萬望良爲只爲<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Irina)'''===<br /> 薄命妾 原情 所志<br /> <br /> 白等 天地之間 寃痛事段 古有薄命妾 或色衰而見薄者 或情疎而見薄者有之<br /> <br /> A petition of an unfortunate woman<br /> <br /> Well known Under heaven are old stories about sorrowful and unfair cases of women, when their beauty goes with time or their love feelings do not meet a response.<br /> <br /> <br /> *Discussion Questions:<br /> Well-known are the duties of man and woman in their family (rituals, responsibilities to other family members etc). According to Choseon's legal code, has been harmonious sexual life treated as part of a harmonious family?<br /> <br /> ==='''Student 2 : (Kim Young)'''===<br /> ----<br /> <br /> 2. 而矣女之見薄 非色衰而然也 非情疎而然也 大槩矣女襁褓之秊 俱失父母 見養於外家 芳年二十出嫁於錦城人 則郞年二十五歲也 男兒二十五歲 孰無陰陽之心<br /> <br /> But as for this woman's meeting of misfortune, it is not due to the waning of beauty, it is not due to the estrangement of feelings. Since I was wrapped in a baby quilt, I lost both of my parents, and I was raised by my maternal relatives. At the young age of twenty, I was married off to a man in Geumseong. (1) At that time my husband was twenty-five-years old. Among twenty-five-year-old lads, who could possibly not have sexual desires? <br /> <br /> <br /> (1) Present-day Naju. <br /> <br /> <br /> *Discussion Questions:<br /> <br /> 1. Do you think this piece was written by a man or a woman? Who do think was the intended audience, men, women, or both? If this piece was written by a man, what can we make of the exaggerated description of female sexual desire? <br /> <br /> 2. Could sexual impotence really be a legitimate reason for divorce in the late-Joseon period?<br /> <br /> 3. In the writing, how does the speaker justify her sexual desire? How does she claim her sexual desire to be appropriate and natural, instead of licentious and degenerate?<br /> <br /> ==='''Student 3 : (Masha)'''===<br /> ----<br /> 3. 自相逢夜 今至六七之間 不見一番衾裡之樂 以靑春之心 不勝其情 每於深夜 觧裙就枕 手撫全身 强要合歡 則聽而不聞&lt;br /&gt;<br /> Since the night we faced each other it has already been six-seven years, but we have not seen even one single moment of joy underneath the blankets. With my youthful mind I cannot contain my passion. Every time deep in the night I loosen my skirt and proceed to the bed. I stroke his whole body craving for a mutual delight. He listens yet does not heed.&lt;br /&gt;<br /> <br /> *Discussion Questions:&lt;br /&gt;<br /> 1. If we evaluate from the perspective of a literary piece and perspective of a formal document, what differences can we find? Does the perspective change if we read it in male vs female voice? Based on the language and classical allusions used can we compare this piece to pieces of the similar genre in China? Was the format/style/vocabulary similar?<br /> <br /> ==='''Student 4 : (Jong Woo Park)'''===<br /> ----<br /> 4. 虛送長夜 苦待明朝 做其好容 巧其言笑 以挑其心 則視而不見爲臥乎所 今宵明宵 枕席流泉 房帷之中 便成楚越 夫婦之間 有若仇敵 琴瑟之樂 吾未見之也 關雎之興 吾未知之也<br /> <br /> I have spent useless long nights and have painfully waited for next days. I have tried to seduce him with my beautiful face and I have intentionally made good words to steal his mind. However, he sees me without watching. Tonight and tomorrow night, there has been a fountain in my bed. Inside the screen in the room, it has become a war between Chu and Yue. The relationship between husband and wife is almost like that of enemies. I have never seen a joy between husband and wife. I have never known a delight of an osprey.<br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> How could they get married to each other? <br /> <br /> What will happen if her husband do not agree upon divorce?<br /> <br /> ==='''Student 5 : (Kanghun Ahn)'''===<br /> ----<br /> 身上新衣 自然而緩 頭邊黛髻猶是虛文乙仍于 痛哭歸來 方欲自決是如乎所 姑母唐突呈狀推尋設計爲乎所 所謂郎子 以外皃見之 則面目肌髥 太似人矣 而至於房事 有同僧流 具體未達 徒大無力 則猛虎之猶豫 不如蜂 蛘之螫 人皆曰 無用將軍. <br /> <br /> <br /> Discussion questions: Prof. Jisoo Kim published a book on the significance of resentment (怨) in Choson society, especially in the rubric of its legal discourses. Then, how did Choson bureaucracy consider such instances as a whole? 1) Did the local government accept her appeal? 2) Was it a common case for women to sue their husbands because of impotence? <br /> <br /> 3) To what extent did the legal documents contain one's private sexual experiences during the Choson period?<br /> <br /> ==='''Student 6 : (Hu Jing)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> As a piece of petition templet, we can infer two possibilities from this document: 1. Joseon females were allowable to propose a divorce -- this seems to go against the Confucian three rules (三纲). How could that happen at the Joseon society? 2. There were many divorce cases caused by the inharmony of the spouses relationship. Was this the most common reason for females to propose a divorce at that time?<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> 7. 而所大望者 惟枕席上一事而矣 旣失耶望且無興 況則衣亦不足貴也 食亦不足貴也<br /> <br /> And what I hope greatly is merely an affair on the bed, nothing more. I already lost my hope and passion. Not to mention what I dress is not expensive, and what I eat is not exquisite.<br /> <br /> *Discussion Questions:<br /> #What does this document tell us about the sexuality of Chosŏn society? How does it differ from the traditional view?<br /> #What is the purpose of this document? Considering its writing style, do you think that it was an actual legal petition or a literary satire of the period?<br /> <br /> ==='''Student 8 : (Zhijun Ren)'''===<br /> ----<br /> 三生佳緣亦仍事 前生今生後生謂之三 而前後生猶不可信 而生於今之世 不見今之世樂 可憐此生<br /> <br /> the auspicious predestined bond is also so. The past, present and future reincarnations are the three lives. The Past and future reincarnations could not be counted on. Born to this life without being able to enjoy the pleasure of this life, what a pitiful life <br /> <br /> <br /> <br /> *Discussion Questions:<br /> With neo-Confucianism as the predominating ideology in Chosŏn society, a woman’s open demanding for spousal love and sexual desire audaciously challenge the neo-Confucian ideal of “存天理滅人慾subdue human desire with heavenly principle”. <br /> <br /> How common was it for Chosŏn women to make such demands through legal means? <br /> <br /> Was male impotent or homosexuality a valid and commonly accepted reason for divorces? <br /> <br /> If a young couple was not reproducing, who would bear the blame?<br /> <br /> ==='''Student 9 : Martin'''===<br /> ----<br /> <br /> 生不如死是乎厼 <br /> then life is not as good as death<br /> <br /> 且以天生之物理言之 <br /> To speak of the principle of things created by heaven<br /> <br /> 則禽有䲶鴦 <br /> Then among the birds there are mandarin ducks#1 <br /> <br /> 木有連理 <br /> Among the trees there are those that grow together as one #2<br /> <br /> 雄飛從雌者 禽鳥之情也 <br /> The male bird flies to follow the female; this is the sentiment of all fauna<br /> <br /> 連枝交柯 草木之情也<br /> Two interlocking trees, this is the sentiment of all flora <br /> <br /> 男兒情欲稟於陰陽 <br /> Sensual yearnings of a man are endowed from nature<br /> <br /> 可以人不如禽鳥草木乎 <br /> Could it be possible that a man is not like flora and fauna? <br /> <br /> 1 mandarin ducks are a symbol for affectionate couples<br /> <br /> 2 two trees intersecting are a symbol for a conjugal union<br /> <br /> <br /> *Discussion Questions:<br /> <br /> 1. Could we understand this document as a piece of erotic literature to entertain the reader, disguised as an official document?<br /> <br /> ==='''Student 10 : (YoungSuk)'''===<br /> ----<br /> <br /> 夫唱婦隨 夫婦之義也 女必從夫 男女之情也 而使有情之物 隨無益之夫 必不肯從 天性之固然 <br /> <br /> Having harmonious relationship between husband and wife is couple's rightness. The way in which woman follows her husband is natural sentiment of man and woman. There are such things as feelings between the couple. Should be the man emotionless, the woman has no reason to follow him. It is definitely according to the law of Nature. <br /> <br /> *Discussion Questions:<br /> <br /> 1. Is this a format or a piece of satire based on a true life story of a woman?<br /> <br /> 2. Does this document reveal some aspect of Chosŏn women's sexuality? Is it realistic that Chosŏn women would file a suit for divorce because of her sexual dissatisfaction? Or is it a consideration for the law of Nature? <br /> <br /> 3. Is this written by a woman, by a man, or by a couple?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (dohee jeong)'''===<br /> ----<br /> 一女抱怨 飛霜夜擊 內無怨女 文王之治 男女區區私情 仰訴於積善之下 無使靑春之女人虛老於無用將軍之家下 遂物理宜 千萬望良爲只爲<br /> <br /> Hell hath no fury. in this country, a woman no bear a grudge that is king Wen's government. Very small personal relations with man and woman upwards complain of you who habitual doing of good deeds. Should not let young lady to put old needless general at home. Should succeed physics. I hope so a ten thousand times.<br /> <br /> *Discussion Questions:<br /> this document writer is woman. so is it possible example of man?<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%96%84%E5%91%BD%E5%A6%BE%E5%8E%9F%E6%83%85%E6%89%80%E5%BF%97&diff=4568 2017-07-18T06:05:57Z

<p>Jwpark18: /* Student 4 : (Jong Woo Park) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 박명첩원청소지1.jpg<br /> |English = A petition to the magistrate by a mistreated lady<br /> |Chinese = 薄命妾原情所志<br /> |Korean = 박명첩원청소지<br /> |Genre = Old Documents (文書)<br /> |Type = <br /> |Author = <br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:박명첩원청소지2.jpg|* 薄命妾原情所志 박명첩원청소지(''Pangmyŏngch'ŏbwŏnch'ŏngsoji'')<br /> 파일:박명첩원청소지3.jpg|* 薄命妾原情所志 박명첩원청소지(''Pangmyŏngch'ŏbwŏnch'ŏngsoji'')<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> From 平民 民願文書 規式集<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 1. 薄命妾 原情 所志<br /> <br /> 白等<br /> 天地之間 寃痛事段<br /> 古有薄命妾<br /> 或色衰而見薄者<br /> 或情疎而見薄者有之<br /> <br /> 2. 而矣女之見薄<br /> 非色衰而然也<br /> 非情疎而然也<br /> 大槩矣女襁褓之秊<br /> 俱失父母 見養於外家<br /> 芳年二十出嫁於錦城人<br /> 則郞年二十五歲也<br /> 男兒二十五歲<br /> 孰無陰陽之心<br /> <br /> 3. 自相逢夜 今至六七之間<br /> 不見一番衾裡之樂<br /> 以靑春之心 不勝其情<br /> 每於深夜 觧裙就枕<br /> 手撫全身 强要合歡<br /> 則聽而不聞<br /> <br /> 4. 虛送長夜 苦待明朝<br /> 做其好容 巧其言笑<br /> 以挑其心<br /> 則視而不見爲臥乎所<br /> 今宵明宵 枕席流泉<br /> 房帷之中 便成楚越<br /> 夫婦之間 有若仇敵<br /> 琴瑟之樂 吾未見之也<br /> 關雎之興 吾未知之也<br /> <br /> 5. 身上新衣 自然而緩<br /> 頭邊黛髻猶是虛文乙仍于<br /> 痛哭歸來 方欲自決是如乎所<br /> 姑母唐突呈狀推尋設計爲乎所<br /> 所謂郎子 以外皃見之<br /> 則面目肌髥 太似人矣<br /> 而至於房事 有同僧流<br /> 具體未達 徒大無力<br /> 則猛虎之猶豫 不如蜂 蛘之螫<br /> 人皆曰 無用將軍<br /> <br /> 6. 將軍無用武之術<br /> 則&lt;函關&gt;萬無自闢之理是如乎<br /> 乘夜渡盧 深入不毛者<br /> 諸葛征伐立策<br /> 而髥婦良君<br /> 不知合變之術則已矣已矣<br /> 不去何俟<br /> 女子所仰望[放]良人者果何事耶<br /> 望其矣衣乎耶<br /> 望其食耶<br /> 非衣非食<br /> <br /> 7. 而所大望者<br /> 惟枕席上一事而矣<br /> 旣失耶望且無興<br /> 況則衣亦不足貴也<br /> 食亦不足貴也<br /> <br /> 8. 三生佳緣亦仍事<br /> 前生今生後生謂之三<br /> 而前後生猶不可信<br /> 而生於今之世 不見今之世樂<br /> 可憐此生<br /> <br /> 9. 生不如死是乎厼<br /> 且以天生之物理言之<br /> 則禽有䲶鴦<br /> 木有連理<br /> 雄飛從雌者 禽鳥之情也<br /> <br /> 連枝交柯 草木之情也<br /> 男兒情欲稟於陰陽<br /> 可以人不如禽鳥草木乎<br /> <br /> 10. 夫唱婦隨 夫婦之義也<br /> 女必從夫 男女之情也<br /> 而使有情之物<br /> 隨無益之夫<br /> 必不肯從<br /> 天性之固然<br /> <br /> 11. 一女抱怨 飛霜夜擊<br /> 內無怨女 文王之治<br /> 男女區區私情 仰訴於積善之下<br /> 無使靑春之女人虛老於無用將軍之家下<br /> 遂物理宜<br /> 千萬望良爲只爲<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Irina)'''===<br /> 薄命妾 原情 所志<br /> <br /> 白等 天地之間 寃痛事段 古有薄命妾 或色衰而見薄者 或情疎而見薄者有之<br /> <br /> Pouring out the feelings of one unfortunate woman<br /> <br /> Well known Under heaven are old stories about sorrowful and unfair cases of women, when their beauty goes with time or their love feelings do not meet a response.<br /> <br /> <br /> *Discussion Questions:<br /> Well-known are the duties of man and woman in their family (rituals, responsibilities to other family members etc). According to Choseon's legal code, has been harmonious sexual life treated as part of a harmonious family?<br /> <br /> ==='''Student 2 : (Kim Young)'''===<br /> ----<br /> <br /> 2. 而矣女之見薄 非色衰而然也 非情疎而然也 大槩矣女襁褓之秊 俱失父母 見養於外家 芳年二十出嫁於錦城人 則郞年二十五歲也 男兒二十五歲 孰無陰陽之心<br /> <br /> But as for this woman's meeting of misfortune, it is not due to the waning of beauty, it is not due to the estrangement of feelings. Since I was wrapped in a baby quilt, I lost both of my parents, and I was raised by my maternal relatives. At the young age of twenty, I was married off to a man in Geumseong. (1) At that time my husband was twenty-five-years old. Among twenty-five-year-old lads, who could possibly not have sexual desires? <br /> <br /> <br /> (1) Present-day Naju. <br /> <br /> <br /> *Discussion Questions:<br /> <br /> 1. Do you think this piece was written by a man or a woman? Who do think was the intended audience, men, women, or both? If this piece was written by a man, what can we make of the exaggerated description of female sexual desire? <br /> <br /> 2. Could sexual impotence really be a legitimate reason for divorce in the late-Joseon period?<br /> <br /> 3. In the writing, how does the speaker justify her sexual desire? How does she claim her sexual desire to be appropriate and natural, instead of licentious and degenerate?<br /> <br /> ==='''Student 3 : (Masha)'''===<br /> ----<br /> 3. 自相逢夜 今至六七之間 不見一番衾裡之樂 以靑春之心 不勝其情 每於深夜 觧裙就枕 手撫全身 强要合歡 則聽而不聞&lt;br /&gt;<br /> Since the night we faced each other it has already been 6-7 years, but have not seen even one single moment of joy underneath the blankets. With my youthful mind I cannot contain my passion. Every time deep in the night I loosen my skirt and proceed to the bed. I stroke his whole body craving for a mutual delight. He listens yet does not heed.&lt;br /&gt;<br /> <br /> *Discussion Questions:&lt;br /&gt;<br /> 1. If we evaluate from the perspective of a literary piece and perspective of a formal document, what differences can we find? Does the perspective change if we read it in male vs female voice? Based on the language and classical allusions used can we compare this piece to pieces of the similar genre in China? Was the format/style/vocabulary similar?<br /> <br /> ==='''Student 4 : (Jong Woo Park)'''===<br /> ----<br /> 4. 虛送長夜 苦待明朝 做其好容 巧其言笑 以挑其心 則視而不見爲臥乎所 今宵明宵 枕席流泉 房帷之中 便成楚越 夫婦之間 有若仇敵 琴瑟之樂 吾未見之也 關雎之興 吾未知之也<br /> <br /> I have spent useless long nights and have waited eagerly for mornings. I have tried to seduce him with my beautiful face and I have intentionally made good words to steal his mind. However, he sees me without watching. Tonight and tomorrow night, there has been a fountain in my bed. Inside the screen in the room, it has become a war between Chu and Yue. The relationship between husband and wife is almost like that of enemies. I have never seen a joy between husband and wife. I have never known a delight of an osprey.<br /> <br /> <br /> <br /> <br /> <br /> <br /> *Discussion Questions:<br /> How could they get married to each other? <br /> <br /> What will happen if her husband do not agree upon divorce?<br /> <br /> ==='''Student 5 : (Kanghun Ahn)'''===<br /> ----<br /> Discussion questions: Prof. Jisoo Kim once wrote a book on the significance of resentment (怨) in Choson society, especially in the rubric of its legal discourses. Then, how did Choson bureaucracy consider such instances as a whole? 1) Did the local government accept her appeal? 2) Was it a common case for women to sue their husbands because of impotence? <br /> <br /> 3) To what extent did the legal documents contain one's private sexual experiences during the Choson period?<br /> <br /> ==='''Student 6 : (Hu Jing)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> As a piece of petition templet, we can infer two possibilities from this document: 1. Joseon females were allowable to propose a divorce -- this seems to go against the Confucian three rules (三纲). How could that happen at the Joseon society? 2. There were many divorce cases caused by the inharmony of the spouses relationship. Was this the most common reason for females to propose a divorce at that time?<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> 7. 而所大望者 惟枕席上一事而矣 旣失耶望且無興 況則衣亦不足貴也 食亦不足貴也<br /> <br /> And what I hope greatly is merely an affair on the bed, nothing more. I already lost my hope and passion. Not to mention what I dress is not expensive, and what I eat is not exquisite.<br /> <br /> *Discussion Questions:<br /> #What does this document tell us about the sexuality of Chosŏn society? How does it differ from the traditional view?<br /> #What is the purpose of this document? Considering its writing style, do you think that it was an actual legal petition or a literary satire of the period?<br /> <br /> ==='''Student 8 : (Zhijun Ren)'''===<br /> ----<br /> 三生佳緣亦仍事 前生今生後生謂之三 而前後生猶不可信 而生於今之世 不見今之世樂 可憐此生<br /> <br /> the auspicious predestined bond is also so. The past, present and future reincarnations are the three lives. The Past and future reincarnations could not be counted on. Born to this life without being able to enjoy the pleasure of this life, what a pitiful life <br /> <br /> <br /> <br /> *Discussion Questions:<br /> With neo-Confucianism as the predominating ideology in Chosŏn society, a woman’s open demanding for spousal love and sexual desire audaciously challenge the neo-Confucian ideal of “存天理滅人慾subdue human desire with heavenly principle”. <br /> <br /> How common was it for Chosŏn women to make such demands through legal means? <br /> <br /> Was male impotent or homosexuality a valid and commonly accepted reason for divorces? <br /> <br /> If a young couple was not reproducing, who would bear the blame?<br /> <br /> ==='''Student 9 : Martin'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Could we understand this document as a piece of erotic literature to entertain the reader, disguised as an official document?<br /> <br /> ==='''Student 10 : (YoungSuk)'''===<br /> ----<br /> <br /> 夫唱婦隨 夫婦之義也 女必從夫 男女之情也 而使有情之物 隨無益之夫 必不肯從 天性之固然 <br /> <br /> Having a harmonious relationship between husband and wife is couple's rightness. The way in which a woman follows her husband is the sentiment of man and woman. There are such things as feelings between the couple. Should be the man emotionless, the woman has no reason to follow him. It is definitely by the law of Nature. <br /> <br /> *Discussion Questions:<br /> <br /> 1. Is this a format or a piece of satire based on a true life story of a woman?<br /> <br /> 2. Does this document reveal some aspect of Chosŏn women's sexuality? Is it realistic that Chosŏn women would file a suit for divorce because of her sexual dissatisfaction? Or is it a consideration for the law of Nature? <br /> <br /> 3. Is this written by a woman, by a man, or by a couple?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (dohee jeong)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> this document writer is woman. so is it possible example of man?<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E8%96%84%E5%91%BD%E5%A6%BE%E5%8E%9F%E6%83%85%E6%89%80%E5%BF%97&diff=4544 2017-07-18T05:42:39Z

<p>Jwpark18: /* Student 4 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 박명첩원청소지1.jpg<br /> |English = A petition to the magistrate by a mistreated lady<br /> |Chinese = 薄命妾原情所志<br /> |Korean = 박명첩원청소지<br /> |Genre = Old Documents (文書)<br /> |Type = <br /> |Author = <br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:박명첩원청소지2.jpg|* 薄命妾原情所志 박명첩원청소지(''Pangmyŏngch'ŏbwŏnch'ŏngsoji'')<br /> 파일:박명첩원청소지3.jpg|* 薄命妾原情所志 박명첩원청소지(''Pangmyŏngch'ŏbwŏnch'ŏngsoji'')<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> From 平民 民願文書 規式集<br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 薄命妾原情所志<br /> <br /> <br /> 白等<br /> <br /> 天地之間 寃痛事段 <br /> <br /> 古有薄命妾 <br /> <br /> 或色衰而見薄者 <br /> <br /> 或情疎而見薄者有之 <br /> <br /> 而矣女之見薄 <br /> <br /> 非色衰而然也 <br /> <br /> 非情疎而然也 <br /> <br /> 大槩矣女襁褓之秊 <br /> <br /> 俱失父母 見養於外家 <br /> <br /> 芳年二十出嫁於錦城人 <br /> <br /> 則郞年二十五歲也 <br /> <br /> 男兒二十五歲 <br /> <br /> 孰無陰陽之心 <br /> <br /> 自相逢夜 今至六七之間 <br /> <br /> 不見一番衾裡之樂 <br /> <br /> 以靑春之心 不勝其情 <br /> <br /> 每於深夜 觧裙就枕 <br /> <br /> 手撫全身 强要合歡 <br /> <br /> 則聽而不聞 <br /> <br /> 虛送長夜 苦待明朝 <br /> <br /> 做其好容 巧其言笑 <br /> <br /> 以挑其心 <br /> <br /> 則視而不見爲臥乎所 <br /> <br /> 今宵明宵 枕席流泉 <br /> <br /> 房帷之中 便成楚越 <br /> <br /> 夫婦之間 有若仇敵 <br /> <br /> 琴瑟之樂 吾未見之也 <br /> <br /> 關雎之興 吾未知之也 <br /> <br /> 身上新衣 自然而緩 <br /> <br /> 頭邊黛髻猶是虛文乙仍于 <br /> <br /> 痛哭歸來 方欲自決是如乎所 <br /> <br /> 姑母唐突呈狀推尋設計爲乎所 <br /> <br /> 所謂郎子 以外皃見之 <br /> <br /> 則面目肌髥 太似人矣 <br /> <br /> 而至於房事 有同僧流 <br /> <br /> 具體未達 徒大無力 <br /> <br /> 則猛虎之猶豫 不如蜂蛘之螫 <br /> <br /> 人皆曰 無用將軍 <br /> <br /> 將軍無用武之術 <br /> <br /> 則函關萬無自闢之理是如乎 <br /> <br /> 乘夜渡盧 深入不毛者 <br /> <br /> 諸葛征伐立策 <br /> <br /> 而髥婦良君 <br /> <br /> 不知合變之術則已矣已矣 <br /> <br /> 不去何俟 <br /> <br /> 女子所仰望放良人者果何事耶 <br /> <br /> 望其矣衣乎耶 <br /> <br /> 望其食耶 <br /> <br /> 非衣非食 <br /> <br /> 而所大望者 <br /> <br /> 惟枕席上一事而矣 <br /> <br /> 旣失耶望且無興 <br /> <br /> 況則衣亦不足貴也 <br /> <br /> 食亦不足貴也 <br /> <br /> 三生佳緣亦仍事 <br /> <br /> 前生今生後生謂之三 <br /> <br /> 而前後生猶不可信 <br /> <br /> 而生於今之世 不見今之世樂 <br /> <br /> 可憐此生 <br /> <br /> 生不如死是乎厼 <br /> <br /> 且以天生之物理言之 <br /> <br /> 則禽有䲶鴦 <br /> <br /> 木有連理 <br /> <br /> 雄飛從雌者 禽鳥之情也 <br /> <br /> 連枝交柯 草木之情也 <br /> <br /> 男兒情欲稟於陰陽 <br /> <br /> 可以人不如禽鳥草木乎 <br /> <br /> 夫唱婦隨 夫婦之義也 <br /> <br /> 女必從夫 男女之情也 <br /> <br /> 而使有情之物 <br /> <br /> 隨無益之夫 <br /> <br /> 必不肯從 <br /> <br /> 天性之固然 <br /> <br /> 一女抱怨 飛霜夜擊 <br /> <br /> 內無怨女 文王之治 <br /> <br /> 男女區區私情 仰訴於積善之下 <br /> <br /> 無使靑春之女人虛老於無用將軍之家下 <br /> <br /> 遂物理宜 <br /> <br /> 千萬望良爲只爲<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Kim Young)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. Do you think this piece was written by a man or a woman? Who do think was the intended audience, men, women, or both? If this piece was written by a man, what can we make of the exaggerated description of female sexual desire? <br /> <br /> 2. Could sexual impotence really be a legitimate reason for divorce in the late-Joseon period?<br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Jong Woo Park)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> How could they get married to each other? <br /> <br /> What will happen if her husband do not agree upon divorce?<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> #What does this document tell us about the sexuality of Chosŏn society? How does it differ from the traditional view?<br /> #What is the purpose of this document? Considering its writing style, do you think that it was an actual legal petition or a literary satire of the period?<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9C%B4%E7%AA%81%E5%A4%A2%E5%82%B3&diff=4522 2017-07-18T02:58:45Z

<p>Jwpark18: /* Student 4 : (Jong Woo Park) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 호고재집박돌몽전1.jpg<br /> |English = A folk tale of Pak Tolmong<br /> |Chinese = 朴突夢傳<br /> |Korean = 박돌몽전<br /> |Genre = Old Documents (文書)<br /> |Type = <br /> |Author = 金洛瑞([http://kostma.korea.ac.kr/viewer/viewerDes?uci=RIKS+CRMA+KSM-WC.0000.0000-20090728.RICH_1175 ''Hogojaejip'' 好古齋集])<br /> |Year = -<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:호고재집박돌몽전2.jpg|* 朴突夢傳 박돌몽전(''Pak Tolmong jeon'')(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> “From 󰡔里鄕見聞錄󰡕 compiled by Yu Jaegeon 劉在建 in 1862 (哲宗 13); also included in 『好古齋集』.”<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 1. 朴突夢, 其人貢人, 金家奴也. 自能言, 志于書字, 以地賤不得師受. 金家兒, 常坐堂軒讀書, 突夢從階上傍覽, 雖不解義, 然隨其讀而沒其字音. 兒或忘音, 反質於突夢矣.<br /> <br /> 2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, &quot;突夢來乎?&quot; 曰&quot;唯.&quot; <br /> <br /> 3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿, 觿間跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也.<br /> 歲餘卒受小學語孟, 文識日進, 先生甚奇之. <br /> <br /> 4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮. 常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.<br /> <br /> 5. 後與妻洴澼於蕩春川, 川多石盤陀, 突夢輟漂之石上, 不冠褰褌, 赤脚而坐, 盤礴硏墨石窪, 握大管書小學題辭, 淋漓石面, 日西施, 乃蔭樹偃臥, 引聲長吟, 悠尒自得. <br /> <br /> 6. 趙尙書家郞, 適遊春蕩春 見其所爲, 心異之, 就而呼曰, &quot;爾何爲者?&quot; 突夢徐起而對曰, &quot;家人奴也.&quot; 郞曰 &quot;而主非人也, 豈有學經傳而爲人奴者乎? 吾爲爾責而主, 而免而身.&quot; 曰, &quot;以奴故, 令老主覯閔, 義不敢出也.&quot; 郞尤重之. <br /> <br /> 7. 金家兒長益挑達, 不勤學, 其父恚罵曰, &quot;汝逸居肆姐, 禽鹿視肉, 反不若突夢.&quot; 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.<br /> <br /> 8. 突夢曰 &quot;吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家 兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 &quot;命也, 敢誰怨乎!&quot; <br /> <br /> 9. 挈其妻 流寓南陽郡, 織籠爲生, 歲餘, 里正白郡編之束伍, 突夢曰, &quot;織籠所以餬口也. <br /> <br /> 10. 軍租顧安所輸入.&quot; 會郡都試鄕兵, 突夢以砲中試, 及會試不果, 因鬱鬱思京洛, <br /> <br /> 11. 還歸金家, 居無何爲典獄吏, 年四十餘卒, 其作吏, 趙郞有力焉.<br /> <br /> 12. 丁先生致厚其名, 爲人淳素篤學, 兼善風水說, 少爲芸館小史, 未老以病謝歸, 閉門敎授.<br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Irina)'''===<br /> ----<br /> 朴突夢, 其人貢人, 金家奴也. 自能言, 志于書字, 以地賤不得師受. 金家兒, 常坐堂軒讀書, 突夢從階上傍覽, 雖不解義, 然隨其讀而沒其字音. 兒或忘音, 反質於突夢矣.<br /> <br /> Pak Tol-mong was a slave, paying tribute to the Kim family. Ever since he could speak he was aiming to learn reading and writing. However, his status did not allow him to have a teacher. Kim's family had a son. Every time the boy sat in the studying room to read texts, Tol-mon followed him and watched the lesson from aside. Though Tol-mong could not understand the meaning, he followed the reading and remembered the words. It was often Kim's son to forgets the pronunciation of a word and to asks Tol-mong.<br /> <br /> *Discussion Questions:<br /> <br /> Reading this text we can conclude that the slaves at that time had the freedom to live as they decide. To what extent was slavery in Korea a real deprivation of slaves of human rights, or rather symbolically placing them in a lower position than upper classes?<br /> <br /> ==='''Student 2 : (Kim Young)'''===<br /> ----<br /> <br /> 2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, &quot;突夢來乎?&quot; 曰&quot;唯.&quot;<br /> <br /> In the neighborhood there lived a Mr. Jeong, he stayed at home and gave lessons. As soon as Dolmong tied up his hair (got married), he went to Mr. Jeong and asked to take classes. The teacher allowed him to do so. Dolmong woke up at daybreak, embracing books he waited at the gate of the teacher's place. After the gates were opened he dare to enter. Lowering his head he swiftly approached the door of the teacher's bed chamber, and deferentially waited for the teacher to rise up. The teacher, knowing that he has arrived, asked through the window, &quot;Dolmong, are you here?&quot; Dolmong responded, &quot;Yes.&quot; <br /> <br /> *Discussion Questions:<br /> <br /> 1. The story does not mention Dolmong's child. Based on what we understand about the Joseon slavery system, if Dolmong bore a child, what would have been the life of that child like?<br /> <br /> 2. In the story, a man of status found it inhumane that Dolmong knows the Classics but still serves as a slave. What does this passage tell us about the nature of this work of literature? What is the story's underlying message about slavery?<br /> <br /> ==='''Student 3 : (Masha)'''===<br /> ----<br /> 3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿觿間, 跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也. 歲餘卒受小學語孟, 文識日進, 先生甚奇之.&lt;br /&gt;<br /> After the group of disciples arrived later they all together entered the classroom. Tolmong was ashamed of himself wearing a slave hat as he was lining up with students wearing scholarly gowns and ivory bodkins. He could not dare to enter the classroom moving his legs reluctantly. The teacher used his discretion to cover [Tolmong's identity as a slave] with a turban and made him enter. After taking a class he returned home and provided service as before. Nobody in Kim family knew about that. At the end of the year, he learned Xiaoxue, Lunyu and Mengzi. His knowledge of letters improved every day, and the teacher thought he was quite extraordinary.&lt;br /&gt;<br /> *Discussion Questions:&lt;br /&gt;<br /> 1. What does it tell us about the role of education and Confucian Classics? The dedication to learning heals Tolmong's disease, yet he does not get a high position. Did the society allow the possibility of the slave to rise up in the society or there were still certain limitations? &lt;br /&gt;<br /> 2. Taking into consideration that it was a record of a folk tale what was the purpose of such a story (in both oral and written rendition), to whom was it addressed in each case?<br /> <br /> ==='''Student 4 : (Jong Woo Park)'''===<br /> ----<br /> 4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮. <br /> <br /> <br /> 常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.<br /> <br /> <br /> His duty was to tie up and chop the fire woods. Whenever he was axing and tying up the woods, he never failed reciting from the classics. People in the house pointed him as a moron.<br /> <br /> <br /> [Because the master] was always afraid of catching malaria, the Kims gave him a break to cure his disease. Tolmong privately told his wife saying, &quot;This is the time of my studying.&quot; He went to his room, put on his hat, and tie up the string. He sat solemnly and read books aloud. The symptoms of malaria began to show, which made him shiver inside and had his teeth tremble. However, he sat more solemnly. His mouth never stopped reciting [books]. Three days later, his disease has already been cured. <br /> <br /> <br /> *Discussion Questions:<br /> Was Tolmong able to escape from his slave status? Doss passing an exam guarantee the elevation of one's status?<br /> <br /> ==='''Student 5 : (Kanghun Ahn)'''===<br /> ----<br /> <br /> 後與妻洴澼於蕩春川, 川多石盤陀, 突夢輟漂之石上, 不冠褰褌, 赤脚而坐, 盤礴硏墨石窪, 握大管書小學題辭, 淋漓石面, 日西施, 乃蔭樹偃臥, 引聲長吟, 悠尒自得.<br /> <br /> Later on, his wife washed her clothes at the Tangchun creek. There were a lot of rough stones there. Tolmong took off his hat, and put it on a fixed rock there. After putting up his pants, and sitting down there, he rubbed an ink stick on an ink stone, held his brush, and started to write the preface of the Elementary Learning, so it seeped into the surface of the stone. In the evening, he moved, and lay down in a shade of a tree, and recited [classics].<br /> <br /> Discussion questions: Were slaves with literacy just being neglected throughout the Choson dynasty? Didn't their masters give any specific roles (functions) toward them?<br /> <br /> ==='''Student 6 : (Hu Jing)'''===<br /> ----<br /> 6. 趙尙書家郞, 適遊春蕩春 見其所爲, 心異之, 就而呼曰, &quot;爾何爲者?&quot; 突夢徐起而對曰, &quot;家人奴也.&quot; 郞曰 &quot;而主非人也, 豈有學經傳而爲人奴者乎? 吾爲爾責而主, 而免而身.&quot; 曰, &quot;以奴故, 令老主覯閔, 義不敢出也.&quot; 郞尤重之.<br /> <br /> The childe of Minister Cho, who was going spring outing in coincidence, witnessed Dolmong's doing and felt quite queer. The childe yelled at him, saying:&quot;Who are you?&quot; Dolmong stood up gradually, responding:&quot;I am a household servant.&quot;. The chide said:“Your master is not a human being! How could he allow a household servant to learn the classics and commentaries? I blame your current master, and would like to be your new master. If you like, I will exempt your slave status.&quot; Dolmong said:&quot;Because of me, my lord is suffering from blame and criticizing. [So] I cannot leave my old lord out of the righteousness&quot;. [By hearing this], the childe esteemed Dolmong more.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> 7. 金家兒長益挑達, 不勤學, 其父恚罵曰, &quot;汝逸居肆姐, 禽鹿視肉, 反不若突夢.&quot; 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.<br /> <br /> The son of the Kim family grew gradually unrestrained and unbridled. He was not diligent in study. His father scolded him in anger, &quot;You live in idle and indulge yourself, like a beast looking at meat. You are not even close to Tolmong [in comparison].&quot; The father chastised him several times, and the son had nowhere to vent his anger. Whenever he saw Tolmong, he beat him and drove him away.<br /> <br /> *Discussion Questions:<br /> #What does the story of Tolmong tell us about the social mobility of slaves? Is this a common case or an exceptional one that depends on one's effort and determination?<br /> <br /> ==='''Student 8 : (Zhijun Ren)'''===<br /> ----<br /> <br /> 突夢曰 &quot;吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家 兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 &quot;命也, 敢誰怨乎!&quot;<br /> <br /> Tolmong said: “I would rather avoid them，not to cause antagonistic feelings between the father and son of my master’s family. ” He thence used his sickness as a pretext to quit his duty, and moved to live with his wife’s household. The master’s son could not relieve his bitter regret (against Tolmong), when he met with the master he framed up Tolmong behind his back. As things turned out, the master grew suspicious against Tolmong and his wife. Tolmong lamented: “This is my fate, I dare not to blame it on others!”<br /> <br /> ==='''Student 9 : 마틴'''===<br /> ----<br /> 挈其妻 流寓南陽郡, 織籠爲生, 歲餘, 里正白郡編之束伍, 突夢曰, &quot;織籠所以餬口也<br /> <br /> Taking his wife, he left home for Namyang prefecture, weaving baskets for a living there. After a year had passed, the sub-district administrator announced the military organization of the prefecture. Tolmong said: “Weaving baskets is a way of scraping a meager living,<br /> <br /> *Discussion Questions:<br /> 1. Even though Tolmong is exceptionally diligent and manages to advance beyond his initial status, however the final step of advancement seems unattainable even to someone hard working as him. Is this due to his background or does this emphasize the difficulty of the final exams? Can we see this as a critique of the examination system?<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> How can I bring more income to pay the military tax? He by chance joined the provincial examination for the selection of the local military service men. Although he passed the test with fire arms, he did not pass the main test. He became severly depressed and thought about returning to the capital. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : (Lidan Liu)'''===<br /> ----<br /> 還歸金家。居無何爲典獄吏，年四十餘卒。其作吏，趙郞有力焉.<br /> <br /> He went back to the Kim family. Not long after, he became a clerk in the local prison, and passed away in his forties. For him to become a clerk, Mr. Cho offered his helped.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Dohee jeong)'''===<br /> ----<br /> 丁先生致厚其名 爲人淳素篤學 兼善風水說 少爲芸館小史 未老以病謝歸 閉門敎授<br /> <br /> Teacher jung’s name is chihu. His character is desertion and tame and erudite. Also he was good at geometric geography. When he was young, he worked as a minor scribe in Government Printing Office 1). Before getting too old, He resigned on the ground of illness, and shut up his door to teach students.<br /> <br /> 1)芸館 is another name for 校書館(Government Printing Office) in jeoseon dynasty. <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9C%B4%E7%AA%81%E5%A4%A2%E5%82%B3&diff=4499 2017-07-18T02:43:09Z

<p>Jwpark18: /* Student 4 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 호고재집박돌몽전1.jpg<br /> |English = A folk tale of Pak Tolmong<br /> |Chinese = 朴突夢傳<br /> |Korean = 박돌몽전<br /> |Genre = Old Documents (文書)<br /> |Type = <br /> |Author = 金洛瑞([http://kostma.korea.ac.kr/viewer/viewerDes?uci=RIKS+CRMA+KSM-WC.0000.0000-20090728.RICH_1175 ''Hogojaejip'' 好古齋集])<br /> |Year = -<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:호고재집박돌몽전2.jpg|* 朴突夢傳 박돌몽전(''Pak Tolmong jeon'')(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> “From 󰡔里鄕見聞錄󰡕 compiled by Yu Jaegeon 劉在建 in 1862 (哲宗 13); also included in 『好古齋集』.”<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 1. 朴突夢, 其人貢人, 金家奴也. 自能言, 志于書字, 以地賤不得師受. 金家兒, 常坐堂軒讀書, 突夢從階上傍覽, 雖不解義, 然隨其讀而沒其字音. 兒或忘音, 反質於突夢矣.<br /> <br /> 2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, &quot;突夢來乎?&quot; 曰&quot;唯.&quot; <br /> <br /> 3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿, 觿間跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也.<br /> 歲餘卒受小學語孟, 文識日進, 先生甚奇之. <br /> <br /> 4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮. 常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.<br /> <br /> 5. 後與妻洴澼於蕩春川, 川多石盤陀, 突夢輟漂之石上, 不冠褰褌, 赤脚而坐, 盤礴硏墨石窪, 握大管書小學題辭, 淋漓石面, 日西施, 乃蔭樹偃臥, 引聲長吟, 悠尒自得. <br /> <br /> 6. 趙尙書家郞, 適遊春蕩春 見其所爲, 心異之, 就而呼曰, &quot;爾何爲者?&quot; 突夢徐起而對曰, &quot;家人奴也.&quot; 郞曰 &quot;而主非人也, 豈有學經傳而爲人奴者乎? 吾爲爾責而主, 而免而身.&quot; 曰, &quot;以奴故, 令老主覯閔, 義不敢出也.&quot; 郞尤重之. <br /> <br /> 7. 金家兒長益挑達, 不勤學, 其父恚罵曰, &quot;汝逸居肆姐, 禽鹿視肉, 反不若突夢.&quot; 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.<br /> <br /> 8. 突夢曰 &quot;吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家 兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 &quot;命也, 敢誰怨乎!&quot; <br /> <br /> 9. 挈其妻 流寓南陽郡, 織籠爲生, 歲餘, 里正白郡編之束伍, 突夢曰, &quot;織籠所以餬口也. <br /> <br /> 10. 軍租顧安所輸入.&quot; 會郡都試鄕兵, 突夢以砲中試, 及會試不果, 因鬱鬱思京洛, <br /> <br /> 11. 還歸金家, 居無何爲典獄吏, 年四十餘卒, 其作吏, 趙郞有力焉.<br /> <br /> 12. 丁先生致厚其名, 爲人淳素篤學, 兼善風水說, 少爲芸館小史, 未老以病謝歸, 閉門敎授.<br /> <br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Kim Young)'''===<br /> ----<br /> <br /> 2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, &quot;突夢來乎?&quot; 曰&quot;唯.&quot;<br /> <br /> In the neighborhood there lived a Mr. Jeong, he stayed at home and gave lessons. As soon as Dolmong tied up his hair (got married), he went to Mr. Jeong and asked to take classes. The teacher allowed him to do so. Dolmong woke up at daybreak, embracing books he waited at the gate of the teacher's place. After the gates were opened he dare to enter. Lowering his head he swiftly approached the door of the teacher's bed chamber, and deferentially waited for the teacher to rise up. The teacher, knowing that he has arrived, asked through the window, &quot;Dolmong, are you here?&quot; Dolmong responded, &quot;Yes.&quot; <br /> <br /> *Discussion Questions:<br /> <br /> 1. The story does not mention Dolmong's child. Based on what we understand about the Joseon slavery system, if Dolmong bore a child, what would have been the life of that child like?<br /> <br /> 2. In the story, a man of status found it inhumane that Dolmong knows the Classics but still serves as a slave. What does this passage tell us about the nature of this work of literature? What is the story's underlying message about slavery?<br /> <br /> ==='''Student 3 : (Masha)'''===<br /> ----<br /> 3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿觿間, 跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也. 歲餘卒受小學語孟, 文識日進, 先生甚奇之.&lt;br /&gt;<br /> After the group of disciples arrived later they all together entered the classroom. Tolmong was ashamed of himself wearing a slave hat as he was lining up with students wearing scholarly gowns and ivory bodkins. He could not dare to enter the classroom moving his legs reluctantly. The teacher used his discretion to cover [Tolmong's identity as a slave] with a turban and made him enter. After taking a class he returned home and provided service as before. Nobody in Kim family knew about that. At the end of the year, he learned Xiaoxue, Lunyu and Mengzi. His knowledge of letters improved every day, and the teacher thought he was quite extraordinary.&lt;br /&gt;<br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : (Jong Woo Park)'''===<br /> ----<br /> 4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮. <br /> <br /> <br /> 常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.<br /> <br /> <br /> His duty was to tie up and chop the fire woods. Whenever he was axing and tying up the woods, he never failed reciting from the classics. People in the house pointed him as a moron.<br /> <br /> <br /> [Because the master] was always afraid of catching malaria, the Kims gave him a break to cure his disease. Tolmong privately told his wife saying, &quot;This is the time of my studying.&quot; He went to his room, put on his hat, and tie up the string. He sat solemnly and read books aloud. The symptoms of malaria began to show, which made him shiver inside and had his teeth tremble. However, he sat more solemnly. His mouth never stopped reciting [books]. Three days later, his disease has already been cured. <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : King Kwong Wong'''===<br /> ----<br /> 7. 金家兒長益挑達, 不勤學, 其父恚罵曰, &quot;汝逸居肆姐, 禽鹿視肉, 反不若突夢.&quot; 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.<br /> <br /> The son of the Kim family grew gradually unrestrained and unbridled. He was not diligent in study. His father scolded him in anger, &quot;You live in idle and indulge yourself, like a beast looking at meat. You are not even close to Tolmong.&quot; The father chastised him several times, and the son had nowhere to vent his anger. Whenever he saw Tolmong, he beat him and drove him away.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : (Zhijun Ren)'''===<br /> ----<br /> <br /> Tolmong said: “I would rather avoid them，not to cause antagonistic feelings between the father and son of my master’s family. ” He thence used his sickness as a pretext to quit his duty, and moved to live with his wife’s household. The master’s son could not relieve his bitter regret (against Tolmong), when he met with the master he framed up Tolmong behind his back. As things turned out, the master grew suspicious against Tolmong and his wife. Tolmong lamented: “This is my fate, I dare not to blame it on others!”<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 11 : (Lidan Liu)'''===<br /> ----<br /> 還歸金家。居無何爲典獄吏，年四十餘卒。其作吏，趙郞有力焉.<br /> <br /> He went back to the Kim family. Not long after, he became a clerk in the local prison, and passed away in his forties. For him to become a clerk, Mr. Cho offered his helped.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 12 : (Dohee jeong)'''===<br /> ----<br /> 丁先生致厚其名 爲人淳素篤學 兼善風水說 少爲芸館小史 未老以病謝歸 閉門敎授<br /> Teacher jung’s name is chihu. His character is desertion and tame and erudite. Also he was good at geometric geography. When he was young, he worked in as a minor scribe in Government Printing Office. Before getting too old, He resigned on the ground of illness. And after shutting door and he had taught students.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--&lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''<br /> &lt;/div&gt;--&gt;</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%A4%A7%E6%9D%B1%E5%AD%B8%E6%9C%83%E6%9C%88%E5%A0%B1_%E7%AC%AC%E4%B8%80%E8%99%9F&diff=4300 2017-07-17T06:50:03Z

<p>Jwpark18: 새 문서: abc</p> <hr /> <div>abc</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=2017_JSG_Summer_Hanmun_Workshop_(Advanced)&diff=4277 2017-07-17T06:11:47Z

<p>Jwpark18: /* Part VI. Text translated by Students Project */</p> <hr /> <div>=='''지도교수'''==<br /> *[[송재윤 (宋在倫, Jaeyoon Song)|송재윤 (宋在倫, Jaeyoon Song)]]<br /> <br /> =='''수강생'''==<br /> <br /> {{(SHWJA) 위키 교실 Wiki Guide}}<br /> <br /> =='''교재'''==<br /> <br /> <br /> &lt;div style=&quot;font-size:18px; font-weight:bold; color:#acd926;&quot;&gt;<br /> * 전체 리스트<br /> &lt;/div&gt;<br /> <br /> === '''Part I. Royal Documents''' ===<br /> <br /> I-1. [[(Translation) 御製問業|“In King Yeongjo’s own writing, when asked of my enterprises” (“御製問業” from 『英祖大王』 [藏書閣, 2011] #15, p.140-141)]]<br /> <br /> I-2. [[(Translation) 蕩平碑|蕩平碑 탕평비 (''Tangpyeongbi'') 1742]]<br /> <br /> I-3. [[(Translation) 御製均役濬川卽予事業|御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje Gyunyeokjuncheonjeugyeosaeop'') 1773]]<br /> <br /> I-4. [[(Translation) 御製壹初|御製壹初 어제일초(''Eoje Ilcho'') 1774]]<br /> <br /> I-5. [[(Translation) 御製垂綸吟|御製垂綸吟 어제수윤음(''Eoje Suyuneum'') 1774]]<br /> <br /> I-6. [[(Translation) 御製廣蕩|御製廣蕩 어제광탕(''Eoje Gwangtang'') 1774]]<br /> <br /> I-7. [[(Translation) 御製戒酒綸音|King Yeongjo’s Prohibition of Wine Drinking (御製戒酒綸音, 英祖 33年(1757))]]<br /> <br /> I-8. [[(Translation) 純祖 1年 公奴婢制 革罷 綸音|King Sunjo’s Instruction on the Emancipation of the Public Slaves. ｢純祖實錄｣『朝鮮王朝實錄』2卷, 純祖 1年(1801) 1月 28日 乙巳 (淸嘉慶 6年)]]<br /> <br /> === '''Part Ⅱ. Literati writings''' ===<br /> <br /> II-1. [[(Translation) 陳時務箚|Ryu Seong-ryong’s Memorial on Current Affairs. “陳時務箚” 壬辰十一月。在定州。(『西厓集』 › 西厓先生文集卷之五)]]<br /> <br /> II-2. [[(Translation) 哀絶陽|Jeong Yak-yong 丁若鏞 (1762-1836, Dasan): A male lamenting his self-imposed castration 哀絶陽 (1803)]]<br /> <br /> II-3. [[(Translation) 茶山與黃裳書簡(夜能不痛否)|Dasan’s letter to his disciple Hwang Sang]]<br /> <br /> II-4. [[(Translation) 聖學輯要 修己 正心章 (部分)|Vita Contemplativa]] vs. [[(Translation) 大學公議 在明明德 (部分)|Vita Activa]] (Yulgok vs. Dasan)<br /> <br /> II-5. [[(Translation) 茶山 贈言帖|Dasan’s advice to a Buddhist Monk (Jahong 慈弘) 茶山의 贈言帖]]<br /> <br /> II-6. [[(Translation) 文憲書院學規|The Regulations of the Munheon Academy “文憲書院學規”(『栗谷全書』) by Yi I 李珥, (1537-1584)]]<br /> <br /> === '''Part III. Old Documents (文書)''' ===<br /> <br /> III-1. [[(Translation) 1494年 李璦 男妹 和會文記|A Document of property division among the nine siblings including Yi Ae (1494) (李璦男妹和會文記, 1494)]]<br /> <br /> III-2. [[(Translation) 1801年 龍山書院 首奴 禹發 自賣明文|A Document of Selling one’s person (自賣明文- 慶州崔氏 貞武公 宗宅)]]<br /> <br /> III-3. [[(Translation) 1522年 朴榮基 土地賣買明文|A Document of a Slave Selling land to his master (盈德 務安朴氏 武毅公 朴毅長(1555-1615) 宗宅)]]<br /> <br /> III-4. [[(Translation) 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文|A Document of trading a slave with a horse (1614) (海南尹氏 綠雨堂 宗宅)]]<br /> <br /> III-5. [[(Translation) 1614年 招辭|A Statement of trading a slave with a horse (1614) (海南尹氏 綠雨堂 宗宅)]]<br /> <br /> III-6. [[(Translation) 1614年 得祿 招辭|Kim Deukrok's Statement of trading a slave with a horse (1614) (海南尹氏 綠雨堂 宗宅)]]<br /> <br /> III-7. [[(Translation) 1614年 寺奴 斗(伊+叱)間 立案|A Certificate of trading a slave with a horse (1614) (海南尹氏 綠雨堂 宗宅)]]<br /> <br /> III-8. [[(Translation) 1758年 賣妾文券 |A Document of Selling a Concubine (1758) (賣妾文券)]]<br /> <br /> III-9. [[(Translation) 1583年 李浚 許通牒|A Document endorsing an son of a concubine (禮曹給帖)]]<br /> <br /> III-10. [[(Translation) 1910年 朴海溟 賣夢明文|A Document of Selling a Dream (賣夢明文)]]<br /> <br /> III-11. [[(Translation) 1509年 永膺大君 棄別夫人 鄭氏 許與文記|1509年 永膺大君 棄別夫人 鄭氏 許與文記]]<br /> <br /> III-12. [[(Translation) 1669年 金命說 分財記|Record of Kim Myŏngyŏl's Property Distribution 1669年 金命說 分財記]]<br /> <br /> III-13. [[(Translation) 1688年 金璠 分財記|Record of Kim Pŏn's Property Distribution 1688年 金璠 分財記]]<br /> <br /> III-14. [[(Translation) 1493年 鄭眉壽 明文|Document of Chŏngmisu 1493年 鄭眉壽 明文 ]]<br /> <br /> III-15. [[(Translation) 1509年 鄭眉壽 遺書|Chŏngmisu's Will 1509年 鄭眉壽 遺書 ]]<br /> <br /> === '''Part IV. Folk tales and Anecdotes ''' ===<br /> <br /> IV-1. 朴突夢<br /> <br /> IV-2. A petition to the magistrate by a mistreated lady<br /> <br /> === '''Part V. Korean Buddhist Texts Excerpts ''' ===<br /> <br /> V-1. 蛇福不言 From 『三國遺事』<br /> <br /> V-2. 洛山二大聖 From 『三國遺事』<br /> <br /> V-3. 『宋高僧傳』 ｢元曉傳｣ <br /> <br /> === '''Part VI. Text translated by Students Project ''' ===<br /> <br /> VI-0. [[(Translation) 健陵誌帖 |Sample : 健陵誌帖 translated by Jaeyoon Song]]<br /> <br /> VI-1. [[(Translation) Text|Text translated by Irina]]<br /> <br /> VI-2. [[(Translation) Text|Text translated by Kim Young]]<br /> <br /> VI-3. [[(Translation) Text|Text translated by Masha]]<br /> <br /> VI-4. [[(Translation) Text|大東學會月報 一號 呂圭亨 by Jong Woo Park]]<br /> <br /> VI-5. [[(Translation) Text|Text translated by Kanghun Ahn]]<br /> <br /> VI-6. [[(Translation) Text|Text translated by Hu Jing]]<br /> <br /> VI-7. [[(Translation) Text|Text translated by King Kwong Wong]]<br /> <br /> VI-8. [[(Translation) Text|Text translated by Zhijun Ren]]<br /> <br /> VI-9. [[(Translation) Text|Text translated by Martin Gehlmann]]<br /> <br /> VI-10. [[(Translation) Text|Text translated by Student 10]]<br /> <br /> VI-11. [[(Translation) Text|Text translated by Student 11]]<br /> <br /> VI-12. [[(Translation) Text|Text translated by Student 12]]<br /> <br /> VI-13. [[(Translation) Text|Text translated by Student 13]]<br /> <br /> VI-14. [[(Translation) Text|Text translated by Student 14]]<br /> <br /> <br /> <br /> {{(SHWJA) 참고자료 References}}<br /> <br /> <br /> <br /> [[Category:2017 Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Jwpark18 http://dh.aks.ac.kr/jsg/index.php?title=2017_JSG_Summer_Hanmun_Workshop_(Advanced)&diff=4276 2017-07-17T06:10:57Z

<p>Jwpark18: /* Part VI. Text translated by Students Project */</p> <hr /> <div>=='''지도교수'''==<br /> *[[송재윤 (宋在倫, Jaeyoon Song)|송재윤 (宋在倫, Jaeyoon Song)]]<br /> <br /> =='''수강생'''==<br /> <br /> {{(SHWJA) 위키 교실 Wiki Guide}}<br /> <br /> =='''교재'''==<br /> <br /> <br /> &lt;div style=&quot;font-size:18px; font-weight:bold; color:#acd926;&quot;&gt;<br /> * 전체 리스트<br /> &lt;/div&gt;<br /> <br /> === '''Part I. Royal Documents''' ===<br /> <br /> I-1. [[(Translation) 御製問業|“In King Yeongjo’s own writing, when asked of my enterprises” (“御製問業” from 『英祖大王』 [藏書閣, 2011] #15, p.140-141)]]<br /> <br /> I-2. [[(Translation) 蕩平碑|蕩平碑 탕평비 (''Tangpyeongbi'') 1742]]<br /> <br /> I-3. [[(Translation) 御製均役濬川卽予事業|御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje Gyunyeokjuncheonjeugyeosaeop'') 1773]]<br /> <br /> I-4. [[(Translation) 御製壹初|御製壹初 어제일초(''Eoje Ilcho'') 1774]]<br /> <br /> I-5. [[(Translation) 御製垂綸吟|御製垂綸吟 어제수윤음(''Eoje Suyuneum'') 1774]]<br /> <br /> I-6. [[(Translation) 御製廣蕩|御製廣蕩 어제광탕(''Eoje Gwangtang'') 1774]]<br /> <br /> I-7. [[(Translation) 御製戒酒綸音|King Yeongjo’s Prohibition of Wine Drinking (御製戒酒綸音, 英祖 33年(1757))]]<br /> <br /> I-8. [[(Translation) 純祖 1年 公奴婢制 革罷 綸音|King Sunjo’s Instruction on the Emancipation of the Public Slaves. ｢純祖實錄｣『朝鮮王朝實錄』2卷, 純祖 1年(1801) 1月 28日 乙巳 (淸嘉慶 6年)]]<br /> <br /> === '''Part Ⅱ. Literati writings''' ===<br /> <br /> II-1. [[(Translation) 陳時務箚|Ryu Seong-ryong’s Memorial on Current Affairs. “陳時務箚” 壬辰十一月。在定州。(『西厓集』 › 西厓先生文集卷之五)]]<br /> <br /> II-2. [[(Translation) 哀絶陽|Jeong Yak-yong 丁若鏞 (1762-1836, Dasan): A male lamenting his self-imposed castration 哀絶陽 (1803)]]<br /> <br /> II-3. [[(Translation) 茶山與黃裳書簡(夜能不痛否)|Dasan’s letter to his disciple Hwang Sang]]<br /> <br /> II-4. [[(Translation) 聖學輯要 修己 正心章 (部分)|Vita Contemplativa]] vs. [[(Translation) 大學公議 在明明德 (部分)|Vita Activa]] (Yulgok vs. Dasan)<br /> <br /> II-5. [[(Translation) 茶山 贈言帖|Dasan’s advice to a Buddhist Monk (Jahong 慈弘) 茶山의 贈言帖]]<br /> <br /> II-6. [[(Translation) 文憲書院學規|The Regulations of the Munheon Academy “文憲書院學規”(『栗谷全書』) by Yi I 李珥, (1537-1584)]]<br /> <br /> === '''Part III. Old Documents (文書)''' ===<br /> <br /> III-1. [[(Translation) 1494年 李璦 男妹 和會文記|A Document of property division among the nine siblings including Yi Ae (1494) (李璦男妹和會文記, 1494)]]<br /> <br /> III-2. [[(Translation) 1801年 龍山書院 首奴 禹發 自賣明文|A Document of Selling one’s person (自賣明文- 慶州崔氏 貞武公 宗宅)]]<br /> <br /> III-3. [[(Translation) 1522年 朴榮基 土地賣買明文|A Document of a Slave Selling land to his master (盈德 務安朴氏 武毅公 朴毅長(1555-1615) 宗宅)]]<br /> <br /> III-4. [[(Translation) 1614年 寺奴 斗(伊+叱)間 奴婢賣買明文|A Document of trading a slave with a horse (1614) (海南尹氏 綠雨堂 宗宅)]]<br /> <br /> III-5. [[(Translation) 1614年 招辭|A Statement of trading a slave with a horse (1614) (海南尹氏 綠雨堂 宗宅)]]<br /> <br /> III-6. [[(Translation) 1614年 得祿 招辭|Kim Deukrok's Statement of trading a slave with a horse (1614) (海南尹氏 綠雨堂 宗宅)]]<br /> <br /> III-7. [[(Translation) 1614年 寺奴 斗(伊+叱)間 立案|A Certificate of trading a slave with a horse (1614) (海南尹氏 綠雨堂 宗宅)]]<br /> <br /> III-8. [[(Translation) 1758年 賣妾文券 |A Document of Selling a Concubine (1758) (賣妾文券)]]<br /> <br /> III-9. [[(Translation) 1583年 李浚 許通牒|A Document endorsing an son of a concubine (禮曹給帖)]]<br /> <br /> III-10. [[(Translation) 1910年 朴海溟 賣夢明文|A Document of Selling a Dream (賣夢明文)]]<br /> <br /> III-11. [[(Translation) 1509年 永膺大君 棄別夫人 鄭氏 許與文記|1509年 永膺大君 棄別夫人 鄭氏 許與文記]]<br /> <br /> III-12. [[(Translation) 1669年 金命說 分財記|Record of Kim Myŏngyŏl's Property Distribution 1669年 金命說 分財記]]<br /> <br /> III-13. [[(Translation) 1688年 金璠 分財記|Record of Kim Pŏn's Property Distribution 1688年 金璠 分財記]]<br /> <br /> III-14. [[(Translation) 1493年 鄭眉壽 明文|Document of Chŏngmisu 1493年 鄭眉壽 明文 ]]<br /> <br /> III-15. [[(Translation) 1509年 鄭眉壽 遺書|Chŏngmisu's Will 1509年 鄭眉壽 遺書 ]]<br /> <br /> === '''Part IV. Folk tales and Anecdotes ''' ===<br /> <br /> IV-1. 朴突夢<br /> <br /> IV-2. A petition to the magistrate by a mistreated lady<br /> <br /> === '''Part V. Korean Buddhist Texts Excerpts ''' ===<br /> <br /> V-1. 蛇福不言 From 『三國遺事』<br /> <br /> V-2. 洛山二大聖 From 『三國遺事』<br /> <br /> V-3. 『宋高僧傳』 ｢元曉傳｣ <br /> <br /> === '''Part VI. Text translated by Students Project ''' ===<br /> <br /> VI-0. [[(Translation) 健陵誌帖 |Sample : 健陵誌帖 translated by Jaeyoon Song]]<br /> <br /> VI-1. [[(Translation) Text|Text translated by Irina]]<br /> <br /> VI-2. [[(Translation) Text|Text translated by Kim Young]]<br /> <br /> VI-3. [[(Translation) Text|Text translated by Masha]]<br /> <br /> VI-4. [[(Translation) Text|大東學會月報 呂圭亨 by Jong Woo Park]]<br /> <br /> VI-5. [[(Translation) Text|Text translated by Kanghun Ahn]]<br /> <br /> VI-6. [[(Translation) Text|Text translated by Hu Jing]]<br /> <br /> VI-7. [[(Translation) Text|Text translated by King Kwong Wong]]<br /> <br /> VI-8. [[(Translation) Text|Text translated by Zhijun Ren]]<br /> <br /> VI-9. [[(Translation) Text|Text translated by Martin Gehlmann]]<br /> <br /> VI-10. [[(Translation) Text|Text translated by Student 10]]<br /> <br /> VI-11. [[(Translation) Text|Text translated by Student 11]]<br /> <br /> VI-12. [[(Translation) Text|Text translated by Student 12]]<br /> <br /> VI-13. [[(Translation) Text|Text translated by Student 13]]<br /> <br /> VI-14. [[(Translation) Text|Text translated by Student 14]]<br /> <br /> <br /> <br /> {{(SHWJA) 참고자료 References}}<br /> <br /> <br /> <br /> [[Category:2017 Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Jwpark18