장서각위키 - 사용자 기여 [ko]

(Translation) 李珥答成浩原(壬申)

2019-07-19T02:25:01Z

Kanghunahn:

{{Primary Source Document3
|Image = 이이율곡전서답성호원1.jpg
|English =
|Chinese = 李珥答成浩原(壬申)
|Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')
|Genre = [[Literati Writings]]
|Type = Letter
|Author = 李珥
|Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]
'''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&itemId=BT&gubun=book&depth=5&cate1=Z&cate2=&dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&dataId=ITKC_BT_0201B_0080_010_0100&viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year = 1572
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

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||答成浩原<sup>壬申</sup>

聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然
||(Kanghun)
The theories of the sages and worthies are either horizontal or vertical, and each party has its point. If one tries to take the latter as the standard for the former or to make the former be coherent to the latter, then one of them will lose its proper meaning. The mind is single -- that which can either be called the human mind or the mind of the way. The feelings are single -- those which can either be referred to as the four inklings or the seven feelings (joy, anger, sadness, delight, like and dislike, and appetite). Speaking of them in some cases as the four inklings and in others as the seven feelings is because of the difference between speaking with exclusive reference to li and speaking of it as combined with qi. Thus, the human mind and the mind of the way cannot be combined, but rather are related to each other as end and beginning. The four inklings are not able to include the seven feelings, but the seven feelings include the four inklings. The mind of the way is subtle, and the human mind is perilous: Zhu Xi exhaustively explained it. The four inklings are not equal to the entirety of the seven feelings, when the seven feelings are not equal to the purity of the four inklings; that’s my humble opinion. Then, how is it that the human mind and the mind of the way are related to each other as end and beginning? Nowadays, people’s mind emerges directly from the correctness of the normative nature, but sometimes the former is not able to conform to the latter and follow it out, being interfused with private interests. Then, the mind starts as the mind of the way, but it ends as the human mind. Or sometimes, the mind emerges from the psychophysical constitution, but it does not diverge from correct li. Then, there is no departure from the mind of the way. Or sometimes, the mind diverges from correct li, but still knows what is wrong and takes control of it and hence does not follow the selfish desires. Then, the mind starts as the human mind, but it ends as the mind of the way. In general, the human mind and the mind of the way refer inclusively to both the feelings and the consciousness. They do not refer only to the feelings. The seven feelings are a comprehensive reference to the movement of the human mind as composed of these seven. The four inklings are a selective reference only to the good side of the seven feelings. Indeed, this is not like the explanation in which the human mind and the mind of the way contrast with each other. Moreover, feelings are a matter of the emergent emotion; the term does not include the discernment. Hence, this is different from the way the human mind and the mind of the way are related as the beginning and end. Then, how can one force the matter and make the human mind conform to the mind of the way? If one wants to explain things in terms of a two-sided contrast, he should follow the thesis of the human mind and the mind of the way. If one wants to explain only the good side, then he should follow the Four Inklings thesis. If he wants to explain both good and evil, then he should follow the Seven Feelings thesis. There’s no need to try to fit a square peg in a round hole and get everything confused. The four inklings and seven feelings are just like the original nature and the psychophysical nature.
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||之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之
||The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. That whereby qi does the arousing is li. The cases of the arousal [of the feelings] emerging directly from correct li with no inference from qi are the mind of the way, which is a good aspect of the seven feelings. In cases where at the moment of arousal qi has already interfered are the human mind, which is the combination of good and evil in the seven feelings. In cases where one recognizes the interference of qi, exercises careful discernment, and follow correct li, then the human mind can listen to the mandate from the mind of the way. When one is not able to exercise careful discernment and consider one’s direction, then your feelings are to be replete with flaming desires and the human mind is all the more perilous and the mind of the way all the more subtle [and hard to realize]. The exercise of careful discernment is entirely a matter of the consciousness. Therefore, in cultivating oneself nothing has priority over making the consciousness sincere. Nowadays, if one says that in the case of the four inklings li arises and qi follows it, while in the case of the seven feelings qi arises and li mounts on it, then li and qi are as two things, one of which is anterior, one posterior, and they stand in contrast as two branches each with its own distinct emergence. How does this not amount to there being two foundations of man’s mind? As for the feelings, although there are myriad ramifications, which of these is not the arousal of li? It’s just that some are disrupted by qi and interfered with, while others are not disrupted and submit to li.
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||矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

'''附問書'''

霖陰不止。想惟道況淸和否。傾仰不自已。前稟別紙。乞答示何如。今看十圖心性情圖。退翁立論。則中閒一段曰。四端之情。理發而氣隨之。自純善無惡。必理發未遂而揜於氣。然後流爲不善。七者之情。氣發而理乘之。亦無有不善。若氣發不中而滅其理。則放而爲惡云。究此議論。以理氣之發。當初皆無不善。而氣之不中。乃流於惡云矣。人心道心之說。旣如彼其分理氣之發。而從古聖賢皆宗之。則退翁之論。自不爲過耶。更望於此痛加血戰。極意消詳。以解鈍澁之惑。千萬至祝。心之虛靈知覺。一而已矣。而有人心道心之二名。何歟。以其或生於形氣之私。或原於性命之正。理氣之發不同。而危微之用各異。故名不能不二也。然則與所謂四端七情者。同耶。今以道心謂之四端可矣。而以人心謂之七情則不可矣。且夫四端七情。以發於性者而言也。人心道心。以發於心者
||Therefore, there are the differences between good and evil. If one can come to a personal realization of the matter in these terms, he will be close to a perfect understanding. As for the explanations you presented in the appendix, in general you had it right. But what you said about the four inklings and seven feelings being the arousal of the nature, while the mind seems to regard the issue of the mind and the nature as two [distinct] branches. The nature is the li within the mind. The mind is the vessel filled with and holding the nature. How could there be a distinction between the arousal of the nature and the arousal of the heart? The human mind and the mind of the way are both aroused by means of the nature. Those that are disrupted by qi are the human mind and those that are not disrupted by qi are the mind of the way.
(based on Michael Kalton’s translation)
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而言也。其名目意味之閒。有些不同焉。幸賜一言。發其直指。何如。人心道心之發。其所從來固有主氣主理之不同。在唐虞無許多議論時。已有此說。聖賢宗旨。皆作兩下說。則今爲四端七情之圖。而曰發於理發於氣。有何不可乎。理與氣之互發。乃爲天下之定理。而退翁所見。亦自正當耶。然氣隨之理乘之之說。正自拖引太長。似失於名理也。愚意以爲四七對擧而言。則謂之四發於理。七發於氣可也。爲性情之圖。則不當分開。但以四七俱置情圈中。而曰四端。指七情中理一邊發者而言也。七情不中節。是氣之過不及而流於惡云云。則不混於理氣之發。而亦無分開二岐之患否耶。幷乞詳究示喩。未發之體。亦有善惡之可言者。甚誤。喜怒哀樂之未發。謂之中。中也者。大本也。安有善惡之可言耶。衆人之心。不昏昧則必散亂。大本不立。故不可謂之中也。幸於一瞬之閒。或有未發之時。則卽此未發之時。全體湛然。與聖人不異矣。惟其瞥然之際。還失其體。昏亂隨之。故不得其中耳。其所以昏且亂者。由其拘於氣質故也。若曰拘於氣質而不能立其大本則可也。若曰未發之時。亦有惡之萌兆則大不可。蓋其或昏
||
(translation)
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昧。或散亂者。不可謂之未發也。

'''心性情圖'''

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則釋
||
(translation)
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氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。千萬不是。切宜速改。
右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。
||
(translation)
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=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

''Translation''
* ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994.
<br>
''Secondary scholarship''
*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。

Translation:
The words of the sages, some are horizontal and some are vertical. Each of them has pointed objects. If you intend to use the vertical to regulate the horizontal, use to horizontal to suit the vertical, then you might lose the purport of the sages' words. The minds are one but we call it the mind of the Way and the mind of humans, it is the difference of the mind, the life, the physical existence, and the qi. The emotions are one, but some are called the four sprouts and some are called the seven emotions. This is talking about the differences of the principle and the qi specifically. Because of this, the human mind and the mind of the Way, they cannot combine with each other but can be the other's beginning and ending. The four sprouts cannot encompass the seven emotions, but the seven emotions can encompass the four sprouts. The mind of the Way is subtle. The human mind is perilous. That's what the teachings of Master Zhu are all about. The four sprouts are not as full as the seven emotions. The seven emotions are not as pure as the four sprouts. This is my humble opinion.

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----

*Discussion Questions:

人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。

The heart of human and that of the Way are both the beginning and ending form of each other. How is this so? Let’s say the heart of present people begins from the mandate of nature. But if such a heart is not followed wholly and swayed by self-motivations, then it is a heart that begins as a heart of the Way but ends as a heart of human. Or that the heart begins from qi but is driven by the right principle, then it is a heart of the Way. Or that the heart is driven by the right principle and knows its autonomy but does not follow its desires, then it is a heart that begins as a heart of human and ends as a heart of the Way. Therefore, when talking about the heart of human and that of the Way, one should include their emotions and will, but not only their emotions. The Seven Emotions are generally referred to as the movement of the heart of Human.

==='''Student 3 : Younès M'Ghari'''===
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*Discussion Questions:

有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。

Regarding these 7 here, as for the 4 inklings, I chose to discuss the [one] good aspect among the 7 sentiments. It is really not a conflict between the human mind and the mind of the way. And the sentiments are aroused that way. If they are not thought over, then it is neither the human mind and the mind of the way encompassing one another from the end to the beginning. They are so strong but would be ruled by each other? If you wish to discuss the two aspects, you should follow the sayings on the human mind and the mind of the way. If you wish to discuss the [one] good aspect, you should follow the sayings on the 4 inklings. If you wish to discuss the good and the bad simultaneously, then you should follow the sayings on the 7 sentiments. You should not come with a chisel<sup>1</sup> and present your arguments one after another. The 4 inklings and 7 sentiments are just like the innate nature and the nature of the temperament. The innate nature does not encompass the temperament and so you should not mention it. The nature of the temperament is, on the contrary, encompassing the innate nature. Consequently, if the 4 inklings cannot encompass the 7 sentiments, then the 7 sentiments can encompass the 4 inklings.

<sup>1</sup> 將枘就鑿: intending to do things hastily, without good care

==='''Student 4 : King Kwong Wong'''===
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*Discussion Questions:

朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。
That which Master Zhu called aroused from the Principle and aroused from the Material Force are just general outlines. How did he expect later people divide them too much? It is appropriate that scholars actively read them. Moreover, Mister T'oegye (Toegye) reduces goodness to the Four Beginnings. And yet he also says that among the Seven Sentiments there is none not good. If so, then outside of the Four Beginnings there also exist good sentiments. From where are these sentiments aroused? Mencius raises the general ideas, thus he only speaks of being compassionate, being ashamed of evil deeds, being reverent, and being able to discern right and wrong. As to other good sentiments out of the Four Beginnings, then scholars should apply the general principles and know them. How are human sentiments not based on Benevolence, Righteousness, Propriety, and Intelligence and not be good sentiments? This phrase should be deeply investigated and finely thought out. As to good sentiments, they have the Four Beginnings, and yet out of the Four Beginning, there also exist good sentiments. Then it means that the Human Mind has two foundations. Can it be so?

==='''Student 5 : 신동조'''===
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*Discussion Questions:

大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。

Mostly, nature is something that is not aroused yet; sentiment already aroused; will aroused, consider, and conjecture. Lastly, mind is the master of nature, sentiment, and will. Therefore, mind became everything that is aroused, not aroused yet, and consider. Things that arouse is material force; things that are aroused is reason. If those aroused come directly from the correct reason, and material force is not functional, then this is the Mind of the Way. The Seven Sentiments is part of Goodness. So when it is about to arouse, and material force is already functional, then it is the Mind of Man. The Seven Sentiments is also what Goodness and Evil are combined. If we know the functionality of material force and closely investigate and follow the correct reason, then the Mind of Man will follow the order come from the Mind of the Way. If we don't closely investigate and let our nature run its course, then our sentiment would overwhelm and our desire blaze. Hence, the Mind of Man falls at risk and the Mind of the Way becomes trifling. It is all what will does whether or not we closely investigate. Therefore, there is nothing more important than sincerity of will to cultivate. Now if...

==='''Student 6 : Stacey Lui'''===
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*Discussion Questions:

七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

The Seven Emotions manifests in Material Force (ki) and Principle (li) is mounted on it. Thus Principle and Material Force are two entities. One precedes and one comes after. They face one another as two branches and each has emerged individually. How is it that the human mind has two origins? Even if emotions are multiple vessels, what does not manifest from Principle? It is only that some Material Force is covered and intercepted. Some are not covered and heed orders orders from Principle. The difference there is in good and evil is thereby this embodiment [庶幾見之矣]. What is said in the appendix has been obtained through a general understanding. However, that which is called the Four Beginnings manifests from Nature. That the human mind and moral mind manifest from the mind is like an error of having two branches of the natural mind. The Principle of the mind's core is nature. The vessel of [盛貯性] is the mind. How is there a difference in the manifestation from nature and the manifestation of the mind? The human mind and moral mind are all manifested from nature but that which Material Force covers is considered the human mind. That which is not covered by Material Force is considered the moral mind.

==='''Student 7 : Russell Guilbault'''===
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*Discussion Questions:

心性情圖

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。

Diagram of Heart, Nature, and Sentiment

Master Cheng said: "Human life is endowed with material force. Principle has good and evil." This penetrates deeply into man(?). The Eight Characters unfold this place(??). What is called principle, is the principle which rides on qi and spreads(?). It does not refer to ''li zhi benran''. ''benran zhi li'' is originally pure and good, and it rides on qi and spreads(?). It splits into ten thousand different parts. The endowed qi has good and evil; therefore principle also has good and evil. Of course ''li zhi benran'' is purely good, and nothing else. The limit(?) of riding on qi is that it is uneven.(?) The peaceful arrives at worthy things, and the foul arrives at lowly places. [Yet] there is nowhere that principle is not. So, when it is in the peaceful, principle is also peaceful. When it is in the foul, principle is also foul. It is like using the foul to ???, then ?? foul things ???. The root is one with principle; what spreads is the many parts.

==='''Student 8 : Q'''===
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*Discussion Questions:

捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。

This is neglecting the principle whose flows and goings manifest in actuality and seeking an innate principle alternately. This cannnot be. In this case, it will also not be possible to speak of the innateness of the principle that is present both in what is good and what is evil. This concept of the unity of the principle and the heterogeneity of its diverse manifestations calls for an inquiry through experience, with utmost urgency. Vainly, many know only of the principle's unity and not the heterogeneity of its manifestations. Such is Mr. Buddha's claim of understanding human nature by observing its action and a self-indulgent and rabid madness. Similarly, many only know of the heterogeneity of diverse manifestations but not the unity of the principle. Such is the case of Xun Kuang and 양 who speak of innate evilness as human nature and of a mixture of good and evil. So it is. In the last letter, you(?) stated that the seed of evil is also present at the time before the manifestation. Reconsider. It seems a greater error on the second look. This is owing to your lack of understanding of the innateness. Therein lies the root of this disease, your misunderstanding.

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。

==='''Student 10 : Yeonjae Ra'''===
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*Discussion Questions:

千萬不是。切宜速改。右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。

I think this statement is utterly unreasonable, so (you) should correct it as fast. The discuss argued on the right side(of the letter) has unrevealed thing by ancient sages. If we haven’t met you before, it would not be easy to give discriminating consideration to this. If to this matches each other, there is nothing could not be matched. Nowadays among so called scholars, how there is no one who are not be intelligent and talented? (However) those who can refer to this things, we could not discover them in many ways. Also, there would be rare person those who are not laughing weirdly at this discussion.

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李珥答成浩原(壬申)

2019-07-19T02:24:41Z

Kanghunahn:

{{Primary Source Document3
|Image = 이이율곡전서답성호원1.jpg
|English =
|Chinese = 李珥答成浩原(壬申)
|Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')
|Genre = [[Literati Writings]]
|Type = Letter
|Author = 李珥
|Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]
'''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&itemId=BT&gubun=book&depth=5&cate1=Z&cate2=&dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&dataId=ITKC_BT_0201B_0080_010_0100&viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year = 1572
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

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||答成浩原<sup>壬申</sup>

聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然
||(Kanghun)
The theories of the sages and worthies are either horizontal or vertical, and each party has its point. If one tries to take the latter as the standard for the former or to make the former be coherent to the latter, then one of them will lose its proper meaning. The mind is single -- that which can either be called the human mind or the mind of the way. The feelings are single -- those which can either be referred to as the four inklings or the seven feelings (joy, anger, sadness, delight, like and dislike, and appetite). Speaking of them in some cases as the four inklings and in others as the seven feelings is because of the difference between speaking with exclusive reference to li and speaking of it as combined with qi. Thus, the human mind and the mind of the way cannot be combined, but rather are related to each other as end and beginning. The four inklings are not able to include the seven feelings, but the seven feelings include the four inklings. The mind of the way is subtle, and the human mind is perilous: Zhu Xi exhaustively explained it. The four inklings are not equal to the entirety of the seven feelings, when the seven feelings are not equal to the purity of the four inklings; that’s my humble opinion. Then, how is it that the human mind and the mind of the way are related to each other as end and beginning? Nowadays, people’s mind emerges directly from the correctness of the normative nature, but sometimes the former is not able to conform to the latter and follow it out, being interfused with private interests. Then, the mind starts as the mind of the way, but it ends as the human mind. Or sometimes, the mind emerges from the psychophysical constitution, but it does not diverge from correct li. Then, there is no departure from the mind of the way. Or sometimes, the mind diverges from correct li, but still knows what is wrong and takes control of it and hence does not follow the selfish desires. Then, the mind starts as the human mind, but it ends as the mind of the way. In general, the human mind and the mind of the way refer inclusively to both the feelings and the consciousness. They do not refer only to the feelings. The seven feelings are a comprehensive reference to the movement of the human mind as composed of these seven. The four inklings are a selective reference only to the good side of the seven feelings. Indeed, this is not like the explanation in which the human mind and the mind of the way contrast with each other. Moreover, feelings are a matter of the emergent emotion; the term does not include the discernment. Hence, this is different from the way the human mind and the mind of the way are related as the beginning and end. Then, how can one force the matter and make the human mind conform to the mind of the way? If one wants to explain things in terms of a two-sided contrast, he should follow the thesis of the human mind and the mind of the way. If one wants to explain only the good side, then he should follow the Four Inklings thesis. If he wants to explain both good and evil, then he should follow the Seven Feelings thesis. There’s no need to try to fit a square peg in a round hole and get everything confused. The four inklings and seven feelings are just like the original nature and the psychophysical nature.
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||之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之
||The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. That whereby qi does the arousing is li. The cases of the arousal [of the feelings] emerging directly from correct li with no inference from qi are the mind of the way, which is a good aspect of the seven feelings. In cases where at the moment of arousal qi has already interfered are the human mind, which is the combination of good and evil in the seven feelings. In cases where one recognizes the interference of qi, exercises careful discernment, and follow correct li, then the human mind can listen to the mandate from the mind of the way. When one is not able to exercise careful discernment and consider one’s direction, then your feelings are to be replete with flaming desires and the human mind is all the more perilous and the mind of the way all the more subtle [and hard to realize]. The exercise of careful discernment is entirely a matter of the consciousness. Therefore, in cultivating oneself nothing has priority over making the consciousness sincere. Nowadays, if one says that in the case of the four inklings li arises and qi follows it, while in the case of the seven feelings qi arises and li mounts on it, then li and qi are as two things, one of which is anterior, one posterior, and they stand in contrast as two branches each with its own distinct emergence. How does this not amount to there being two foundations of man’s mind? As for the feelings, although there are myriad ramifications, which of these is not the arousal of li? It’s just that some are disrupted by qi and interfered with, while others are not disrupted and submit to li.
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||矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

'''附問書'''

霖陰不止。想惟道況淸和否。傾仰不自已。前稟別紙。乞答示何如。今看十圖心性情圖。退翁立論。則中閒一段曰。四端之情。理發而氣隨之。自純善無惡。必理發未遂而揜於氣。然後流爲不善。七者之情。氣發而理乘之。亦無有不善。若氣發不中而滅其理。則放而爲惡云。究此議論。以理氣之發。當初皆無不善。而氣之不中。乃流於惡云矣。人心道心之說。旣如彼其分理氣之發。而從古聖賢皆宗之。則退翁之論。自不爲過耶。更望於此痛加血戰。極意消詳。以解鈍澁之惑。千萬至祝。心之虛靈知覺。一而已矣。而有人心道心之二名。何歟。以其或生於形氣之私。或原於性命之正。理氣之發不同。而危微之用各異。故名不能不二也。然則與所謂四端七情者。同耶。今以道心謂之四端可矣。而以人心謂之七情則不可矣。且夫四端七情。以發於性者而言也。人心道心。以發於心者
||Therefore, there are the differences between good and evil. If one can come to a personal realization of the matter in these terms, he will be close to a perfect understanding. As for the explanations you presented in the appendix, in general you had it right. But what you said about the four inklings and seven feelings being the arousal of the nature, while the mind seems to regard the issue of the mind and the nature as two [distinct] branches. The nature is the li within the mind. The mind is the vessel filled with and holding the nature. How could there be a distinction between the arousal of the nature and the arousal of the heart? The human mind and the mind of the way are both aroused by means of the nature. Those that are disrupted by qi are the human mind and those that are not disrupted by qi are the mind of the way.
(based on Michael Kalton’s translation)
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而言也。其名目意味之閒。有些不同焉。幸賜一言。發其直指。何如。人心道心之發。其所從來固有主氣主理之不同。在唐虞無許多議論時。已有此說。聖賢宗旨。皆作兩下說。則今爲四端七情之圖。而曰發於理發於氣。有何不可乎。理與氣之互發。乃爲天下之定理。而退翁所見。亦自正當耶。然氣隨之理乘之之說。正自拖引太長。似失於名理也。愚意以爲四七對擧而言。則謂之四發於理。七發於氣可也。爲性情之圖。則不當分開。但以四七俱置情圈中。而曰四端。指七情中理一邊發者而言也。七情不中節。是氣之過不及而流於惡云云。則不混於理氣之發。而亦無分開二岐之患否耶。幷乞詳究示喩。未發之體。亦有善惡之可言者。甚誤。喜怒哀樂之未發。謂之中。中也者。大本也。安有善惡之可言耶。衆人之心。不昏昧則必散亂。大本不立。故不可謂之中也。幸於一瞬之閒。或有未發之時。則卽此未發之時。全體湛然。與聖人不異矣。惟其瞥然之際。還失其體。昏亂隨之。故不得其中耳。其所以昏且亂者。由其拘於氣質故也。若曰拘於氣質而不能立其大本則可也。若曰未發之時。亦有惡之萌兆則大不可。蓋其或昏
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(translation)
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| [[File:이이율곡전서답성호원5.jpg|border|李珥答成浩原(壬申)5|400px]]
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昧。或散亂者。不可謂之未發也。

'''心性情圖'''

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則釋
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(translation)
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| [[File:이이율곡전서답성호원6.jpg|border|李珥答成浩原(壬申)6|400px]]
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氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。千萬不是。切宜速改。
右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。
||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

''Translation''
* ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994.
<br>
''Secondary scholarship''
*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。

Translation:
The words of the sages, some are horizontal and some are vertical. Each of them has pointed objects. If you intend to use the vertical to regulate the horizontal, use to horizontal to suit the vertical, then you might lose the purport of the sages' words. The minds are one but we call it the mind of the Way and the mind of humans, it is the difference of the mind, the life, the physical existence, and the qi. The emotions are one, but some are called the four sprouts and some are called the seven emotions. This is talking about the differences of the principle and the qi specifically. Because of this, the human mind and the mind of the Way, they cannot combine with each other but can be the other's beginning and ending. The four sprouts cannot encompass the seven emotions, but the seven emotions can encompass the four sprouts. The mind of the Way is subtle. The human mind is perilous. That's what the teachings of Master Zhu are all about. The four sprouts are not as full as the seven emotions. The seven emotions are not as pure as the four sprouts. This is my humble opinion.

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----

*Discussion Questions:

人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。

The heart of human and that of the Way are both the beginning and ending form of each other. How is this so? Let’s say the heart of present people begins from the mandate of nature. But if such a heart is not followed wholly and swayed by self-motivations, then it is a heart that begins as a heart of the Way but ends as a heart of human. Or that the heart begins from qi but is driven by the right principle, then it is a heart of the Way. Or that the heart is driven by the right principle and knows its autonomy but does not follow its desires, then it is a heart that begins as a heart of human and ends as a heart of the Way. Therefore, when talking about the heart of human and that of the Way, one should include their emotions and will, but not only their emotions. The Seven Emotions are generally referred to as the movement of the heart of Human.

==='''Student 3 : Younès M'Ghari'''===
----

*Discussion Questions:

有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。

Regarding these 7 here, as for the 4 inklings, I chose to discuss the [one] good aspect among the 7 sentiments. It is really not a conflict between the human mind and the mind of the way. And the sentiments are aroused that way. If they are not thought over, then it is neither the human mind and the mind of the way encompassing one another from the end to the beginning. They are so strong but would be ruled by each other? If you wish to discuss the two aspects, you should follow the sayings on the human mind and the mind of the way. If you wish to discuss the [one] good aspect, you should follow the sayings on the 4 inklings. If you wish to discuss the good and the bad simultaneously, then you should follow the sayings on the 7 sentiments. You should not come with a chisel<sup>1</sup> and present your arguments one after another. The 4 inklings and 7 sentiments are just like the innate nature and the nature of the temperament. The innate nature does not encompass the temperament and so you should not mention it. The nature of the temperament is, on the contrary, encompassing the innate nature. Consequently, if the 4 inklings cannot encompass the 7 sentiments, then the 7 sentiments can encompass the 4 inklings.

<sup>1</sup> 將枘就鑿: intending to do things hastily, without good care

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:

朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。
That which Master Zhu called aroused from the Principle and aroused from the Material Force are just general outlines. How did he expect later people divide them too much? It is appropriate that scholars actively read them. Moreover, Mister T'oegye (Toegye) reduces goodness to the Four Beginnings. And yet he also says that among the Seven Sentiments there is none not good. If so, then outside of the Four Beginnings there also exist good sentiments. From where are these sentiments aroused? Mencius raises the general ideas, thus he only speaks of being compassionate, being ashamed of evil deeds, being reverent, and being able to discern right and wrong. As to other good sentiments out of the Four Beginnings, then scholars should apply the general principles and know them. How are human sentiments not based on Benevolence, Righteousness, Propriety, and Intelligence and not be good sentiments? This phrase should be deeply investigated and finely thought out. As to good sentiments, they have the Four Beginnings, and yet out of the Four Beginning, there also exist good sentiments. Then it means that the Human Mind has two foundations. Can it be so?

==='''Student 5 : 신동조'''===
----

*Discussion Questions:

大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。

Mostly, nature is something that is not aroused yet; sentiment already aroused; will aroused, consider, and conjecture. Lastly, mind is the master of nature, sentiment, and will. Therefore, mind became everything that is aroused, not aroused yet, and consider. Things that arouse is material force; things that are aroused is reason. If those aroused come directly from the correct reason, and material force is not functional, then this is the Mind of the Way. The Seven Sentiments is part of Goodness. So when it is about to arouse, and material force is already functional, then it is the Mind of Man. The Seven Sentiments is also what Goodness and Evil are combined. If we know the functionality of material force and closely investigate and follow the correct reason, then the Mind of Man will follow the order come from the Mind of the Way. If we don't closely investigate and let our nature run its course, then our sentiment would overwhelm and our desire blaze. Hence, the Mind of Man falls at risk and the Mind of the Way becomes trifling. It is all what will does whether or not we closely investigate. Therefore, there is nothing more important than sincerity of will to cultivate. Now if...

==='''Student 6 : Stacey Lui'''===
----

*Discussion Questions:

七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

The Seven Emotions manifests in Material Force (ki) and Principle (li) is mounted on it. Thus Principle and Material Force are two entities. One precedes and one comes after. They face one another as two branches and each has emerged individually. How is it that the human mind has two origins? Even if emotions are multiple vessels, what does not manifest from Principle? It is only that some Material Force is covered and intercepted. Some are not covered and heed orders orders from Principle. The difference there is in good and evil is thereby this embodiment [庶幾見之矣]. What is said in the appendix has been obtained through a general understanding. However, that which is called the Four Beginnings manifests from Nature. That the human mind and moral mind manifest from the mind is like an error of having two branches of the natural mind. The Principle of the mind's core is nature. The vessel of [盛貯性] is the mind. How is there a difference in the manifestation from nature and the manifestation of the mind? The human mind and moral mind are all manifested from nature but that which Material Force covers is considered the human mind. That which is not covered by Material Force is considered the moral mind.

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:

心性情圖

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。

Diagram of Heart, Nature, and Sentiment

Master Cheng said: "Human life is endowed with material force. Principle has good and evil." This penetrates deeply into man(?). The Eight Characters unfold this place(??). What is called principle, is the principle which rides on qi and spreads(?). It does not refer to ''li zhi benran''. ''benran zhi li'' is originally pure and good, and it rides on qi and spreads(?). It splits into ten thousand different parts. The endowed qi has good and evil; therefore principle also has good and evil. Of course ''li zhi benran'' is purely good, and nothing else. The limit(?) of riding on qi is that it is uneven.(?) The peaceful arrives at worthy things, and the foul arrives at lowly places. [Yet] there is nowhere that principle is not. So, when it is in the peaceful, principle is also peaceful. When it is in the foul, principle is also foul. It is like using the foul to ???, then ?? foul things ???. The root is one with principle; what spreads is the many parts.

==='''Student 8 : Q'''===
----

*Discussion Questions:

捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。

This is neglecting the principle whose flows and goings manifest in actuality and seeking an innate principle alternately. This cannnot be. In this case, it will also not be possible to speak of the innateness of the principle that is present both in what is good and what is evil. This concept of the unity of the principle and the heterogeneity of its diverse manifestations calls for an inquiry through experience, with utmost urgency. Vainly, many know only of the principle's unity and not the heterogeneity of its manifestations. Such is Mr. Buddha's claim of understanding human nature by observing its action and a self-indulgent and rabid madness. Similarly, many only know of the heterogeneity of diverse manifestations but not the unity of the principle. Such is the case of Xun Kuang and 양 who speak of innate evilness as human nature and of a mixture of good and evil. So it is. In the last letter, you(?) stated that the seed of evil is also present at the time before the manifestation. Reconsider. It seems a greater error on the second look. This is owing to your lack of understanding of the innateness. Therein lies the root of this disease, your misunderstanding.

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

*Discussion Questions:

未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。

==='''Student 10 : Yeonjae Ra'''===
----

*Discussion Questions:

千萬不是。切宜速改。右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。

I think this statement is utterly unreasonable, so (you) should correct it as fast. The discuss argued on the right side(of the letter) has unrevealed thing by ancient sages. If we haven’t met you before, it would not be easy to give discriminating consideration to this. If to this matches each other, there is nothing could not be matched. Nowadays among so called scholars, how there is no one who are not be intelligent and talented? (However) those who can refer to this things, we could not discover them in many ways. Also, there would be rare person those who are not laughing weirdly at this discussion.

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李珥答成浩原(壬申)

2019-07-19T02:19:14Z

Kanghunahn:

{{Primary Source Document3
|Image = 이이율곡전서답성호원1.jpg
|English =
|Chinese = 李珥答成浩原(壬申)
|Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')
|Genre = [[Literati Writings]]
|Type = Letter
|Author = 李珥
|Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]
'''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&itemId=BT&gubun=book&depth=5&cate1=Z&cate2=&dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&dataId=ITKC_BT_0201B_0080_010_0100&viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year = 1572
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; background-color:#ffffff;"
!style="width:25%;"|Image || style="width:25%;"|Text || style="width:50%;"| Translation
|-
| [[File:이이율곡전서답성호원1.jpg|border|李珥答成浩原(壬申)1|400px]]
||答成浩原<sup>壬申</sup>

聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然
||(Kanghun)
The theories of the sages and worthies are either horizontal or vertical, and each party has its point. If one tries to take the latter as the standard for the former or to make the former be coherent to the latter, then one of them will lose its proper meaning. The mind is single -- that which can either be called the human mind or the mind of the way. The feelings are single -- those which can either be referred to as the four inklings or the seven feelings (joy, anger, sadness, delight, like and dislike, and appetite). Speaking of them in some cases as the four inklings and in others as the seven feelings is because of the difference between speaking with exclusive reference to li and speaking of it as combined with qi. Thus, the human mind and the mind of the way cannot be combined, but rather are related to each other as end and beginning. The four inklings are not able to include the seven feelings, but the seven feelings include the four inklings. The mind of the way is subtle, and the human mind is perilous: Zhu Xi exhaustively explained it. The four inklings are not equal to the entirety of the seven feelings, when the seven feelings are not equal to the purity of the four inklings; that’s my humble opinion. Then, how is it that the human mind and the mind of the way are related to each other as end and beginning? Nowadays, people’s mind emerges directly from the correctness of the normative nature, but sometimes the former is not able to conform to the latter and follow it out, being interfused with private interests. Then, the mind starts as the mind of the way, but it ends as the human mind. Or sometimes, the mind emerges from the psychophysical constitution, but it does not diverge from correct li. Then, there is no departure from the mind of the way. Or sometimes, the mind diverges from correct li, but still knows what is wrong and takes control of it and hence does not follow the selfish desires. Then, the mind starts as the human mind, but it ends as the mind of the way. In general, the human mind and the mind of the way refer inclusively to both the feelings and the consciousness. They do not refer only to the feelings. The seven feelings are a comprehensive reference to the movement of the human mind as composed of these seven. The four inklings are a selective reference only to the good side of the seven feelings. Indeed, this is not like the explanation in which the human mind and the mind of the way contrast with each other. Moreover, feelings are a matter of the emergent emotion; the term does not include the discernment. Hence, this is different from the way the human mind and the mind of the way are related as the beginning and end. Then, how can one force the matter and make the human mind conform to the mind of the way? If one wants to explain things in terms of a two-sided contrast, he should follow the thesis of the human mind and the mind of the way. If one wants to explain only the good side, then he should follow the Four Inklings thesis. If he wants to explain both good and evil, then he should follow the Seven Feelings thesis. There’s no need to try to fit a square peg in a round hole and get everything confused. The four inklings and seven feelings are just like the original nature and the psychophysical nature.
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||之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之
||The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. That whereby qi does the arousing is li. The cases of the arousal [of the feelings] emerging directly from correct li with no inference from qi are the mind of the way, which is a good aspect of the seven feelings. In cases where at the moment of arousal qi has already interfered are the human mind, which is the combination of good and evil in the seven feelings. In cases where one recognizes the interference of qi, exercises careful discernment, and follow correct li, then the human mind can listen to the mandate from the mind of the way. When one is not able to exercise careful discernment and consider one’s direction, then your feelings are to be replete with flaming desires and the human mind is all the more perilous and the mind of the way all the more subtle [and hard to realize]. The exercise of careful discernment is entirely a matter of the consciousness. Therefore, in cultivating oneself nothing has priority over making the consciousness sincere. Nowadays, if one says that in the case of the four inklings li arises and qi follows it, while in the case of the seven feelings qi arises and li mounts on it, then li and qi are as two things, one of which is anterior, one posterior, and they stand in contrast as two branches each with its own distinct emergence. How does this not amount to there being two foundations of man’s mind? As for the feelings, although there are myriad ramifications, which of these is not the arousal of li? It’s just that some are disrupted by qi and interfered with, while others are not disrupted and submit to li.
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||矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

'''附問書'''

霖陰不止。想惟道況淸和否。傾仰不自已。前稟別紙。乞答示何如。今看十圖心性情圖。退翁立論。則中閒一段曰。四端之情。理發而氣隨之。自純善無惡。必理發未遂而揜於氣。然後流爲不善。七者之情。氣發而理乘之。亦無有不善。若氣發不中而滅其理。則放而爲惡云。究此議論。以理氣之發。當初皆無不善。而氣之不中。乃流於惡云矣。人心道心之說。旣如彼其分理氣之發。而從古聖賢皆宗之。則退翁之論。自不爲過耶。更望於此痛加血戰。極意消詳。以解鈍澁之惑。千萬至祝。心之虛靈知覺。一而已矣。而有人心道心之二名。何歟。以其或生於形氣之私。或原於性命之正。理氣之發不同。而危微之用各異。故名不能不二也。然則與所謂四端七情者。同耶。今以道心謂之四端可矣。而以人心謂之七情則不可矣。且夫四端七情。以發於性者而言也。人心道心。以發於心者
||Therefore, there are the differences between good and evil. If one can come to a personal realization of the matter in these terms, he will be close to a perfect understanding. As for the explanations you presented in the appendix, in general you had it right. But what you said about the four inklings and seven feelings being the arousal of the nature, while the mind seems to regard the issue of the mind and the nature as two [distinct] branches. The nature is the li within the mind. The mind is the vessel filled with and holding the nature. How could there be a distinction between the arousal of the nature and the arousal of the heart? The human mind and the mind of the way are both aroused by means of the nature. Those that are disrupted by qi are the human mind and those that are not disrupted by qi are the mind of the way.
(based on Michael Kalton’s translation)
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而言也。其名目意味之閒。有些不同焉。幸賜一言。發其直指。何如。人心道心之發。其所從來固有主氣主理之不同。在唐虞無許多議論時。已有此說。聖賢宗旨。皆作兩下說。則今爲四端七情之圖。而曰發於理發於氣。有何不可乎。理與氣之互發。乃爲天下之定理。而退翁所見。亦自正當耶。然氣隨之理乘之之說。正自拖引太長。似失於名理也。愚意以爲四七對擧而言。則謂之四發於理。七發於氣可也。爲性情之圖。則不當分開。但以四七俱置情圈中。而曰四端。指七情中理一邊發者而言也。七情不中節。是氣之過不及而流於惡云云。則不混於理氣之發。而亦無分開二岐之患否耶。幷乞詳究示喩。未發之體。亦有善惡之可言者。甚誤。喜怒哀樂之未發。謂之中。中也者。大本也。安有善惡之可言耶。衆人之心。不昏昧則必散亂。大本不立。故不可謂之中也。幸於一瞬之閒。或有未發之時。則卽此未發之時。全體湛然。與聖人不異矣。惟其瞥然之際。還失其體。昏亂隨之。故不得其中耳。其所以昏且亂者。由其拘於氣質故也。若曰拘於氣質而不能立其大本則可也。若曰未發之時。亦有惡之萌兆則大不可。蓋其或昏
||
(translation)
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昧。或散亂者。不可謂之未發也。

'''心性情圖'''

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則釋
||
(translation)
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氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。千萬不是。切宜速改。
右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。
||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

''Translation''
* ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994.
<br>
''Secondary scholarship''
*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
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*Discussion Questions:
聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。

Translation:
The words of the sages, some are horizontal and some are vertical. Each of them has pointed objects. If you intend to use the vertical to regulate the horizontal, use to horizontal to suit the vertical, then you might lose the purport of the sages' words. The minds are one but we call it the mind of the Way and the mind of humans, it is the difference of the mind, the life, the physical existence, and the qi. The emotions are one, but some are called the four sprouts and some are called the seven emotions. This is talking about the differences of the principle and the qi specifically. Because of this, the human mind and the mind of the Way, they cannot combine with each other but can be the other's beginning and ending. The four sprouts cannot encompass the seven emotions, but the seven emotions can encompass the four sprouts. The mind of the Way is subtle. The human mind is perilous. That's what the teachings of Master Zhu are all about. The four sprouts are not as full as the seven emotions. The seven emotions are not as pure as the four sprouts. This is my humble opinion.

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
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*Discussion Questions:

人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。

The heart of human and that of the Way are both the beginning and ending form of each other. How is this so? Let’s say the heart of present people begins from the mandate of nature. But if such a heart is not followed wholly and swayed by self-motivations, then it is a heart that begins as a heart of the Way but ends as a heart of human. Or that the heart begins from qi but is driven by the right principle, then it is a heart of the Way. Or that the heart is driven by the right principle and knows its autonomy but does not follow its desires, then it is a heart that begins as a heart of human and ends as a heart of the Way. Therefore, when talking about the heart of human and that of the Way, one should include their emotions and will, but not only their emotions. The Seven Emotions are generally referred to as the movement of the heart of Human.

==='''Student 3 : Younès M'Ghari'''===
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*Discussion Questions:

有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。

Regarding these 7 here, as for the 4 inklings, I chose to discuss the [one] good aspect among the 7 sentiments. It is really not a conflict between the human mind and the mind of the way. And the sentiments are aroused that way. If they are not thought over, then it is neither the human mind and the mind of the way encompassing one another from the end to the beginning. They are so strong but would be ruled by each other? If you wish to discuss the two aspects, you should follow the sayings on the human mind and the mind of the way. If you wish to discuss the [one] good aspect, you should follow the sayings on the 4 inklings. If you wish to discuss the good and the bad simultaneously, then you should follow the sayings on the 7 sentiments. You should not come with a chisel<sup>1</sup> and present your arguments one after another. The 4 inklings and 7 sentiments are just like the innate nature and the nature of the temperament. The innate nature does not encompass the temperament and so you should not mention it. The nature of the temperament is, on the contrary, encompassing the innate nature. Consequently, if the 4 inklings cannot encompass the 7 sentiments, then the 7 sentiments can encompass the 4 inklings.

<sup>1</sup> 將枘就鑿: intending to do things hastily, without good care

==='''Student 4 : King Kwong Wong'''===
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*Discussion Questions:

朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。
That which Master Zhu called aroused from the Principle and aroused from the Material Force are just general outlines. How did he expect later people divide them too much? It is appropriate that scholars actively read them. Moreover, Mister T'oegye (Toegye) reduces goodness to the Four Beginnings. And yet he also says that among the Seven Sentiments there is none not good. If so, then outside of the Four Beginnings there also exist good sentiments. From where are these sentiments aroused? Mencius raises the general ideas, thus he only speaks of being compassionate, being ashamed of evil deeds, being reverent, and being able to discern right and wrong. As to other good sentiments out of the Four Beginnings, then scholars should apply the general principles and know them. How are human sentiments not based on Benevolence, Righteousness, Propriety, and Intelligence and not be good sentiments? This phrase should be deeply investigated and finely thought out. As to good sentiments, they have the Four Beginnings, and yet out of the Four Beginning, there also exist good sentiments. Then it means that the Human Mind has two foundations. Can it be so?

==='''Student 5 : 신동조'''===
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*Discussion Questions:

大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。

Mostly, nature is something that is not aroused yet; sentiment already aroused; will aroused, consider, and conjecture. Lastly, mind is the master of nature, sentiment, and will. Therefore, mind became everything that is aroused, not aroused yet, and consider. Things that arouse is material force; things that are aroused is reason. If those aroused come directly from the correct reason, and material force is not functional, then this is the Mind of the Way. The Seven Sentiments is part of Goodness. So when it is about to arouse, and material force is already functional, then it is the Mind of Man. The Seven Sentiments is also what Goodness and Evil are combined. If we know the functionality of material force and closely investigate and follow the correct reason, then the Mind of Man will follow the order come from the Mind of the Way. If we don't closely investigate and let our nature run its course, then our sentiment would overwhelm and our desire blaze. Hence, the Mind of Man falls at risk and the Mind of the Way becomes trifling. It is all what will does whether or not we closely investigate. Therefore, there is nothing more important than sincerity of will to cultivate. Now if...

==='''Student 6 : Stacey Lui'''===
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*Discussion Questions:

七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

The Seven Emotions manifests in Material Force (ki) and Principle (li) is mounted on it. Thus Principle and Material Force are two entities. One precedes and one comes after. They face one another as two branches and each has emerged individually. How is it that the human mind has two origins? Even if emotions are multiple vessels, what does not manifest from Principle? It is only that some Material Force is covered and intercepted. Some are not covered and heed orders orders from Principle. The difference there is in good and evil is thereby this embodiment [庶幾見之矣]. What is said in the appendix has been obtained through a general understanding. However, that which is called the Four Beginnings manifests from Nature. That the human mind and moral mind manifest from the mind is like an error of having two branches of the natural mind. The Principle of the mind's core is nature. The vessel of [盛貯性] is the mind. How is there a difference in the manifestation from nature and the manifestation of the mind? The human mind and moral mind are all manifested from nature but that which Material Force covers is considered the human mind. That which is not covered by Material Force is considered the moral mind.

==='''Student 7 : Russell Guilbault'''===
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*Discussion Questions:

心性情圖

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。

Diagram of Heart, Nature, and Sentiment

Master Cheng said: "Human life is endowed with material force. Principle has good and evil." This penetrates deeply into man(?). The Eight Characters unfold this place(??). What is called principle, is the principle which rides on qi and spreads(?). It does not refer to ''li zhi benran''. ''benran zhi li'' is originally pure and good, and it rides on qi and spreads(?). It splits into ten thousand different parts. The endowed qi has good and evil; therefore principle also has good and evil. Of course ''li zhi benran'' is purely good, and nothing else. The limit(?) of riding on qi is that it is uneven.(?) The peaceful arrives at worthy things, and the foul arrives at lowly places. [Yet] there is nowhere that principle is not. So, when it is in the peaceful, principle is also peaceful. When it is in the foul, principle is also foul. It is like using the foul to ???, then ?? foul things ???. The root is one with principle; what spreads is the many parts.

==='''Student 8 : Q'''===
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*Discussion Questions:

捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。

This is neglecting the principle whose flows and goings manifest in actuality and seeking an innate principle alternately. This cannnot be. In this case, it will also not be possible to speak of the innateness of the principle that is present both in what is good and what is evil. This concept of the unity of the principle and the heterogeneity of its diverse manifestations calls for an inquiry through experience, with utmost urgency. Vainly, many know only of the principle's unity and not the heterogeneity of its manifestations. Such is Mr. Buddha's claim of understanding human nature by observing its action and a self-indulgent and rabid madness. Similarly, many only know of the heterogeneity of diverse manifestations but not the unity of the principle. Such is the case of Xun Kuang and 양 who speak of innate evilness as human nature and of a mixture of good and evil. So it is. In the last letter, you(?) stated that the seed of evil is also present at the time before the manifestation. Reconsider. It seems a greater error on the second look. This is owing to your lack of understanding of the innateness. Therein lies the root of this disease, your misunderstanding.

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。

==='''Student 10 : Yeonjae Ra'''===
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*Discussion Questions:

千萬不是。切宜速改。右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。

I think this statement is utterly unreasonable, so (you) should correct it as fast. The discuss argued on the right side(of the letter) has unrevealed thing by ancient sages. If we haven’t met you before, it would not be easy to give discriminating consideration to this. If to this matches each other, there is nothing could not be matched. Nowadays among so called scholars, how there is no one who are not be intelligent and talented? (However) those who can refer to this things, we could not discover them in many ways. Also, there would be rare person those who are not laughing weirdly at this discussion.

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李珥答成浩原(壬申)

2019-07-19T02:12:04Z

Kanghunahn:

{{Primary Source Document3
|Image = 이이율곡전서답성호원1.jpg
|English =
|Chinese = 李珥答成浩原(壬申)
|Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')
|Genre = [[Literati Writings]]
|Type = Letter
|Author = 李珥
|Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]
'''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&itemId=BT&gubun=book&depth=5&cate1=Z&cate2=&dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&dataId=ITKC_BT_0201B_0080_010_0100&viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year = 1572
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

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||答成浩原<sup>壬申</sup>

聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然
||(Kanghun)
The theories of the sages and worthies are either horizontal or vertical, and each party has its point. If one tries to take the latter as the standard for the former or to make the former be coherent to the latter, then one of them will lose its proper meaning. The mind is single -- that which can either be called the human mind or the mind of the way. The feelings are single -- those which can either be referred to as the four inklings or the seven feelings (joy, anger, sadness, delight, like and dislike, and appetite). Speaking of them in some cases as the four inklings and in others as the seven feelings is because of the difference between speaking with exclusive reference to li and speaking of it as combined with qi. Thus, the human mind and the mind of the way cannot be combined, but rather are related to each other as end and beginning. The four inklings are not able to include the seven feelings, but the seven feelings include the four inklings. The mind of the way is subtle, and the human mind is perilous: Zhu Xi exhaustively explained it. The four inklings are not equal to the entirety of the seven feelings, when the seven feelings are not equal to the purity of the four inklings; that’s my humble opinion. Then, how is it that the human mind and the mind of the way are related to each other as end and beginning? Nowadays, people’s mind emerges directly from the correctness of the normative nature, but sometimes the former is not able to conform to the latter and follow it out, being interfused with private interests. Then, the mind starts as the mind of the way, but it ends as the human mind. Or sometimes, the mind emerges from the psychophysical constitution, but it does not diverge from correct li. Then, there is no departure from the mind of the way. Or sometimes, the mind diverges from correct li, but still knows what is wrong and takes control of it and hence does not follow the selfish desires. Then, the mind starts as the human mind, but it ends as the mind of the way. In general, the human mind and the mind of the way refer inclusively to both the feelings and the consciousness. They do not refer only to the feelings. The seven feelings are a comprehensive reference to the movement of the human mind as composed of these seven. The four inklings are a selective reference only to the good side of the seven feelings. Indeed, this is not like the explanation in which the human mind and the mind of the way contrast with each other. Moreover, feelings are a matter of the emergent emotion; the term does not include the discernment. Hence, this is different from the way the human mind and the mind of the way are related as the beginning and end. Then, how can one force the matter and make the human mind conform to the mind of the way? If one wants to explain things in terms of a two-sided contrast, he should follow the thesis of the human mind and the mind of the way. If one wants to explain only the good side, then he should follow the Four Inklings thesis. If he wants to explain both good and evil, then he should follow the Seven Feelings thesis. There’s no need to try to fit a square peg in a round hole and get everything confused. The four inklings and seven feelings are just like the original nature and the psychophysical nature.
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||之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之
||The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. The reason why it does the job is li. The cases of the arousal [of the feelings] emerging directly from correct li with no inference from qi are the mind of the way, which is a good aspect of the seven feelings. In cases where at the moment of arousal qi has already interfered are the human mind, which is the combination of good and evil in the seven feelings. In cases where one recognizes the interference of qi, exercises careful discernment, and follow correct li, then the human mind can listen to the mandate from the mind of the way. When one is not able to exercise careful discernment and consider one’s direction, then your feelings are to be replete with flaming desires and the human mind is all the more perilous and the mind of the way all the more subtle [and hard to realize]. The exercise of careful discernment is entirely a matter of the consciousness. Therefore, in cultivating oneself nothing has priority over making the consciousness sincere. Nowadays, if one says that in the case of the four inklings li arises and qi follows it, while in the case of the seven feelings qi arises and li mounts on it, then li and qi are as two things, one of which is anterior, one posterior, and they stand in contrast as two branches each with its own distinct emergence. How does this not amount to there being two foundations of man’s mind? As for the feelings, although there are myriad ramifications, which of these is not the arousal of li? It’s just that some are disrupted by qi and interfered with, while others are not disrupted and submit to li.
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||矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

'''附問書'''

霖陰不止。想惟道況淸和否。傾仰不自已。前稟別紙。乞答示何如。今看十圖心性情圖。退翁立論。則中閒一段曰。四端之情。理發而氣隨之。自純善無惡。必理發未遂而揜於氣。然後流爲不善。七者之情。氣發而理乘之。亦無有不善。若氣發不中而滅其理。則放而爲惡云。究此議論。以理氣之發。當初皆無不善。而氣之不中。乃流於惡云矣。人心道心之說。旣如彼其分理氣之發。而從古聖賢皆宗之。則退翁之論。自不爲過耶。更望於此痛加血戰。極意消詳。以解鈍澁之惑。千萬至祝。心之虛靈知覺。一而已矣。而有人心道心之二名。何歟。以其或生於形氣之私。或原於性命之正。理氣之發不同。而危微之用各異。故名不能不二也。然則與所謂四端七情者。同耶。今以道心謂之四端可矣。而以人心謂之七情則不可矣。且夫四端七情。以發於性者而言也。人心道心。以發於心者
||Therefore, there are the differences between good and evil. If one can come to a personal realization of the matter in these terms, he will be close to a perfect understanding. As for the explanations you presented in the appendix, in general you had it right. But what you said about the four inklings and seven feelings being the arousal of the nature, while the mind seems to regard the issue of the mind and the nature as two [distinct] branches. The nature is the li within the mind. The mind is the vessel filled with and holding the nature. How could there be a distinction between the arousal of the nature and the arousal of the heart? The human mind and the mind of the way are both aroused by means of the nature. Those that are disrupted by qi are the human mind and those that are not disrupted by qi are the mind of the way.
(based on Michael Kalton’s translation)
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||
而言也。其名目意味之閒。有些不同焉。幸賜一言。發其直指。何如。人心道心之發。其所從來固有主氣主理之不同。在唐虞無許多議論時。已有此說。聖賢宗旨。皆作兩下說。則今爲四端七情之圖。而曰發於理發於氣。有何不可乎。理與氣之互發。乃爲天下之定理。而退翁所見。亦自正當耶。然氣隨之理乘之之說。正自拖引太長。似失於名理也。愚意以爲四七對擧而言。則謂之四發於理。七發於氣可也。爲性情之圖。則不當分開。但以四七俱置情圈中。而曰四端。指七情中理一邊發者而言也。七情不中節。是氣之過不及而流於惡云云。則不混於理氣之發。而亦無分開二岐之患否耶。幷乞詳究示喩。未發之體。亦有善惡之可言者。甚誤。喜怒哀樂之未發。謂之中。中也者。大本也。安有善惡之可言耶。衆人之心。不昏昧則必散亂。大本不立。故不可謂之中也。幸於一瞬之閒。或有未發之時。則卽此未發之時。全體湛然。與聖人不異矣。惟其瞥然之際。還失其體。昏亂隨之。故不得其中耳。其所以昏且亂者。由其拘於氣質故也。若曰拘於氣質而不能立其大本則可也。若曰未發之時。亦有惡之萌兆則大不可。蓋其或昏
||
(translation)
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||
昧。或散亂者。不可謂之未發也。

'''心性情圖'''

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則釋
||
(translation)
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||
氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。千萬不是。切宜速改。
右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。
||
(translation)
|}

=='''Discussion Questions'''==
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#

=='''Further Readings'''==

''Translation''
* ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994.
<br>
''Secondary scholarship''
*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
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*Discussion Questions:
聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。

Translation:
The words of the sages, some are horizontal and some are vertical. Each of them has pointed objects. If you intend to use the vertical to regulate the horizontal, use to horizontal to suit the vertical, then you might lose the purport of the sages' words. The minds are one but we call it the mind of the Way and the mind of humans, it is the difference of the mind, the life, the physical existence, and the qi. The emotions are one, but some are called the four sprouts and some are called the seven emotions. This is talking about the differences of the principle and the qi specifically. Because of this, the human mind and the mind of the Way, they cannot combine with each other but can be the other's beginning and ending. The four sprouts cannot encompass the seven emotions, but the seven emotions can encompass the four sprouts. The mind of the Way is subtle. The human mind is perilous. That's what the teachings of Master Zhu are all about. The four sprouts are not as full as the seven emotions. The seven emotions are not as pure as the four sprouts. This is my humble opinion.

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
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*Discussion Questions:

人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。

The heart of human and that of the Way are both the beginning and ending form of each other. How is this so? Let’s say the heart of present people begins from the mandate of nature. But if such a heart is not followed wholly and swayed by self-motivations, then it is a heart that begins as a heart of the Way but ends as a heart of human. Or that the heart begins from qi but is driven by the right principle, then it is a heart of the Way. Or that the heart is driven by the right principle and knows its autonomy but does not follow its desires, then it is a heart that begins as a heart of human and ends as a heart of the Way. Therefore, when talking about the heart of human and that of the Way, one should include their emotions and will, but not only their emotions. The Seven Emotions are generally referred to as the movement of the heart of Human.

==='''Student 3 : Younès M'Ghari'''===
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*Discussion Questions:

有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。

Regarding these 7 here, as for the 4 inklings, I chose to discuss the [one] good aspect among the 7 sentiments. It is really not a conflict between the human mind and the mind of the way. And the sentiments are aroused that way. If they are not thought over, then it is neither the human mind and the mind of the way encompassing one another from the end to the beginning. They are so strong but would be ruled by each other? If you wish to discuss the two aspects, you should follow the sayings on the human mind and the mind of the way. If you wish to discuss the [one] good aspect, you should follow the sayings on the 4 inklings. If you wish to discuss the good and the bad simultaneously, then you should follow the sayings on the 7 sentiments. You should not come with a chisel<sup>1</sup> and present your arguments one after another. The 4 inklings and 7 sentiments are just like the innate nature and the nature of the temperament. The innate nature does not encompass the temperament and so you should not mention it. The nature of the temperament is, on the contrary, encompassing the innate nature. Consequently, if the 4 inklings cannot encompass the 7 sentiments, then the 7 sentiments can encompass the 4 inklings.

<sup>1</sup> 將枘就鑿: intending to do things hastily, without good care

==='''Student 4 : King Kwong Wong'''===
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*Discussion Questions:

朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。
That which Master Zhu called aroused from the Principle and aroused from the Material Force are just general outlines. How did he expect later people divide them too much? It is appropriate that scholars actively read them. Moreover, Mister T'oegye (Toegye) reduces goodness to the Four Beginnings. And yet he also says that among the Seven Sentiments there is none not good. If so, then outside of the Four Beginnings there also exist good sentiments. From where are these sentiments aroused? Mencius raises the general ideas, thus he only speaks of being compassionate, being ashamed of evil deeds, being reverent, and being able to discern right and wrong. As to other good sentiments out of the Four Beginnings, then scholars should apply the general principles and know them. How are human sentiments not based on Benevolence, Righteousness, Propriety, and Intelligence and not be good sentiments? This phrase should be deeply investigated and finely thought out. As to good sentiments, they have the Four Beginnings, and yet out of the Four Beginning, there also exist good sentiments. Then it means that the Human Mind has two foundations. Can it be so?

==='''Student 5 : 신동조'''===
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*Discussion Questions:

大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。

Mostly, nature is something that is not aroused yet; sentiment already aroused; will aroused, consider, and conjecture. Lastly, mind is the master of nature, sentiment, and will. Therefore, mind became everything that is aroused, not aroused yet, and consider. Things that arouse is material force; things that are aroused is reason. If those aroused come directly from the correct reason, and material force is not functional, then this is the Mind of the Way. The Seven Sentiments is part of Goodness. So when it is about to arouse, and material force is already functional, then it is the Mind of Man. The Seven Sentiments is also what Goodness and Evil are combined. If we know the functionality of material force and closely investigate and follow the correct reason, then the Mind of Man will follow the order come from the Mind of the Way. If we don't closely investigate and let our nature run its course, then our sentiment would overwhelm and our desire blaze. Hence, the Mind of Man falls at risk and the Mind of the Way becomes trifling. It is all what will does whether or not we closely investigate. Therefore, there is nothing more important than sincerity of will to cultivate. Now if...

==='''Student 6 : Stacey Lui'''===
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*Discussion Questions:

七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

The Seven Emotions manifests in Material Force (ki) and Principle (li) is mounted on it. Thus Principle and Material Force are two entities. One precedes and one comes after. They face one another as two branches and each has emerged individually. How is it that the human mind has two origins? Even if emotions are multiple vessels, what does not manifest from Principle? It is only that some Material Force is covered and intercepted. Some are not covered and heed orders orders from Principle. The difference there is in good and evil is thereby this embodiment [庶幾見之矣]. What is said in the appendix has been obtained through a general understanding. However, that which is called the Four Beginnings manifests from Nature. That the human mind and moral mind manifest from the mind is like an error of having two branches of the natural mind. The Principle of the mind's core is nature. The vessel of [盛貯性] is the mind. How is there a difference in the manifestation from nature and the manifestation of the mind? The human mind and moral mind are all manifested from nature but that which Material Force covers is considered the human mind. That which is not covered by Material Force is considered the moral mind.

==='''Student 7 : Russell Guilbault'''===
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*Discussion Questions:

心性情圖

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。

Diagram of Heart, Nature, and Sentiment

Master Cheng said: "Human life is endowed with material force. Principle has good and evil." This penetrates deeply into man(?). The Eight Characters unfold this place(??). What is called principle, is the principle which rides on qi and spreads(?). It does not refer to ''li zhi benran''. ''benran zhi li'' is originally pure and good, and it rides on qi and spreads(?). It splits into ten thousand different parts. The endowed qi has good and evil; therefore principle also has good and evil. Of course ''li zhi benran'' is purely good, and nothing else. The limit(?) of riding on qi is that it is uneven.(?) The peaceful arrives at worthy things, and the foul arrives at lowly places. [Yet] there is nowhere that principle is not. So, when it is in the peaceful, principle is also peaceful. When it is in the foul, principle is also foul. It is like using the foul to ???, then ?? foul things ???. The root is one with principle; what spreads is the many parts.

==='''Student 8 : Q'''===
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*Discussion Questions:

捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。

This is neglecting the principle whose flows and goings manifest in actuality and seeking an innate principle alternately. This cannnot be. In this case, it will also not be possible to speak of the innateness of the principle that is present both in what is good and what is evil. This concept of the unity of the principle and the heterogeneity of its diverse manifestations calls for an inquiry through experience, with utmost urgency. Vainly, many know only of the principle's unity and not the heterogeneity of its manifestations. Such is Mr. Buddha's claim of understanding human nature by observing its action and a self-indulgent and rabid madness. Similarly, many only know of the heterogeneity of diverse manifestations but not the unity of the principle. Such is the case of Xun Kuang and 양 who speak of innate evilness as human nature and of a mixture of good and evil. So it is. In the last letter, you(?) stated that the seed of evil is also present at the time before the manifestation. Reconsider. It seems a greater error on the second look. This is owing to your lack of understanding of the innateness. Therein lies the root of this disease, your misunderstanding.

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。

==='''Student 10 : Yeonjae Ra'''===
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*Discussion Questions:

千萬不是。切宜速改。右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。

I think this statement is utterly unreasonable, so (you) should correct it as fast. The discuss argued on the right side(of the letter) has unrevealed thing by ancient sages. If we haven’t met you before, it would not be easy to give discriminating consideration to this. If to this matches each other, there is nothing could not be matched. Nowadays among so called scholars, how there is no one who are not be intelligent and talented? (However) those who can refer to this things, we could not discover them in many ways. Also, there would be rare person those who are not laughing weirdly at this discussion.

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李珥答成浩原(壬申)

2019-07-19T02:09:33Z

Kanghunahn:

{{Primary Source Document3
|Image = 이이율곡전서답성호원1.jpg
|English =
|Chinese = 李珥答成浩原(壬申)
|Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')
|Genre = [[Literati Writings]]
|Type = Letter
|Author = 李珥
|Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]
'''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&itemId=BT&gubun=book&depth=5&cate1=Z&cate2=&dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&dataId=ITKC_BT_0201B_0080_010_0100&viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year = 1572
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; background-color:#ffffff;"
!style="width:25%;"|Image || style="width:25%;"|Text || style="width:50%;"| Translation
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| [[File:이이율곡전서답성호원1.jpg|border|李珥答成浩原(壬申)1|400px]]
||答成浩原<sup>壬申</sup>

聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然
||(Kanghun)
The theories of the sages and worthies are either horizontal or vertical, and each party has its point. If one tries to take the latter as the standard for the former or to make the former be coherent to the latter, then one of them will lose its proper meaning. The mind is single -- that which can either be called the human mind or the mind of the way. The feelings are single -- those which can either be referred to as the four inklings or the seven feelings (joy, anger, sadness, delight, like and dislike, and appetite). Speaking of them in some cases as the four inklings and in others as the seven feelings is because of the difference between speaking with exclusive reference to li and speaking of it as combined with qi. Thus, the human mind and the mind of the way cannot be combined, but rather are related to each other as end and beginning. The four inklings are not able to include the seven feelings, but the seven feelings include the four inklings. The mind of the way is subtle, and the human mind is perilous: Zhu Xi exhaustively explained it. The four inklings are not equal to the entirety of the seven feelings, when the seven feelings are not equal to the purity of the four inklings; that’s my humble opinion. Then, how is it that the human mind and the mind of the way are related to each other as end and beginning? Nowadays, people’s mind emerges directly from the correctness of the normative nature, but sometimes the former is not able to conform to the latter and follow it out, being interfused with private interests. Then, the mind starts as the mind of the way, but it ends as the human mind. Or sometimes, the mind emerges from the psychophysical constitution, but it does not diverge from correct li. Then, there is no departure from the mind of the way. Or sometimes, the mind diverges from correct li, but knows what is wrong and takes control of it and hence does not follow the selfish desires. Then, the mind starts as the human mind, but it ends as the mind of the way. In general, the human mind and the mind of the way refer inclusively to both the feelings and the consciousness. They do not refer only to the feelings. The seven feelings are a comprehensive reference to the movement of the human mind as composed of these seven. The four inklings are a selective reference only to the good side of the seven feelings. Indeed, this is not like the explanation in which the human mind and the mind of the way contrast with each other. Moreover, feelings are a matter of the emergent emotion; the term does not include the discernment. Hence, this is different from the way the human mind and the mind of the way are related as the beginning and end. Then, how can one force the matter and make the human mind conform to the mind of the way? If one wants to explain things in terms of a two-sided contrast, he should follow the thesis of the human mind and the mind of the way. If one wants to explain only the good side, then he should follow the Four Inklings thesis. If he wants to explain both good and evil, then he should follow the Seven Feelings thesis. There’s no need to try to fit a square peg in a round hole and get everything confused. The four inklings and seven feelings are just like the original nature and the psychophysical nature.
|-
| [[File:이이율곡전서답성호원2.jpg|border|李珥答成浩原(壬申)2|400px]]
||之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之
||The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. The reason why it does the job is li. The cases of the arousal [of the feelings] emerging directly from correct li with no inference from qi are the mind of the way, which is a good aspect of the seven feelings. In cases where at the moment of arousal qi has already interfered are the human mind, which is the combination of good and evil in the seven feelings. In cases where one recognizes the interference of qi, exercises careful discernment, and follow correct li, then the human mind can listen to the mandate from the mind of the way. When one is not able to exercise careful discernment and consider one’s direction, then your feelings are to be replete with flaming desires and the human mind is all the more perilous and the mind of the way all the more subtle [and hard to realize]. The exercise of careful discernment is entirely a matter of the consciousness. Therefore, in cultivating oneself nothing has priority over making the consciousness sincere. Nowadays, if one says that in the case of the four inklings li arises and qi follows it, while in the case of the seven feelings qi arises and li mounts on it, then li and qi are as two things, one of which is anterior, one posterior, and they stand in contrast as two branches each with its own distinct emergence. How does this not amount to there being two foundations of man’s mind? As for the feelings, although there are myriad ramifications, which of these is not the arousal of li? It’s just that some are disrupted by qi and interfered with, while others are not disrupted and submit to li.
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||矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

'''附問書'''

霖陰不止。想惟道況淸和否。傾仰不自已。前稟別紙。乞答示何如。今看十圖心性情圖。退翁立論。則中閒一段曰。四端之情。理發而氣隨之。自純善無惡。必理發未遂而揜於氣。然後流爲不善。七者之情。氣發而理乘之。亦無有不善。若氣發不中而滅其理。則放而爲惡云。究此議論。以理氣之發。當初皆無不善。而氣之不中。乃流於惡云矣。人心道心之說。旣如彼其分理氣之發。而從古聖賢皆宗之。則退翁之論。自不爲過耶。更望於此痛加血戰。極意消詳。以解鈍澁之惑。千萬至祝。心之虛靈知覺。一而已矣。而有人心道心之二名。何歟。以其或生於形氣之私。或原於性命之正。理氣之發不同。而危微之用各異。故名不能不二也。然則與所謂四端七情者。同耶。今以道心謂之四端可矣。而以人心謂之七情則不可矣。且夫四端七情。以發於性者而言也。人心道心。以發於心者
||Therefore, there are the differences between good and evil. If one can come to a personal realization of the matter in these terms, he will be close to a perfect understanding. As for the explanations you presented in the appendix, in general you had it right. But what you said about the four inklings and seven feelings being the arousal of the nature, while the mind seems to regard the issue of the mind and the nature as two [distinct] branches. The nature is the li within the mind. The mind is the vessel filled with and holding the nature. How could there be a distinction between the arousal of the nature and the arousal of the heart? The human mind and the mind of the way are both aroused by means of the nature. Those that are disrupted by qi are the human mind and those that are not disrupted by qi are the mind of the way.
(based on Michael Kalton’s translation)
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而言也。其名目意味之閒。有些不同焉。幸賜一言。發其直指。何如。人心道心之發。其所從來固有主氣主理之不同。在唐虞無許多議論時。已有此說。聖賢宗旨。皆作兩下說。則今爲四端七情之圖。而曰發於理發於氣。有何不可乎。理與氣之互發。乃爲天下之定理。而退翁所見。亦自正當耶。然氣隨之理乘之之說。正自拖引太長。似失於名理也。愚意以爲四七對擧而言。則謂之四發於理。七發於氣可也。爲性情之圖。則不當分開。但以四七俱置情圈中。而曰四端。指七情中理一邊發者而言也。七情不中節。是氣之過不及而流於惡云云。則不混於理氣之發。而亦無分開二岐之患否耶。幷乞詳究示喩。未發之體。亦有善惡之可言者。甚誤。喜怒哀樂之未發。謂之中。中也者。大本也。安有善惡之可言耶。衆人之心。不昏昧則必散亂。大本不立。故不可謂之中也。幸於一瞬之閒。或有未發之時。則卽此未發之時。全體湛然。與聖人不異矣。惟其瞥然之際。還失其體。昏亂隨之。故不得其中耳。其所以昏且亂者。由其拘於氣質故也。若曰拘於氣質而不能立其大本則可也。若曰未發之時。亦有惡之萌兆則大不可。蓋其或昏
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(translation)
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昧。或散亂者。不可謂之未發也。

'''心性情圖'''

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則釋
||
(translation)
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氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。千萬不是。切宜速改。
右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。
||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

''Translation''
* ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994.
<br>
''Secondary scholarship''
*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
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*Discussion Questions:
聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。

Translation:
The words of the sages, some are horizontal and some are vertical. Each of them has pointed objects. If you intend to use the vertical to regulate the horizontal, use to horizontal to suit the vertical, then you might lose the purport of the sages' words. The minds are one but we call it the mind of the Way and the mind of humans, it is the difference of the mind, the life, the physical existence, and the qi. The emotions are one, but some are called the four sprouts and some are called the seven emotions. This is talking about the differences of the principle and the qi specifically. Because of this, the human mind and the mind of the Way, they cannot combine with each other but can be the other's beginning and ending. The four sprouts cannot encompass the seven emotions, but the seven emotions can encompass the four sprouts. The mind of the Way is subtle. The human mind is perilous. That's what the teachings of Master Zhu are all about. The four sprouts are not as full as the seven emotions. The seven emotions are not as pure as the four sprouts. This is my humble opinion.

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
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*Discussion Questions:

人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。

The heart of human and that of the Way are both the beginning and ending form of each other. How is this so? Let’s say the heart of present people begins from the mandate of nature. But if such a heart is not followed wholly and swayed by self-motivations, then it is a heart that begins as a heart of the Way but ends as a heart of human. Or that the heart begins from qi but is driven by the right principle, then it is a heart of the Way. Or that the heart is driven by the right principle and knows its autonomy but does not follow its desires, then it is a heart that begins as a heart of human and ends as a heart of the Way. Therefore, when talking about the heart of human and that of the Way, one should include their emotions and will, but not only their emotions. The Seven Emotions are generally referred to as the movement of the heart of Human.

==='''Student 3 : Younès M'Ghari'''===
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*Discussion Questions:

有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。

Regarding these 7 here, as for the 4 inklings, I chose to discuss the [one] good aspect among the 7 sentiments. It is really not a conflict between the human mind and the mind of the way. And the sentiments are aroused that way. If they are not thought over, then it is neither the human mind and the mind of the way encompassing one another from the end to the beginning. They are so strong but would be ruled by each other? If you wish to discuss the two aspects, you should follow the sayings on the human mind and the mind of the way. If you wish to discuss the [one] good aspect, you should follow the sayings on the 4 inklings. If you wish to discuss the good and the bad simultaneously, then you should follow the sayings on the 7 sentiments. You should not come with a chisel<sup>1</sup> and present your arguments one after another. The 4 inklings and 7 sentiments are just like the innate nature and the nature of the temperament. The innate nature does not encompass the temperament and so you should not mention it. The nature of the temperament is, on the contrary, encompassing the innate nature. Consequently, if the 4 inklings cannot encompass the 7 sentiments, then the 7 sentiments can encompass the 4 inklings.

<sup>1</sup> 將枘就鑿: intending to do things hastily, without good care

==='''Student 4 : King Kwong Wong'''===
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*Discussion Questions:

朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。
That which Master Zhu called aroused from the Principle and aroused from the Material Force are just general outlines. How did he expect later people divide them too much? It is appropriate that scholars actively read them. Moreover, Mister T'oegye (Toegye) reduces goodness to the Four Beginnings. And yet he also says that among the Seven Sentiments there is none not good. If so, then outside of the Four Beginnings there also exist good sentiments. From where are these sentiments aroused? Mencius raises the general ideas, thus he only speaks of being compassionate, being ashamed of evil deeds, being reverent, and being able to discern right and wrong. As to other good sentiments out of the Four Beginnings, then scholars should apply the general principles and know them. How are human sentiments not based on Benevolence, Righteousness, Propriety, and Intelligence and not be good sentiments? This phrase should be deeply investigated and finely thought out. As to good sentiments, they have the Four Beginnings, and yet out of the Four Beginning, there also exist good sentiments. Then it means that the Human Mind has two foundations. Can it be so?

==='''Student 5 : 신동조'''===
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*Discussion Questions:

大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。

Mostly, nature is something that is not aroused yet; sentiment already aroused; will aroused, consider, and conjecture. Lastly, mind is the master of nature, sentiment, and will. Therefore, mind became everything that is aroused, not aroused yet, and consider. Things that arouse is material force; things that are aroused is reason. If those aroused come directly from the correct reason, and material force is not functional, then this is the Mind of the Way. The Seven Sentiments is part of Goodness. So when it is about to arouse, and material force is already functional, then it is the Mind of Man. The Seven Sentiments is also what Goodness and Evil are combined. If we know the functionality of material force and closely investigate and follow the correct reason, then the Mind of Man will follow the order come from the Mind of the Way. If we don't closely investigate and let our nature run its course, then our sentiment would overwhelm and our desire blaze. Hence, the Mind of Man falls at risk and the Mind of the Way becomes trifling. It is all what will does whether or not we closely investigate. Therefore, there is nothing more important than sincerity of will to cultivate. Now if...

==='''Student 6 : Stacey Lui'''===
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*Discussion Questions:

七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

The Seven Emotions manifests in Material Force (ki) and Principle (li) is mounted on it. Thus Principle and Material Force are two entities. One precedes and one comes after. They face one another as two branches and each has emerged individually. How is it that the human mind has two origins? Even if emotions are multiple vessels, what does not manifest from Principle? It is only that some Material Force is covered and intercepted. Some are not covered and heed orders orders from Principle. The difference there is in good and evil is thereby this embodiment [庶幾見之矣]. What is said in the appendix has been obtained through a general understanding. However, that which is called the Four Beginnings manifests from Nature. That the human mind and moral mind manifest from the mind is like an error of having two branches of the natural mind. The Principle of the mind's core is nature. The vessel of [盛貯性] is the mind. How is there a difference in the manifestation from nature and the manifestation of the mind? The human mind and moral mind are all manifested from nature but that which Material Force covers is considered the human mind. That which is not covered by Material Force is considered the moral mind.

==='''Student 7 : Russell Guilbault'''===
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*Discussion Questions:

心性情圖

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。

Diagram of Heart, Nature, and Sentiment

Master Cheng said: "Human life is endowed with material force. Principle has good and evil." This penetrates deeply into man(?). The Eight Characters unfold this place(??). What is called principle, is the principle which rides on qi and spreads(?). It does not refer to ''li zhi benran''. ''benran zhi li'' is originally pure and good, and it rides on qi and spreads(?). It splits into ten thousand different parts. The endowed qi has good and evil; therefore principle also has good and evil. Of course ''li zhi benran'' is purely good, and nothing else. The limit(?) of riding on qi is that it is uneven.(?) The peaceful arrives at worthy things, and the foul arrives at lowly places. [Yet] there is nowhere that principle is not. So, when it is in the peaceful, principle is also peaceful. When it is in the foul, principle is also foul. It is like using the foul to ???, then ?? foul things ???. The root is one with principle; what spreads is the many parts.

==='''Student 8 : Q'''===
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*Discussion Questions:

捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。

This is neglecting the principle whose flows and goings manifest in actuality and seeking an innate principle alternately. This cannnot be. In this case, it will also not be possible to speak of the innateness of the principle that is present both in what is good and what is evil. This concept of the unity of the principle and the heterogeneity of its diverse manifestations calls for an inquiry through experience, with utmost urgency. Vainly, many know only of the principle's unity and not the heterogeneity of its manifestations. Such is Mr. Buddha's claim of understanding human nature by observing its action and a self-indulgent and rabid madness. Similarly, many only know of the heterogeneity of diverse manifestations but not the unity of the principle. Such is the case of Xun Kuang and 양 who speak of innate evilness as human nature and of a mixture of good and evil. So it is. In the last letter, you(?) stated that the seed of evil is also present at the time before the manifestation. Reconsider. It seems a greater error on the second look. This is owing to your lack of understanding of the innateness. Therein lies the root of this disease, your misunderstanding.

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

*Discussion Questions:

未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。

==='''Student 10 : Yeonjae Ra'''===
----

*Discussion Questions:

千萬不是。切宜速改。右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。

I think this statement is utterly unreasonable, so (you) should correct it as fast. The discuss argued on the right side(of the letter) has unrevealed thing by ancient sages. If we haven’t met you before, it would not be easy to give discriminating consideration to this. If to this matches each other, there is nothing could not be matched. Nowadays among so called scholars, how there is no one who are not be intelligent and talented? (However) those who can refer to this things, we could not discover them in many ways. Also, there would be rare person those who are not laughing weirdly at this discussion.

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李珥答成浩原(壬申)

2019-07-19T02:08:02Z

Kanghunahn:

{{Primary Source Document3
|Image = 이이율곡전서답성호원1.jpg
|English =
|Chinese = 李珥答成浩原(壬申)
|Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')
|Genre = [[Literati Writings]]
|Type = Letter
|Author = 李珥
|Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]
'''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&itemId=BT&gubun=book&depth=5&cate1=Z&cate2=&dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&dataId=ITKC_BT_0201B_0080_010_0100&viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year = 1572
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; background-color:#ffffff;"
!style="width:25%;"|Image || style="width:25%;"|Text || style="width:50%;"| Translation
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| [[File:이이율곡전서답성호원1.jpg|border|李珥答成浩原(壬申)1|400px]]
||答成浩原<sup>壬申</sup>

聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然
||(Kanghun)
The theories of the sages and worthies are either horizontal or vertical, and each party has its point. If one tries to take the latter as the standard for the former or to make the former be coherent to the latter, then one of them will lose its proper meaning. The mind is single -- that which can either be called the human mind or the mind of the way. The feelings are single -- those which can either be referred to as the four inklings or the seven feelings (joy, anger, sadness, delight, like and dislike, and appetite). Speaking of them in some cases as the four inklings and in others as the seven feelings is because of the difference between speaking with exclusive reference to li and speaking of it as combined with qi. Thus, the human mind and the mind of the way cannot be combined, but rather are related to each other as end and beginning. The four inklings are not able to include the seven feelings, but the seven feelings include the four inklings. The mind of the way is subtle, and the human mind is perilous: Zhu Xi exhaustively explained it. The four inklings are not equal to the entirety of the seven feelings, when the seven feelings are not equal to the purity of the four inklings; that’s my humble opinion. Then, how is it that the human mind and the mind of the way are related to each other as end and beginning? Nowadays, people’s mind emerges directly from the correctness of the normative nature, but sometimes the former is not able to conform to the latter and follow it out, being interfused with private interests. Then, the mind starts as the mind of the way, but it ends as the human mind. Or sometimes, the mind emerges from the psychophysical constitution, but it does not diverge from correct li. Then, there is no departure from the mind of the way. Or sometimes, the mind diverges from correct li, but knows what is wrong and takes control of it and hence does not follow the selfish desires. Then, the mind starts as the human mind, but it ends as the mind of the way. In general, the human mind and the mind of the way refer inclusively to both the feelings and the consciousness. They do not refer only to the feelings. The seven feelings are a comprehensive reference to the movement of the human mind as composed of these seven. The four inklings are a selective reference only to the good side of the seven feelings. Indeed, this is not like the explanation in which the human mind and the mind of the way contrast with each other. Moreover, feelings are a matter of the emergent emotion; the term does not include the discernment. Hence, this is different from the way the human mind and the mind of the way are related as the beginning and end. Then, how can one force the matter and make the human mind conform to the mind of the way? If one wants to explain things in terms of a two-sided contrast, he should follow the thesis of the human mind and the mind of the way. If one wants to explain only the good side, then he should follow the Four Inklings thesis. If he wants to explain both good and evil, then he should follow the Seven Feelings thesis. There’s no need to try to fit a square peg in a round hole and get everything confused. The four inklings and seven feelings are just like the original nature and the psychophysical nature.
|-
| [[File:이이율곡전서답성호원2.jpg|border|李珥答成浩原(壬申)2|400px]]
||之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之
||The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. The reason why it does the job is li. The cases of the arousal [of the feelings] emerging directly from correct li with no inference from qi are the mind of the way, which is a good aspect of the seven feelings. In cases where at the moment of arousal qi has already interfered are the human mind, which is the combination of good and evil in the seven feelings. In cases where one recognizes the interference of qi, exercises careful discernment, and follow correct li, then the human mind can listen to the mandate from the mind of the way. When one is not able to exercise careful discernment and consider one’s direction, then your feelings are to be replete with flaming desires and the human mind is all the more perilous and the mind of the way all the more subtle [and hard to realize]. The exercise of careful discernment is entirely a matter of the consciousness. Therefore, in cultivating oneself nothing has priority over making the consciousness sincere. Nowadays, if one says that in the case of the four inklings li arises and qi follows it, while in the case of the seven feelings qi arises and li mounts on it, then li and qi are as two things, one of which is anterior, one posterior, and they stand in contrast as two branches each with its own distinct emergence. How does this not amount to there being two foundations of man’s mind? As for the feelings, although there are myriad ramifications, which of these is not the arousal of li? It’s just that some are disrupted by qi and interfered with, while others are not disrupted and submit to li. |-
| [[File:이이율곡전서답성호원3.jpg|border|李珥答成浩原(壬申)3|400px]]
||矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

'''附問書'''

霖陰不止。想惟道況淸和否。傾仰不自已。前稟別紙。乞答示何如。今看十圖心性情圖。退翁立論。則中閒一段曰。四端之情。理發而氣隨之。自純善無惡。必理發未遂而揜於氣。然後流爲不善。七者之情。氣發而理乘之。亦無有不善。若氣發不中而滅其理。則放而爲惡云。究此議論。以理氣之發。當初皆無不善。而氣之不中。乃流於惡云矣。人心道心之說。旣如彼其分理氣之發。而從古聖賢皆宗之。則退翁之論。自不爲過耶。更望於此痛加血戰。極意消詳。以解鈍澁之惑。千萬至祝。心之虛靈知覺。一而已矣。而有人心道心之二名。何歟。以其或生於形氣之私。或原於性命之正。理氣之發不同。而危微之用各異。故名不能不二也。然則與所謂四端七情者。同耶。今以道心謂之四端可矣。而以人心謂之七情則不可矣。且夫四端七情。以發於性者而言也。人心道心。以發於心者
||Therefore, there are the differences between good and evil. If one can come to a personal realization of the matter in these terms, he will be close to a perfect understanding. As for the explanations you presented in the appendix, in general you had it right. But what you said about the four inklings and seven feelings being the arousal of the nature, while the mind seems to regard the issue of the mind and the nature as two [distinct] branches. The nature is the li within the mind. The mind is the vessel filled with and holding the nature. How could there be a distinction between the arousal of the nature and the arousal of the heart? The human mind and the mind of the way are both aroused by means of the nature. Those that are disrupted by qi are the human mind and those that are not disrupted by qi are the mind of the way.
(based on Michael Kalton’s translation)
|-
| [[File:이이율곡전서답성호원4.jpg|border|李珥答成浩原(壬申)4|400px]]
||
而言也。其名目意味之閒。有些不同焉。幸賜一言。發其直指。何如。人心道心之發。其所從來固有主氣主理之不同。在唐虞無許多議論時。已有此說。聖賢宗旨。皆作兩下說。則今爲四端七情之圖。而曰發於理發於氣。有何不可乎。理與氣之互發。乃爲天下之定理。而退翁所見。亦自正當耶。然氣隨之理乘之之說。正自拖引太長。似失於名理也。愚意以爲四七對擧而言。則謂之四發於理。七發於氣可也。爲性情之圖。則不當分開。但以四七俱置情圈中。而曰四端。指七情中理一邊發者而言也。七情不中節。是氣之過不及而流於惡云云。則不混於理氣之發。而亦無分開二岐之患否耶。幷乞詳究示喩。未發之體。亦有善惡之可言者。甚誤。喜怒哀樂之未發。謂之中。中也者。大本也。安有善惡之可言耶。衆人之心。不昏昧則必散亂。大本不立。故不可謂之中也。幸於一瞬之閒。或有未發之時。則卽此未發之時。全體湛然。與聖人不異矣。惟其瞥然之際。還失其體。昏亂隨之。故不得其中耳。其所以昏且亂者。由其拘於氣質故也。若曰拘於氣質而不能立其大本則可也。若曰未發之時。亦有惡之萌兆則大不可。蓋其或昏
||
(translation)
|-
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||
昧。或散亂者。不可謂之未發也。

'''心性情圖'''

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則釋
||
(translation)
|-
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||
氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。千萬不是。切宜速改。
右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。
||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

''Translation''
* ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994.
<br>
''Secondary scholarship''
*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。

Translation:
The words of the sages, some are horizontal and some are vertical. Each of them has pointed objects. If you intend to use the vertical to regulate the horizontal, use to horizontal to suit the vertical, then you might lose the purport of the sages' words. The minds are one but we call it the mind of the Way and the mind of humans, it is the difference of the mind, the life, the physical existence, and the qi. The emotions are one, but some are called the four sprouts and some are called the seven emotions. This is talking about the differences of the principle and the qi specifically. Because of this, the human mind and the mind of the Way, they cannot combine with each other but can be the other's beginning and ending. The four sprouts cannot encompass the seven emotions, but the seven emotions can encompass the four sprouts. The mind of the Way is subtle. The human mind is perilous. That's what the teachings of Master Zhu are all about. The four sprouts are not as full as the seven emotions. The seven emotions are not as pure as the four sprouts. This is my humble opinion.

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----

*Discussion Questions:

人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。

The heart of human and that of the Way are both the beginning and ending form of each other. How is this so? Let’s say the heart of present people begins from the mandate of nature. But if such a heart is not followed wholly and swayed by self-motivations, then it is a heart that begins as a heart of the Way but ends as a heart of human. Or that the heart begins from qi but is driven by the right principle, then it is a heart of the Way. Or that the heart is driven by the right principle and knows its autonomy but does not follow its desires, then it is a heart that begins as a heart of human and ends as a heart of the Way. Therefore, when talking about the heart of human and that of the Way, one should include their emotions and will, but not only their emotions. The Seven Emotions are generally referred to as the movement of the heart of Human.

==='''Student 3 : Younès M'Ghari'''===
----

*Discussion Questions:

有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。

Regarding these 7 here, as for the 4 inklings, I chose to discuss the [one] good aspect among the 7 sentiments. It is really not a conflict between the human mind and the mind of the way. And the sentiments are aroused that way. If they are not thought over, then it is neither the human mind and the mind of the way encompassing one another from the end to the beginning. They are so strong but would be ruled by each other? If you wish to discuss the two aspects, you should follow the sayings on the human mind and the mind of the way. If you wish to discuss the [one] good aspect, you should follow the sayings on the 4 inklings. If you wish to discuss the good and the bad simultaneously, then you should follow the sayings on the 7 sentiments. You should not come with a chisel<sup>1</sup> and present your arguments one after another. The 4 inklings and 7 sentiments are just like the innate nature and the nature of the temperament. The innate nature does not encompass the temperament and so you should not mention it. The nature of the temperament is, on the contrary, encompassing the innate nature. Consequently, if the 4 inklings cannot encompass the 7 sentiments, then the 7 sentiments can encompass the 4 inklings.

<sup>1</sup> 將枘就鑿: intending to do things hastily, without good care

==='''Student 4 : King Kwong Wong'''===
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*Discussion Questions:

朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。
That which Master Zhu called aroused from the Principle and aroused from the Material Force are just general outlines. How did he expect later people divide them too much? It is appropriate that scholars actively read them. Moreover, Mister T'oegye (Toegye) reduces goodness to the Four Beginnings. And yet he also says that among the Seven Sentiments there is none not good. If so, then outside of the Four Beginnings there also exist good sentiments. From where are these sentiments aroused? Mencius raises the general ideas, thus he only speaks of being compassionate, being ashamed of evil deeds, being reverent, and being able to discern right and wrong. As to other good sentiments out of the Four Beginnings, then scholars should apply the general principles and know them. How are human sentiments not based on Benevolence, Righteousness, Propriety, and Intelligence and not be good sentiments? This phrase should be deeply investigated and finely thought out. As to good sentiments, they have the Four Beginnings, and yet out of the Four Beginning, there also exist good sentiments. Then it means that the Human Mind has two foundations. Can it be so?

==='''Student 5 : 신동조'''===
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*Discussion Questions:

大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。

Mostly, nature is something that is not aroused yet; sentiment already aroused; will aroused, consider, and conjecture. Lastly, mind is the master of nature, sentiment, and will. Therefore, mind became everything that is aroused, not aroused yet, and consider. Things that arouse is material force; things that are aroused is reason. If those aroused come directly from the correct reason, and material force is not functional, then this is the Mind of the Way. The Seven Sentiments is part of Goodness. So when it is about to arouse, and material force is already functional, then it is the Mind of Man. The Seven Sentiments is also what Goodness and Evil are combined. If we know the functionality of material force and closely investigate and follow the correct reason, then the Mind of Man will follow the order come from the Mind of the Way. If we don't closely investigate and let our nature run its course, then our sentiment would overwhelm and our desire blaze. Hence, the Mind of Man falls at risk and the Mind of the Way becomes trifling. It is all what will does whether or not we closely investigate. Therefore, there is nothing more important than sincerity of will to cultivate. Now if...

==='''Student 6 : Stacey Lui'''===
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*Discussion Questions:

七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

The Seven Emotions manifests in Material Force (ki) and Principle (li) is mounted on it. Thus Principle and Material Force are two entities. One precedes and one comes after. They face one another as two branches and each has emerged individually. How is it that the human mind has two origins? Even if emotions are multiple vessels, what does not manifest from Principle? It is only that some Material Force is covered and intercepted. Some are not covered and heed orders orders from Principle. The difference there is in good and evil is thereby this embodiment [庶幾見之矣]. What is said in the appendix has been obtained through a general understanding. However, that which is called the Four Beginnings manifests from Nature. That the human mind and moral mind manifest from the mind is like an error of having two branches of the natural mind. The Principle of the mind's core is nature. The vessel of [盛貯性] is the mind. How is there a difference in the manifestation from nature and the manifestation of the mind? The human mind and moral mind are all manifested from nature but that which Material Force covers is considered the human mind. That which is not covered by Material Force is considered the moral mind.

==='''Student 7 : Russell Guilbault'''===
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*Discussion Questions:

心性情圖

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。

Diagram of Heart, Nature, and Sentiment

Master Cheng said: "Human life is endowed with material force. Principle has good and evil." This penetrates deeply into man(?). The Eight Characters unfold this place(??). What is called principle, is the principle which rides on qi and spreads(?). It does not refer to ''li zhi benran''. ''benran zhi li'' is originally pure and good, and it rides on qi and spreads(?). It splits into ten thousand different parts. The endowed qi has good and evil; therefore principle also has good and evil. Of course ''li zhi benran'' is purely good, and nothing else. The limit(?) of riding on qi is that it is uneven.(?) The peaceful arrives at worthy things, and the foul arrives at lowly places. [Yet] there is nowhere that principle is not. So, when it is in the peaceful, principle is also peaceful. When it is in the foul, principle is also foul. It is like using the foul to ???, then ?? foul things ???. The root is one with principle; what spreads is the many parts.

==='''Student 8 : Q'''===
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*Discussion Questions:

捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。

This is neglecting the principle whose flows and goings manifest in actuality and seeking an innate principle alternately. This cannnot be. In this case, it will also not be possible to speak of the innateness of the principle that is present both in what is good and what is evil. This concept of the unity of the principle and the heterogeneity of its diverse manifestations calls for an inquiry through experience, with utmost urgency. Vainly, many know only of the principle's unity and not the heterogeneity of its manifestations. Such is Mr. Buddha's claim of understanding human nature by observing its action and a self-indulgent and rabid madness. Similarly, many only know of the heterogeneity of diverse manifestations but not the unity of the principle. Such is the case of Xun Kuang and 양 who speak of innate evilness as human nature and of a mixture of good and evil. So it is. In the last letter, you(?) stated that the seed of evil is also present at the time before the manifestation. Reconsider. It seems a greater error on the second look. This is owing to your lack of understanding of the innateness. Therein lies the root of this disease, your misunderstanding.

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。

==='''Student 10 : Yeonjae Ra'''===
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*Discussion Questions:

千萬不是。切宜速改。右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。

I think this statement is utterly unreasonable, so (you) should correct it as fast. The discuss argued on the right side(of the letter) has unrevealed thing by ancient sages. If we haven’t met you before, it would not be easy to give discriminating consideration to this. If to this matches each other, there is nothing could not be matched. Nowadays among so called scholars, how there is no one who are not be intelligent and talented? (However) those who can refer to this things, we could not discover them in many ways. Also, there would be rare person those who are not laughing weirdly at this discussion.

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 李珥答成浩原(壬申)

2019-07-19T02:03:00Z

Kanghunahn:

{{Primary Source Document3
|Image = 이이율곡전서답성호원1.jpg
|English =
|Chinese = 李珥答成浩原(壬申)
|Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')
|Genre = [[Literati Writings]]
|Type = Letter
|Author = 李珥
|Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]
'''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&itemId=BT&gubun=book&depth=5&cate1=Z&cate2=&dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&dataId=ITKC_BT_0201B_0080_010_0100&viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year = 1572
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

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答成浩原<sup>壬申</sup>

聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然
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(Kanghun)
The theories of the sages and worthies are either horizontal or vertical, and each party has its point. If one tries to take the latter as the standard for the former or to make the former be coherent to the latter, then one of them will lose its proper meaning. The mind is single -- that which can either be called the human mind or the mind of the way. The feelings are single -- those which can either be referred to as the four inklings or the seven feelings (joy, anger, sadness, delight, like and dislike, and appetite). Speaking of them in some cases as the four inklings and in others as the seven feelings is because of the difference between speaking with exclusive reference to li and speaking of it as combined with qi. Thus, the human mind and the mind of the way cannot be combined, but rather are related to each other as end and beginning. The four inklings are not able to include the seven feelings, but the seven feelings include the four inklings. The mind of the way is subtle, and the human mind is perilous: Zhu Xi exhaustively explained it. The four inklings are not equal to the entirety of the seven feelings, when the seven feelings are not equal to the purity of the four inklings; that’s my humble opinion. Then, how is it that the human mind and the mind of the way are related to each other as end and beginning? Nowadays, people’s mind emerges directly from the correctness of the normative nature, but sometimes the former is not able to conform to the latter and follow it out, being interfused with private interests. Then, the mind starts as the mind of the way, but it ends as the human mind. Or sometimes, the mind emerges from the psychophysical constitution, but it does not diverge from correct li. Then, there is no departure from the mind of the way. Or sometimes, the mind diverges from correct li, but knows what is wrong and takes control of it and hence does not follow the selfish desires. Then, the mind starts as the human mind, but it ends as the mind of the way. In general, the human mind and the mind of the way refer inclusively to both the feelings and the consciousness. They do not refer only to the feelings. The seven feelings are a comprehensive reference to the movement of the human mind as composed of these seven. The four inklings are a selective reference only to the good side of the seven feelings. Indeed, this is not like the explanation in which the human mind and the mind of the way contrast with each other. Moreover, feelings are a matter of the emergent emotion; the term does not include the discernment. Hence, this is different from the way the human mind and the mind of the way are related as the beginning and end. Then, how can one force the matter and make the human mind conform to the mind of the way? If one wants to explain things in terms of a two-sided contrast, he should follow the thesis of the human mind and the mind of the way. If one wants to explain only the good side, then he should follow the Four Inklings thesis. If he wants to explain both good and evil, then he should follow the Seven Feelings thesis. There’s no need to try to fit a square peg in a round hole and get everything confused. The four inklings and seven feelings are just like the original nature and the psychophysical nature. |-
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之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之
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The original nature refers to that which does not include the psychophysical endowment. The psychophysical nature, however, does include the original nature. Thus, the four inklings cannot include the seven feelings, but the seven feelings include the four inklings. What Zhu Xi referred to, i.e. the [four inklings are] aroused in li and the [seven feelings are] aroused in qi, is nothing but a general statement. How can later scholars separate them in such a severe manner? It is appropriate for scholars to read it flexibly. Moreover, Master Toegye, having already taken goodness and run it back to the four inklings, then goes on to say that the seven feelings likewise are without evil. In that case, there would likewise be good feelings apart from the Four Beginnings. According to what do those feelings arise then? Mencius was presenting a general outline. Therefore, he only mentioned commiseration, shame and dislike, modest complaisance, and approving and disapproving. And the other good feelings are also referred to as the four inklings. Scholars, hence, should learn three (out of one) and become fully aware thereof. How can there be any human feelings that are good but are not based on humanity, righteousness, propriety, and wisdom? (…) If, apart from the four inklings, there are other good feelings, then that would amount to man’s mind having two roots. Could that be true? In general, what is not aroused refers to the nature and, after it is aroused, it is feelings. When it is aroused and engages in discernment and consideration, it is consciousness. The mind is the master of the nature, feelings, and consciousness. Therefore, the conditions of discerning and considering what is not yet aroused and already aroused can all be referred to as mind. That which arouses (feelings) is qi. The reason why it does the job is li. The cases of the arousal [of the feelings] emerging directly from correct li with no inference from qi are the mind of the way, which is a good aspect of the seven feelings. In cases where at the moment of arousal qi has already interfered are the human mind, which is the combination of good and evil in the seven feelings. In cases where one recognizes the interference of qi, exercises careful discernment, and follow correct li, then the human mind can listen to the mandate from the mind of the way. When one is not able to exercise careful discernment and consider one’s direction, then your feelings are to be replete with flaming desires and the human mind is all the more perilous and the mind of the way all the more subtle [and hard to realize]. The exercise of careful discernment is entirely a matter of the consciousness. Therefore, in cultivating oneself nothing has priority over making the consciousness sincere. Nowadays, if one says that in the case of the four inklings li arises and qi follows it, while in the case of the seven feelings qi arises and li mounts on it, then li and qi are as two things, one of which is anterior, one posterior, and they stand in contrast as two branches each with its own distinct emergence. How does this not amount to there being two foundations of man’s mind? As for the feelings, although there are myriad ramifications, which of these is not the arousal of li? It’s just that some are disrupted by qi and interfered with, while others are not disrupted and submit to li. |-
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矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

'''附問書'''

霖陰不止。想惟道況淸和否。傾仰不自已。前稟別紙。乞答示何如。今看十圖心性情圖。退翁立論。則中閒一段曰。四端之情。理發而氣隨之。自純善無惡。必理發未遂而揜於氣。然後流爲不善。七者之情。氣發而理乘之。亦無有不善。若氣發不中而滅其理。則放而爲惡云。究此議論。以理氣之發。當初皆無不善。而氣之不中。乃流於惡云矣。人心道心之說。旣如彼其分理氣之發。而從古聖賢皆宗之。則退翁之論。自不爲過耶。更望於此痛加血戰。極意消詳。以解鈍澁之惑。千萬至祝。心之虛靈知覺。一而已矣。而有人心道心之二名。何歟。以其或生於形氣之私。或原於性命之正。理氣之發不同。而危微之用各異。故名不能不二也。然則與所謂四端七情者。同耶。今以道心謂之四端可矣。而以人心謂之七情則不可矣。且夫四端七情。以發於性者而言也。人心道心。以發於心者
||
Therefore, there are the differences between good and evil. If one can come to a personal realization of the matter in these terms, he will be close to a perfect understanding. As for the explanations you presented in the appendix, in general you had it right. But what you said about the four inklings and seven feelings being the arousal of the nature, while the mind seems to regard the issue of the mind and the nature as two [distinct] branches. The nature is the li within the mind. The mind is the vessel filled with and holding the nature. How could there be a distinction between the arousal of the nature and the arousal of the heart? The human mind and the mind of the way are both aroused by means of the nature. Those that are disrupted by qi are the human mind and those that are not disrupted by qi are the mind of the way.
(based on Michael Kalton’s translation)
|-
| [[File:이이율곡전서답성호원4.jpg|border|李珥答成浩原(壬申)4|400px]]
||
而言也。其名目意味之閒。有些不同焉。幸賜一言。發其直指。何如。人心道心之發。其所從來固有主氣主理之不同。在唐虞無許多議論時。已有此說。聖賢宗旨。皆作兩下說。則今爲四端七情之圖。而曰發於理發於氣。有何不可乎。理與氣之互發。乃爲天下之定理。而退翁所見。亦自正當耶。然氣隨之理乘之之說。正自拖引太長。似失於名理也。愚意以爲四七對擧而言。則謂之四發於理。七發於氣可也。爲性情之圖。則不當分開。但以四七俱置情圈中。而曰四端。指七情中理一邊發者而言也。七情不中節。是氣之過不及而流於惡云云。則不混於理氣之發。而亦無分開二岐之患否耶。幷乞詳究示喩。未發之體。亦有善惡之可言者。甚誤。喜怒哀樂之未發。謂之中。中也者。大本也。安有善惡之可言耶。衆人之心。不昏昧則必散亂。大本不立。故不可謂之中也。幸於一瞬之閒。或有未發之時。則卽此未發之時。全體湛然。與聖人不異矣。惟其瞥然之際。還失其體。昏亂隨之。故不得其中耳。其所以昏且亂者。由其拘於氣質故也。若曰拘於氣質而不能立其大本則可也。若曰未發之時。亦有惡之萌兆則大不可。蓋其或昏
||
(translation)
|-
| [[File:이이율곡전서답성호원5.jpg|border|李珥答成浩原(壬申)5|400px]]
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昧。或散亂者。不可謂之未發也。

'''心性情圖'''

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則釋
||
(translation)
|-
| [[File:이이율곡전서답성호원6.jpg|border|李珥答成浩原(壬申)6|400px]]
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氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。千萬不是。切宜速改。
右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。
||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

''Translation''
* ''The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought.'' Edited and translated by Michael C. Kalton, with Oaksook C. Kim, Sung Bae Park, Youngchan Ro, Tu Wei-ming, and Samuel Yamashita. Albany: SUNY Press, 1994.
<br>
''Secondary scholarship''
*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
聖賢之說。或橫或豎。各有所指。欲以豎準橫。以橫合豎。則或失其旨矣。心一也而謂之道謂之人者。性命形氣之別也。情一也而或曰四或曰七者。專言理兼言氣之不同也。是故。人心道心。不能相兼而相爲終始焉。四端不能兼七情。而七情則兼四端。道心之微。人心之危。朱子之說盡矣。四端不如七情之全。七情不如四端之粹。是則愚見也。

Translation:
The words of the sages, some are horizontal and some are vertical. Each of them has pointed objects. If you intend to use the vertical to regulate the horizontal, use to horizontal to suit the vertical, then you might lose the purport of the sages' words. The minds are one but we call it the mind of the Way and the mind of humans, it is the difference of the mind, the life, the physical existence, and the qi. The emotions are one, but some are called the four sprouts and some are called the seven emotions. This is talking about the differences of the principle and the qi specifically. Because of this, the human mind and the mind of the Way, they cannot combine with each other but can be the other's beginning and ending. The four sprouts cannot encompass the seven emotions, but the seven emotions can encompass the four sprouts. The mind of the Way is subtle. The human mind is perilous. That's what the teachings of Master Zhu are all about. The four sprouts are not as full as the seven emotions. The seven emotions are not as pure as the four sprouts. This is my humble opinion.

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----

*Discussion Questions:

人心道心。相爲終始者。何謂也。今人之心。直出於性命之正。而或不能順而遂之。閒之以私意。則是始以道心。而終以人心也。或出於形氣。而不咈乎正理。則固不違於道心矣。或咈乎正理。而知非制伏。不從其欲。則是始以人心。而終以道心也。蓋人心道心。兼情意而言也。不但指情也。七情則統言人心之動。

The heart of human and that of the Way are both the beginning and ending form of each other. How is this so? Let’s say the heart of present people begins from the mandate of nature. But if such a heart is not followed wholly and swayed by self-motivations, then it is a heart that begins as a heart of the Way but ends as a heart of human. Or that the heart begins from qi but is driven by the right principle, then it is a heart of the Way. Or that the heart is driven by the right principle and knows its autonomy but does not follow its desires, then it is a heart that begins as a heart of human and ends as a heart of the Way. Therefore, when talking about the heart of human and that of the Way, one should include their emotions and will, but not only their emotions. The Seven Emotions are generally referred to as the movement of the heart of Human.

==='''Student 3 : Younès M'Ghari'''===
----

*Discussion Questions:

有此七者。四端則就七情中擇其善一邊而言也。固不如人心道心之相對說下矣。且情是發出恁地。不及計較。則又不如人心道心之相爲終始矣。烏可强就而相準耶。今欲兩邊說下。則當遵人心道心之說。欲說善一邊。則當遵四端之說。欲兼善惡說。則當遵七情之說。不必將枘就鑿。紛紛立論也。四端七情。正如本然之性氣質之性。本然之性。則不兼氣質而爲言也。氣質之性。則却兼本然之性。故四端不能兼七情。七情則兼四端。

Regarding these 7 here, as for the 4 inklings, I chose to discuss the [one] good aspect among the 7 sentiments. It is really not a conflict between the human mind and the mind of the way. And the sentiments are aroused that way. If they are not thought over, then it is neither the human mind and the mind of the way encompassing one another from the end to the beginning. They are so strong but would be ruled by each other? If you wish to discuss the two aspects, you should follow the sayings on the human mind and the mind of the way. If you wish to discuss the [one] good aspect, you should follow the sayings on the 4 inklings. If you wish to discuss the good and the bad simultaneously, then you should follow the sayings on the 7 sentiments. You should not come with a chisel<sup>1</sup> and present your arguments one after another. The 4 inklings and 7 sentiments are just like the innate nature and the nature of the temperament. The innate nature does not encompass the temperament and so you should not mention it. The nature of the temperament is, on the contrary, encompassing the innate nature. Consequently, if the 4 inklings cannot encompass the 7 sentiments, then the 7 sentiments can encompass the 4 inklings.

<sup>1</sup> 將枘就鑿: intending to do things hastily, without good care

==='''Student 4 : King Kwong Wong'''===
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*Discussion Questions:

朱子所謂發於理發於氣者。只是大綱說。豈料後人之分開太甚乎。學者活看可也。且退溪先生旣以善歸之四端。而又曰。七者之情。亦無有不善。若然則四端之外。亦有善情也。此情從何而發哉。孟子擧其大槪。故只言惻隱羞惡恭敬是非。而其他善情之爲四端。則學者當反三而知之。人情安有不本於仁義禮智而爲善情者乎。此一段當深究精思善情旣有四端。而又於四端之外有善情。則是人心有二本也。其可乎。
That which Master Zhu called aroused from the Principle and aroused from the Material Force are just general outlines. How did he expect later people divide them too much? It is appropriate that scholars actively read them. Moreover, Mister T'oegye (Toegye) reduces goodness to the Four Beginnings. And yet he also says that among the Seven Sentiments there is none not good. If so, then outside of the Four Beginnings there also exist good sentiments. From where are these sentiments aroused? Mencius raises the general ideas, thus he only speaks of being compassionate, being ashamed of evil deeds, being reverent, and being able to discern right and wrong. As to other good sentiments out of the Four Beginnings, then scholars should apply the general principles and know them. How are human sentiments not based on Benevolence, Righteousness, Propriety, and Intelligence and not be good sentiments? This phrase should be deeply investigated and finely thought out. As to good sentiments, they have the Four Beginnings, and yet out of the Four Beginning, there also exist good sentiments. Then it means that the Human Mind has two foundations. Can it be so?

==='''Student 5 : 신동조'''===
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*Discussion Questions:

大抵未發則性也。已發則情也。發而計較商量則意也。心爲性情意之主。故未發已發及其計較。皆可謂之心也。發者氣也。所以發者理也。其發直出於正理而氣不用事則道心也。七情之善一邊也。發之之際。氣已用事則人心也。七情之合善惡也。知其氣之用事。精察而趨乎正理。則人心聽命於道心也。不能精察而惟其所向。則情勝慾熾。而人心愈危。道心愈微矣。精察與否。皆是意之所爲。故自修莫先於誠意。今若曰四端理發而氣隨之。

Mostly, nature is something that is not aroused yet; sentiment already aroused; will aroused, consider, and conjecture. Lastly, mind is the master of nature, sentiment, and will. Therefore, mind became everything that is aroused, not aroused yet, and consider. Things that arouse is material force; things that are aroused is reason. If those aroused come directly from the correct reason, and material force is not functional, then this is the Mind of the Way. The Seven Sentiments is part of Goodness. So when it is about to arouse, and material force is already functional, then it is the Mind of Man. The Seven Sentiments is also what Goodness and Evil are combined. If we know the functionality of material force and closely investigate and follow the correct reason, then the Mind of Man will follow the order come from the Mind of the Way. If we don't closely investigate and let our nature run its course, then our sentiment would overwhelm and our desire blaze. Hence, the Mind of Man falls at risk and the Mind of the Way becomes trifling. It is all what will does whether or not we closely investigate. Therefore, there is nothing more important than sincerity of will to cultivate. Now if...

==='''Student 6 : Stacey Lui'''===
----

*Discussion Questions:

七情氣發而理乘之。則是理氣二物。或先或後。相對爲兩岐。各自出來矣。人心豈非二本乎。情雖萬般。夫孰非發於理乎。惟其氣或揜而用事。或不揜而聽命於理。故有善惡之異。以此體認。庶幾見之矣。別紙之說。大槪得之。但所謂四七發於性。人心道心發於心者。似有心性二岐之病。性則心中之理也。心則盛貯性之器也。安有發於性發於心之別乎。人心道心皆發於性。而爲氣所揜者爲人心。不爲氣所揜者爲道心。

The Seven Emotions manifests in Material Force (ki) and Principle (li) is mounted on it. Thus Principle and Material Force are two entities. One precedes and one comes after. They face one another as two branches and each has emerged individually. How is it that the human mind has two origins? Even if emotions are multiple vessels, what does not manifest from Principle? It is only that some Material Force is covered and intercepted. Some are not covered and heed orders orders from Principle. The difference there is in good and evil is thereby this embodiment [庶幾見之矣]. What is said in the appendix has been obtained through a general understanding. However, that which is called the Four Beginnings manifests from Nature. That the human mind and moral mind manifest from the mind is like an error of having two branches of the natural mind. The Principle of the mind's core is nature. The vessel of [盛貯性] is the mind. How is there a difference in the manifestation from nature and the manifestation of the mind? The human mind and moral mind are all manifested from nature but that which Material Force covers is considered the human mind. That which is not covered by Material Force is considered the moral mind.

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:

心性情圖

程子曰。人生氣稟。理有善惡。此曉人深切。八字打開處也。其所謂理者。指其乘氣流行之理。而非指理之本然也。本然之理固純善。而乘氣流行。其分萬殊。氣稟有善惡。故理亦有善惡也。夫理之本然。則純善而已。乘氣之際。參差不齊。淸淨至貴之物及汚穢至賤之處。理無所不在。而在淸淨則理亦淸淨。在汚穢則理亦汚穢。若以汚穢者爲非理之本然則可。遂以爲汚穢之物無理則不可也。夫本然者。理之一也。流行者。分之殊也。

Diagram of Heart, Nature, and Sentiment

Master Cheng said: "Human life is endowed with material force. Principle has good and evil." This penetrates deeply into man(?). The Eight Characters unfold this place(??). What is called principle, is the principle which rides on qi and spreads(?). It does not refer to ''li zhi benran''. ''benran zhi li'' is originally pure and good, and it rides on qi and spreads(?). It splits into ten thousand different parts. The endowed qi has good and evil; therefore principle also has good and evil. Of course ''li zhi benran'' is purely good, and nothing else. The limit(?) of riding on qi is that it is uneven.(?) The peaceful arrives at worthy things, and the foul arrives at lowly places. [Yet] there is nowhere that principle is not. So, when it is in the peaceful, principle is also peaceful. When it is in the foul, principle is also foul. It is like using the foul to ???, then ?? foul things ???. The root is one with principle; what spreads is the many parts.

==='''Student 8 : Q'''===
----

*Discussion Questions:

捨流行之理。而別求本然之理。固不可。若以理之有善惡者。爲理之本然則亦不可。理一分殊四字。最宜體究。徒知理之一而不知分之殊。則氏之以作用爲性而猖狂自恣是也。徒知分之殊而不知理之一。則荀，揚以性爲惡。或以爲善惡混者。是也。昨書以爲未發之時。亦有不善之萌者。更思之。尤見其大錯。吾兄之不識大本。病根正在於此。

This is neglecting the principle whose flows and goings manifest in actuality and seeking an innate principle alternately. This cannnot be. In this case, it will also not be possible to speak of the innateness of the principle that is present both in what is good and what is evil. This concept of the unity of the principle and the heterogeneity of its diverse manifestations calls for an inquiry through experience, with utmost urgency. Vainly, many know only of the principle's unity and not the heterogeneity of its manifestations. Such is Mr. Buddha's claim of understanding human nature by observing its action and a self-indulgent and rabid madness. Similarly, many only know of the heterogeneity of diverse manifestations but not the unity of the principle. Such is the case of Xun Kuang and 양 who speak of innate evilness as human nature and of a mixture of good and evil. So it is. In the last letter, you(?) stated that the seed of evil is also present at the time before the manifestation. Reconsider. It seems a greater error on the second look. This is owing to your lack of understanding of the innateness. Therein lies the root of this disease, your misunderstanding.

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

*Discussion Questions:

未發者。性之本然也。太極之妙也。中也。大本也。於此亦有不善之萌。則是聖人獨有大本。而常人無大本也。孟子性善之說。爲駕虛之高談。而人不可以爲堯舜矣。子思何不曰君子之喜怒哀樂之未發謂之中。而乃泛言喜怒哀樂之未發謂之中耶。

==='''Student 10 : Yeonjae Ra'''===
----

*Discussion Questions:

千萬不是。切宜速改。右議論閒有先賢所未發者。不遇吾兄。未易辨論至此。於此相合。則無所不合矣。今世之所謂學者。豈無聰明才辯之人哉。可語此事者。殊不多見。見此論而不怪笑者。亦鮮矣。

I think this statement is utterly unreasonable, so (you) should correct it as fast. The discuss argued on the right side(of the letter) has unrevealed thing by ancient sages. If we haven’t met you before, it would not be easy to give discriminating consideration to this. If to this matches each other, there is nothing could not be matched. Nowadays among so called scholars, how there is no one who are not be intelligent and talented? (However) those who can refer to this things, we could not discover them in many ways. Also, there would be rare person those who are not laughing weirdly at this discussion.

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T01:24:39Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and gifts from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state; it is only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [one another] and deceive and blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered (1). We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

Notes:
1. An alternative translation is "Farmers were losing lands and soldiers were being demobilized." This refers to the general social crisis that Ming faced in the 17th century, which historians attributed to the advent of the so-called "Little Ice Age" at the time.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he provides relief and saves the people, he enjoins the other countries to come, he loves and nurtures the commoners. When he says something and carries out [state] affairs, nothing is inappropriate. When he imposes laws and gives orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">he is kind, mighty and, also, aiding [others]</span>, he enjoins the other countries to come, [he] loves and nurtures the commoners. When he <span style="color:blue">is determined</span> in carrying out [state] affairs, <span style="color:blue">he acts justly</span>. When he imposes laws and gives orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

When and how did the expression "beile" become known to the Chosôn court scholars? Who first proposed these Chinese characters?

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we look up to and receive Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

I think that we all states of the Mongol were originally scattered and chaotic with no leadership. But recently we have received the moral suasion from our Khan. Like the warmness of the Spring Sun, His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be scattered and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of the ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

==='''Student 10 : (Kanghun Ahn)'''===
----

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

We Mongols, therefore, discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up this affair, based on what has been seen before?” The khan eventually refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, the forty-nine beiles of the sixteen states, made a treaty in the last leap month. We discussed this issue together with the beiles and they all said that our khan embraced all the countries and obtained the seal of the mongols. The heavenly will is manifest and the affairs of encouraging and promoting (Hong Taiji to become an emperor) indeed should not stop. In the first month of the year, we reported to the Khan and he said, “Choson king is my younger brother. It is appropriate to have him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T01:17:13Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and gifts from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state; it is only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [one another] and deceive and blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered (1). We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

Notes:
1. An alternative translation is "Farmers were losing lands and soldiers were being demobilized." This refers to the general social crisis that Ming faced in the 17th century, which historians attributed to the advent of the so-called "Little Ice Age" at the time.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he provides relief and saves the people, he enjoins the other countries to come, he loves and nurtures the commoners. When he says something and carries out [state] affairs, nothing is inappropriate. When he imposes laws and gives orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">he is kind, mighty and, also, aiding [others]</span>, he enjoins the other countries to come, [he] loves and nurtures the commoners. When he <span style="color:blue">is determined</span> in carrying out [state] affairs, <span style="color:blue">he acts justly</span>. When he imposes laws and gives orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

When and how did the expression "beile" become known to the Chosôn court scholars? Who first proposed these Chinese characters?

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we look up to and receive Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

I think that we all states of the Mongol were originally scattered and chaotic with no leadership. But recently we have received the moral suasion from our Khan. Like the warmness of the Spring Sun, His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be scattered and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of the ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

==='''Student 10 : (Kanghun Ahn)'''===
----

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

We Mongols, therefore, discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up this affair, based on what has been seen before?” Therefore, he eventually refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, the forty-nine beiles of the sixteen states, made a treaty in the last leap month. We discussed this issue together with the beiles and they all said that our khan embraced all the countries and obtained the seal of the mongols. The heavenly will is manifest and the affairs of encouraging and promoting (Hong Taiji to become an emperor) indeed should not stop. In the first month of the year, we reported to the Khan and he said, “Choson king is my younger brother. It is appropriate to have him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T01:08:53Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and gifts from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state; it is only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [one another] and deceive and blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered (1). We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

Notes:
1. An alternative translation is "Farmers were losing lands and soldiers were being demobilized." This refers to the general social crisis that Ming faced in the 17th century, which historians attributed to the advent of the so-called "Little Ice Age" at the time.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he provides relief and saves the people, he enjoins the other countries to come, he loves and nurtures the commoners. When he says something and carries out [state] affairs, nothing is inappropriate. When he imposes laws and gives orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">he is kind, mighty and, also, aiding [others]</span>, he enjoins the other countries to come, [he] loves and nurtures the commoners. When he <span style="color:blue">is determined</span> in carrying out [state] affairs, <span style="color:blue">he acts justly</span>. When he imposes laws and gives orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

When and how did the expression "beile" become known to the Chosôn court scholars? Who first proposed these Chinese characters?

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we look up to and receive Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

I think that we all states of the Mongol were originally scattered and chaotic with no leadership. But recently we have received the moral suasion from our Khan. Like the warmness of the Spring Sun, His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be scattered and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of the ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

We Mongols, therefore, discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up this affair, based on what has been seen before?” Therefore, he eventually refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan consolidated all the countries and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward indeed should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T01:08:16Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and gifts from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state; it is only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [one another] and deceive and blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered (1). We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

Notes:
1. An alternative translation is "Farmers were losing lands and soldiers were being demobilized." This refers to the general social crisis that Ming faced in the 17th century, which historians attributed to the advent of the so-called "Little Ice Age" at the time.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he provides relief and saves the people, he enjoins the other countries to come, he loves and nurtures the commoners. When he says something and carries out [state] affairs, nothing is inappropriate. When he imposes laws and gives orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">he is kind, mighty and, also, aiding [others]</span>, he enjoins the other countries to come, [he] loves and nurtures the commoners. When he <span style="color:blue">is determined</span> in carrying out [state] affairs, <span style="color:blue">he acts justly</span>. When he imposes laws and gives orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

When and how did the expression "beile" become known to the Chosôn court scholars? Who first proposed these Chinese characters?

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we look up to and receive Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

I think that we all states of the Mongol were originally scattered and chaotic with no leadership. But recently we have received the moral suasion from our Khan. Like the warmness of the Spring Sun, His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be scattered and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of the ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

We Mongols, therefore, discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up this affair, based on what has been seen before?” Therefore, he refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan consolidated all the countries and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward indeed should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T00:51:27Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and gifts from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state; it is only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [one another] and deceive and blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered (1). We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

Notes:
1. An alternative translation is "Farmers were losing lands and soldiers were being demobilized." This refers to the general social crisis that Ming faced in the 17th century, which historians attributed to the advent of the so-called "Little Ice Age" at the time.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, [he] provides relief and saves the people, [he] enjoins the other countries to come, [he] loves and nurtures the commoners. When he says something and carries out [state] affairs, nothing is inappropriate. When he imposes laws and gives orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">[he] is kind, mighty and, also, aiding [others]</span>, [he] enjoins the other countries to come, [he] loves and nurtures the commoners. When [he] <span style="color:blue">is determined</span> in carrying out [state] affairs, <span style="color:blue">[he] acts justly</span>. When he imposes laws and gives orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we look up to and receive Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

I think that we all states of the Mongol were originally scattered and chaotic with no leadership. But recently we have received the moral suasion from our Khan. Like the warmness of the Spring Sun, His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be scattered and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

We Mongols, therefore, discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up these affairs, based on what has been seen before?” Therefore, he refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan consolidated all the countries and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward indeed should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T00:49:59Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and gifts from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state; it is only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [one another] and deceive and blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered (1). We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

Notes:
1. An alternative translation is "Farmers were losing lands and soldiers were being demobilized." This refers to the general social crisis that Ming faced in the 17th century, which historians attributed to the advent of the so-called "Little Ice Age" at the time.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, [he] provides relief and saves the people, [he] enjoins the other countries to come, [he] loves and nurtures the commoners. When he says something and carries out [state] affairs, nothing is inappropriate. When he imposes laws and gives orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">[he] is kind, mighty and, also, aiding [others]</span>, [he] enjoins the other countries to come, [he] loves and nurtures the commoners. When [he] <span style="color:blue">is determined</span> in carrying out [state] affairs, <span style="color:blue">[he] acts justly</span>. When he imposes laws and gives orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we look up to and receive Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

I think that we all states of the Mongol were originally scattered and chaotic with no leadership. But recently we have received the moral suasion from our Khan. Like the warmness of the Spring Sun, His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be scattered and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

We Mongols, therefore, discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up these affairs, based on what has been seen before?” Therefore, he refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan obtained every country and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward indeed should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T00:19:01Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and gifts from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state; it is only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [one another] and deceive and blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered. We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, [he] <span style="color:red">benefits and saves</span> the people, [he] enjoins the other countries to come, [he] loves and educates the commoners. As to the words he speaks and the conduct he has, nothing is inappropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">[he] is kind, mighty and, also, aiding [others]</span>, [he] enjoins the other countries to come, [he] loves and educates the multitude, <span style="color:blue">[he] makes an effort to behave [appropriately]</span>, <span style="color:blue">[he] acts justly</span>. As to his laws and orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we respect Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

Think. We all states of the Mongol were originally chaotic with no leadership. But recently we have received the cultivation from our Khan, which has been like the warmness of the Spring Sun. His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be broken and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are equal to the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

We Mongols, therefore, discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up these affairs, based on what has been seen before?” Therefore, he refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan obtained each state and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward indeed should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T00:14:55Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and gifts from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state; it is only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [one another] and deceive and blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered. We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, [he] <span style="color:red">benefits and saves</span> the people, [he] enjoins the other countries to come, [he] loves and educates the commoners. As to the words he speaks and the conduct he has, nothing is inappropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">[he] is kind, mighty and, also, aiding [others]</span>, [he] enjoins the other countries to come, [he] loves and educates the multitude, <span style="color:blue">[he] makes an effort to behave [appropriately]</span>, <span style="color:blue">[he] acts justly</span>. As to his laws and orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we respect Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

Think. We all states of the Mongol were originally chaotic with no leadership. But recently we have received the cultivation from our Khan, which has been like the warmness of the Spring Sun. His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be broken and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are equal to the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

Therefore, we Mongols discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up these affairs, based on what has been seen before?” Therefore, he refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan obtained each state and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward indeed should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-15T00:09:56Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji to become emperor]. We follow the will of heaven and elevate the great name [of the emperor]. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and presents from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state, only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [each other] and deceive to blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered. We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, [he] <span style="color:red">benefits and saves</span> the people, [he] enjoins the other countries to come, [he] loves and educates the commoners. As to the words he speaks and the conduct he has, nothing is inappropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span>, <span style="color:blue">[he] is kind, mighty and, also, aiding [others]</span>, [he] enjoins the other countries to come, [he] loves and educates the multitude, <span style="color:blue">[he] makes an effort to behave [appropriately]</span>, <span style="color:blue">[he] acts justly</span>. As to his laws and orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His mind on our khan. Thereby we respect Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

Think. We all states of the Mongol were originally chaotic with no leadership. But recently we have received the cultivation from our Khan, which has been like the warmness of the Spring Sun. His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be broken and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are equal to the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

Therefore, we Mongols discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up these affairs, based on what has been seen before?” Therefore, he refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan obtained each state and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward indeed should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-12T02:27:18Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji]. We follow the will of heaven and elevate the great name. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and presents from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state, only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [each other] and deceive to blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered. We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, [he] <span style="color:red">benefits and saves</span> the people, [he] enjoins the other countries to come, [he] loves and educates the commoners. As to the words he speaks and the conduct he has, nothing is inappropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span> <span style="color:red">complete</span>, <span style="color:blue">[he] is kind, mighty and, also, aiding [others]</span>, [he] enjoins the other countries to come, [he] loves and educates the multitude, <span style="color:blue">[he] makes an effort to behave [appropriately]</span>, <span style="color:blue">[he] acts justly</span>. As to his laws and orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His choice on our khan. Thereby we respect Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

Think. We all states of the Mongol were originally chaotic with no leadership. But recently we have received the cultivation from our Khan, which has been like the warmness of the Spring Sun. His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be broken and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are equal to the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

Should there be his command, be it to smear our livers and brains on the ground, leap into boiling water and walk on fire, no one [none of us] would know to evade.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.
Therefore, we Mongols discussed this issue with a group of beiles from the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up these affairs, based on what has been seen before?” Therefore, he refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan collected each state and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward truly should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1636年外藩蒙古書信

2019-07-12T02:26:59Z

Kanghunahn:

{{Primary Source Document3
|Image = 외번몽고서신1.jpg
|English =
|Chinese = 丙子年二月二日外藩蒙古書信
|Korean = 병자년 2월2일 외번몽고서신
|Genre = [[Royal Court Documents]]
|Type = Diplomatic Document
|Author =
|Year = 1636
|Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
<gallery mode=packed-hover heights=150px caption="〈丙子年二月二日外藩蒙古書信〉">
File:外藩蒙古書信(全).jpg|1636年外藩蒙古書信(全)
File:외번몽고서신3.jpg|1636年外藩蒙古書信(3)
File:외번몽고서신2.jpg|1636年外藩蒙古書信(2)
</gallery>
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:2%;"| No || style="width:49%;"|〈書信〉原本 || style="width:49%;"| [http://sillok.history.go.kr/qImageViewer/?levelId=qsilok_003_0270_0010_0020_0020_0020 『淸太宗實錄』天聰十年二月二日(p.013a)]
|-
|style="text-align:center;" rowspan="2"| 1 ||

金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知, 貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

||
滿洲國外藩諸貝勒, 奉書朝鮮國王.

我等與明國交好, 已二百餘年矣. 今非樂爲背離也. 祗因明之諸臣, 欺詐姦詭, 賄賂公行, 蒙蔽其主, 明國皇帝, 茫然不知, 以致人心解體, 兼以將懦兵弱, 內而縱寇殃民, 外而覆師喪地, 竊窺天意, 明之曆數將終矣.
|-
|
(A1)
||
(B1)
|-
|style="text-align:center;" rowspan="2"| 2 ||

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強, 所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

||

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強, 所向無敵, 衆心願慕, 天眷有歸, 革命興邦, 知在此時矣. 我等故仰承天意, 而樂就之.
|-
|
(A2)
||
(B2)
|-
|style="text-align:center;" rowspan="2"| 3 ||

念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里, 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

||

因念我蒙古各國, 散亂無統, 近蒙我皇上, 誕布寬仁, 弘敷教化, 照臨在上, 如日方升, 流膏沛澤, 淪浹萬方, 諸國奠寧, 群生康樂.
|-
|
(A3)
||
(B3)
|-
|style="text-align:center;" rowspan="2"| 4 ||

是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目, 惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

||

是以感激上恩, 每思捐軀報効, 不憚勤勞, 聽上驅使, 以俟事機之至. 如有驅使, 即舉國從王, 攖鋒冒刃, 亦所不辭也.
|-
|
(A4)
||
(B4)
|-
|style="text-align:center;" rowspan="2"| 5 ||

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號, 故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.

||

去年我蒙古各國貝勒, 朝集盛京, 俱以天意眷顧我皇上, 欲恭上尊號, 以答天心, 與在內諸貝勒, 合辭陳請, 上拒而弗允.
|-
|
(A5)
||
(B5)
|-
|style="text-align:center;" rowspan="2"| 6 ||

今四十萬蒙古國太子空俄羅, ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

||

今四十萬眾蒙古太子孔果爾, ···(나머지 버일러들의 이름 생략)··· 十六國四十九貝勒, 約於去年十二月內, 會於盛京, 與滿洲國諸貝勒議, 俱言皇上平服諸國, 兼之玉璽呈祥, 天意佑助, 信而有徵, 皇上宜建尊號, 以順天人之心. 今年新正, 復奉表奏聞. 上諭, 朝鮮王吾弟也, 亦宜令彼知之.
|-
|
(A6)
||
(B6)
|-
|style="text-align:center;" rowspan="2"| 7 ||

我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書.

||

我等謹遵上諭, 遣使相聞, 王可即遣親近子弟來此, 共爲陳奏. 我等承天意, 奉尊號, 事已確定. 推戴之誠, 諒王素有同心也.
|-
|
(A7)
||
(B7)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
我等念此言甚合大義, 故特遣使相議, 王宜遣親近子弟來此, 共爲勸進可也. 我等承天意, 尊大號, 事已確定. 惟視王之從否何如耳. 特書

As we think that these words correspond to the great righteousness, we have sent the special envoys to discuss this issue. The King of Joseon should send his brothers and sons to our place, and commonly encourage and promote [Hong Taiji]. We follow the will of heaven and elevate the great name. The state of affairs has already been established. We will only see whether or not the King of Joseon would follow us. Specially written*.

*Specially written is a common phrase used at the end of an official letter at this time.

==='''Student 1 : Yishu Ma''===
----

*Discussion Questions:
金國外藩各蒙古貝勒, 奉書朝鮮國王.

我等蒙大明恩賞, 已二百餘年矣. 今非樂爲背離也. 祗因大明官長, 欺詐奸詭, 賄賂公行, 誑蔽君上, 大明皇帝, 茫然弗知...

Translation:
The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.

You and I have received graces and presents from the great state of Ming for over two hundred years. Now we are unhappy to secede from the Ming state, only because the officials of the great state of Ming are cheating, cunning, and deceitful. They routinely bribe [each other] and deceive to blind the emperor [of the great Ming]. [But] the emperor [of the great Ming] is completely unaware [of these].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
貽禍家邦, 兼以將懦兵弱, 內之而奸詭昌熾, 外之而喪地折兵, 竊窺天意, 大明之歷數將終矣.

[All these] are ruining and bringing disasters to families and the state. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Without, lands were being lost and soldiers were being slaughtered. We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----

今我金國汗, 寬仁厚德, 博施濟衆, 招徠異國, 愛育黎庶, 語言行事, 無不恰當, 法度號令, 甚是明允, 更兼以將勇兵強,

Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, [he] <span style="color:red">benefits and saves</span> the people, [he] enjoins the other countries to come, [he] loves and educates the commoners. As to the words he speaks and the conduct he has, nothing is inappropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong,

今我滿洲國皇帝, 仁智兼全, 恩威竝濟, 招徠異國, 愛育黎庶, 立心行事, 動出公正, 法度號令, 整肅嚴明, 兼之將勇兵強,

Now our <span style="color:blue">Emperor</span> of the <span style="color:blue">Manchu State</span> is both <span style="color:blue">benevolent and wise</span> <span style="color:red">complete</span>, <span style="color:blue">[he] is kind, mighty and, also, aiding [others]</span>, [he] enjoins the other countries to come, [he] loves and educates the multitude, <span style="color:blue">[he] makes an effort to behave [appropriately]</span>, <span style="color:blue">[he] acts justly</span>. As to his laws and orders, they are extremely clear and impartial. <span style="color:blue">He consolidates strict fairness</span>. <span style="color:blue">In addition</span>, [his] generals being brave and [his] soldiers being strong,

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----
所向無敵, 衆皆願慕, 皇天已屬意於我汗. 我等故仰承天意, 而樂就之矣.

To whomever he faces he is invincible. All desire to admire him. The August Heaven has already fixed His choice on our khan. Thereby we respect Heaven's will and delightfully comply with it, nothing more.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----

*Discussion Questions:
念我蒙古各國, 原來散亂無統. 近蒙我汗教化, 如春日之暄煦, 恩澤流洽於萬里.

Think. We all states of the Mongol were originally chaotic with no leadership. But recently we have received the cultivation from our Khan, which has been like the warmness of the Spring Sun. His grace flows and permeates into one thousand ''li'' from here.

==='''Student 6 : Stacey Lui'''===
----

我等諸國, 俱蒙福安康, 無復仍前散亂者矣.

Our [Mongol] states have now all received fortune, stability and health, and will not again be broken and disorderly as before.

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----
是以我等各國貝勒, 曁軍民人等, 感激仁汗深恩, 每思捐軀報效, 無不傾耳戴目

Because of this we are equal to the ''beile'' of every country, and the army and people are equal; we are grateful for the benevolent khan's profound grace, constantly thinking of how we may lay down our lives to repay his kindness, and no part of us does not earnestly await it.

*Discussion Questions:

==='''Student 8 : Q'''===
----
惟我汗驅使是聽, 以俟事機之至耳. 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.

["his only wish" or "we think"] Our han's [command or wish] for us is to heed, so as to wait for the final shape that the unfolding of the event would take.

Should there be his command, no one [none of us] would know to evade even if we must smear our livers and brains on the ground, leap into boiling water and walk on fire.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

前年蒙古各國貝勒, 朝聚於天興城中, 俱謂皇天眷顧金國, 業已顯赫, 我等宜仰承天意, 進汗尊號,

Last year, ''beile''s of every provinces from Mongol were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven takes care of ''Jin'' Dynasty, and it is already apparent and shine. [Then] We should revere and accept the intention of the heaven, and eventually Khan [would be] respectfully named.

*Discussion Questions:

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

故與金國衆貝勒商議, 具本奏聞. 汗云, 果何所見而遽爲此事也, 遂拒而弗允.
Therefore, we Mongols discussed this issue with a group of beiles from the Jin state, so we could report it to the emperor.
The khan said, “how can you suddenly pull up these affairs, based on what has been seen before?” Therefore, he refused and did not approve of it.

今四十萬蒙古國太子空俄羅 ···(나머지 버일러들의 이름 생략)··· 我等十六國四十九貝勒, 約於昨年臘月內, 與金國衆貝勒合議, 咸謂我汗收各國, 獲玉璽, 天意明徵, 勸進之事, 實不容已. 今年新正, 復具本奏聞. 汗云, 朝鮮王吾弟也, 亦宜令彼知之.

As of now, the prince of the Mongols (Ejei hongor) …. we, including the sixteen states and forty-nine beiles, made a treaty in the last leap month. I discussed this issue together with the beiles and they all said that our khan collected each state and attained the imperial seal. The heavenly will is manifest and the affairs of advancing forward truly should not stop. In the last month of the year, we reported to the Khan and he said, “Choson king is my younger brother. I should let him know of it.”

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1543年李彦迪諭書

2019-07-12T01:16:42Z

Kanghunahn:

{{Primary Source Document3
|Image = 1543년이언적유서.jpg
|English =
|Chinese = 1543年李彦迪諭書
|Korean = 1543년 이언적 유서(''Yi Eonjeok Yuseo'')
|Genre = [[Royal Court Documents]]
|Type = Instructions
|Author = 國王:中宗
|Source = [http://archive.aks.ac.kr/Inspection/insDirView.aspx?dataUCI=G002+AKS+KSM-XA.1543.1111-20101008.B043a_065_00011_XXX Old Documents and Sources (한국고문서자료관)]
|Year = 1543
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:50%;"|Classical Chinese || style="width:50%;"| English
|-
|
▣…▣

荐臻專城或存於▣▣
赤子未蒙其實澤
脫有▣(緩)急, 將何措,
宜益軫, 予懷其惟重臣
惟卿, 德涵內外, 學造精微, 敦大而高明,
方嚴而簡默,
處論思之地, 嘉猷累陳, 作親民之官, 善政素著,
允釐庶績, 方參廟謨,

今授卿以本道觀察使兼兵馬水軍節度使
卿其體予倚任
專推卿孝友之政
課農桑以衣食吾民
明敎化以作新斯民
秉大公而嚴黜陟
揭至明而別情僞
剸裁盤錯
伸理冤枉, 罪關大憂,
錄狀啓稟官
堂上斷以卿衷
故玆敎示
想宜知悉

嘉靖▣…▣八月初十日

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>
《書·堯典》：“允釐百工，庶績咸熙。”

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
11. 罪關大憂, 錄狀啓稟官堂上斷以卿衷, 故玆敎示想宜知悉
If the crimes should raise grave concerns, you should report to the office, and the high ministers (ranking 3a and above) will make a judgment based on your faithful report. I, the king, hereby instruct you thus, and you should consider and remember all my instructions.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
荐臻專城或存於▣▣赤子未蒙其實澤

Translation:
Successive local officials might be ...
Common people have not yet received the real benefits [of governance].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
脫有▣(緩)急將何措宜益軫予懷其惟重臣

As to a dire and urgent situation, what to do with it? One ought to handle it with more measured deliberations. I can only think of one right minister [who is qualified to take up such task].

Translator's note:
The meaning of 脫有緩急 is evading for a modern reader. But it is apparently a very common idiom during the Choson dynasty. A search in the Veritable Records of the Choson Dynasty (조선왕조실록) yields 283 results. From my brief survey, the idiom seemingly refers to a dire and urgent situation.

Example:
태종실록 14권, 태종 7년 7월 27일 戊寅 2번째기사 開雲浦至甘北浦水路五息, 陸路四息, 脫有緩急, 難以相救。

세종실록 88권, 세종 22년 3월 1일 癸卯 3번째기사 今聞高興新鎭, 置於隔海之地三十餘里, 脫有緩急, 人民被虜可慮。

광해군일기[중초본] 7권, 광해 1년 6월 8일 丁巳 3번째기사 近因南邊稍靜, 人之視舟師若筌蹄然, 減損兩湖入防之船, 只存本道船二十餘隻。其勢將至於停罷, 脫有緩急, 將何以應敵乎?

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----
惟卿德涵內外學造精微敦大而高明方嚴而簡默

Only you, minister, are embodied with virtue inside and outside. Your knowledge is profound and subtle. You are great and brilliant. You are upright and solemn, and [in the same time] simple and quiet.

*Discussion Questions:

Under which circumstances this order could be declined (e.g., a disease, an ill father or son to take care of)? How would a minister notify it (through which means, which institution)? What would be the possible sanctions towards a minister refusing to obey this kind of order although he has reasons to?

==='''Student 4 : King Kwong Wong'''===
----
處論思之地嘉猷累陳作親民之官, 善政素著
When posited in situations of discussing your ideas, you repeatedly lay out excellent plans for governance. Being an official of renewing people, your good governance is always outstanding.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----
允釐庶績方參廟謨

You have governed many tasks so sincerely that you can now participate in the discussion of the court.

==='''Student 6 : Stacey Lui'''===
----
卿其體予倚任專推卿孝友之政

I deeply trust your character. Now you should devote yourself to extending the governance of filial piety and friendship.

*Discussion Questions:

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

課農桑以衣食吾民

Study farming and sericulture to feed and clothe our people.

*Discussion Questions:

==='''Student 8 : Q'''===
----
明敎化以作新斯民

Let "instruction and transformation" shine so as to renew this people of ours.

作新斯民 as verb 作 + object 新斯民, which can also be thought of as verb 新 + object 斯民, can be seen [http://sillok.history.go.kr/main/main.do here].
*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

秉大公而嚴黜陟
Hold onto the great fairness, and be strict to promotion and expel.

*Discussion Questions:

==='''Student 10 : (Kanghun Ahn)'''===
----

揭至明而別情僞剸裁盤錯伸理冤枉

Lifting up the supreme luminosity (intelligence), in order to differentiate what is right and wrong, cutting out the entangled issues, and relieving the unresolved grievances

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1543年李彦迪諭書

2019-07-12T01:15:30Z

Kanghunahn:

{{Primary Source Document3
|Image = 1543년이언적유서.jpg
|English =
|Chinese = 1543年李彦迪諭書
|Korean = 1543년 이언적 유서(''Yi Eonjeok Yuseo'')
|Genre = [[Royal Court Documents]]
|Type = Instructions
|Author = 國王:中宗
|Source = [http://archive.aks.ac.kr/Inspection/insDirView.aspx?dataUCI=G002+AKS+KSM-XA.1543.1111-20101008.B043a_065_00011_XXX Old Documents and Sources (한국고문서자료관)]
|Year = 1543
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:50%;"|Classical Chinese || style="width:50%;"| English
|-
|
▣…▣

荐臻專城或存於▣▣
赤子未蒙其實澤
脫有▣(緩)急, 將何措,
宜益軫, 予懷其惟重臣
惟卿, 德涵內外, 學造精微, 敦大而高明,
方嚴而簡默,
處論思之地, 嘉猷累陳, 作親民之官, 善政素著,
允釐庶績, 方參廟謨,

今授卿以本道觀察使兼兵馬水軍節度使
卿其體予倚任
專推卿孝友之政
課農桑以衣食吾民
明敎化以作新斯民
秉大公而嚴黜陟
揭至明而別情僞
剸裁盤錯
伸理冤枉, 罪關大憂,
錄狀啓稟官
堂上斷以卿衷
故玆敎示
想宜知悉

嘉靖▣…▣八月初十日

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>
《書·堯典》：“允釐百工，庶績咸熙。”

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
11. 罪關大憂, 錄狀啓稟官堂上斷以卿衷, 故玆敎示想宜知悉
If the crimes should raise grave concerns, you should report to the office, and the high ministers (ranking 3a and above) will make a judgment based on your faithful report. I, the king, hereby instruct you thus, and you should consider and remember all my instructions.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
荐臻專城或存於▣▣赤子未蒙其實澤

Translation:
Successive local officials might be ...
Common people have not yet received the real benefits [of governance].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
脫有▣(緩)急將何措宜益軫予懷其惟重臣

As to a dire and urgent situation, what to do with it? One ought to handle it with more measured deliberations. I can only think of one right minister [who is qualified to take up such task].

Translator's note:
The meaning of 脫有緩急 is evading for a modern reader. But it is apparently a very common idiom during the Choson dynasty. A search in the Veritable Records of the Choson Dynasty (조선왕조실록) yields 283 results. From my brief survey, the idiom seemingly refers to a dire and urgent situation.

Example:
태종실록 14권, 태종 7년 7월 27일 戊寅 2번째기사 開雲浦至甘北浦水路五息, 陸路四息, 脫有緩急, 難以相救。

세종실록 88권, 세종 22년 3월 1일 癸卯 3번째기사 今聞高興新鎭, 置於隔海之地三十餘里, 脫有緩急, 人民被虜可慮。

광해군일기[중초본] 7권, 광해 1년 6월 8일 丁巳 3번째기사 近因南邊稍靜, 人之視舟師若筌蹄然, 減損兩湖入防之船, 只存本道船二十餘隻。其勢將至於停罷, 脫有緩急, 將何以應敵乎?

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----
惟卿德涵內外學造精微敦大而高明方嚴而簡默

Only you, minister, are embodied with virtue inside and outside. Your knowledge is profound and subtle. You are great and brilliant. You are upright and solemn, and [in the same time] simple and quiet.

*Discussion Questions:

Under which circumstances this order could be declined (e.g., a disease, an ill father or son to take care of)? How would a minister notify it (through which means, which institution)? What would be the possible sanctions towards a minister refusing to obey this kind of order although he has reasons to?

==='''Student 4 : King Kwong Wong'''===
----
處論思之地嘉猷累陳作親民之官, 善政素著
When posited in situations of discussing your ideas, you repeatedly lay out excellent plans for governance. Being an official of renewing people, your good governance is always outstanding.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----
允釐庶績方參廟謨

You have governed many tasks so sincerely that you can now participate in the discussion of the court.

==='''Student 6 : Stacey Lui'''===
----
卿其體予倚任專推卿孝友之政

I deeply trust your character. Now you should devote yourself to extending the governance of filial piety and friendship.

*Discussion Questions:

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

課農桑以衣食吾民

Study farming and sericulture to feed and clothe our people.

*Discussion Questions:

==='''Student 8 : Q'''===
----
明敎化以作新斯民

Let "instruction and transformation" shine so as to renew this people of ours.

作新斯民 as verb 作 + object 新斯民, which can also be thought of as verb 新 + object 斯民, can be seen [http://sillok.history.go.kr/main/main.do here].
*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

秉大公而嚴黜陟
Hold onto the great fairness, and be strict to promotion and expel.

*Discussion Questions:

==='''Student 10 : (Kanghun Ahn)'''===
----

揭至明而別情僞剸裁盤錯伸理冤枉

Lifting up the supreme luminosity (intelligence), in order to differentiate what is right and wrong, cutting out entangled issues, and relieving the unresolved grievances

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1543年李彦迪諭書

2019-07-12T01:14:11Z

Kanghunahn:

{{Primary Source Document3
|Image = 1543년이언적유서.jpg
|English =
|Chinese = 1543年李彦迪諭書
|Korean = 1543년 이언적 유서(''Yi Eonjeok Yuseo'')
|Genre = [[Royal Court Documents]]
|Type = Instructions
|Author = 國王:中宗
|Source = [http://archive.aks.ac.kr/Inspection/insDirView.aspx?dataUCI=G002+AKS+KSM-XA.1543.1111-20101008.B043a_065_00011_XXX Old Documents and Sources (한국고문서자료관)]
|Year = 1543
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:50%;"|Classical Chinese || style="width:50%;"| English
|-
|
▣…▣

荐臻專城或存於▣▣
赤子未蒙其實澤
脫有▣(緩)急, 將何措,
宜益軫, 予懷其惟重臣
惟卿, 德涵內外, 學造精微, 敦大而高明,
方嚴而簡默,
處論思之地, 嘉猷累陳, 作親民之官, 善政素著,
允釐庶績, 方參廟謨,

今授卿以本道觀察使兼兵馬水軍節度使
卿其體予倚任
專推卿孝友之政
課農桑以衣食吾民
明敎化以作新斯民
秉大公而嚴黜陟
揭至明而別情僞
剸裁盤錯
伸理冤枉, 罪關大憂,
錄狀啓稟官
堂上斷以卿衷
故玆敎示
想宜知悉

嘉靖▣…▣八月初十日

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>
《書·堯典》：“允釐百工，庶績咸熙。”

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
11. 罪關大憂, 錄狀啓稟官堂上斷以卿衷, 故玆敎示想宜知悉
If the crimes should raise grave concerns, you should report to the office, and the high ministers (ranking 3a and above) will make a judgment based on your faithful report. I, the king, hereby instruct you thus, and you should consider and remember all my instructions.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
荐臻專城或存於▣▣赤子未蒙其實澤

Translation:
Successive local officials might be ...
Common people have not yet received the real benefits [of governance].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
眖有▣(緩)急將何措宜益軫予懷其惟重臣

There are matters non-urgent and urgent. What to do with them? One ought to handle them with more measured deliberations. I can only think of one right minister [who is qualified to take up such task].

Translator's note:
The meaning of 脫有緩急 is evading for a modern reader. But it is apparently a very common idiom during the Choson dynasty. A search in the Veritable Records of the Choson Dynasty (조선왕조실록) yields 283 results. From my brief survey, the idiom is seemingly related to military or logistical maneuverability and used to describe a difficulty in maneuvering.

Example:
태종실록 14권, 태종 7년 7월 27일 戊寅 2번째기사 開雲浦至甘北浦水路五息, 陸路四息, 脫有緩急, 難以相救。

세종실록 88권, 세종 22년 3월 1일 癸卯 3번째기사 今聞高興新鎭, 置於隔海之地三十餘里, 脫有緩急, 人民被虜可慮。

광해군일기[중초본] 7권, 광해 1년 6월 8일 丁巳 3번째기사 近因南邊稍靜, 人之視舟師若筌蹄然, 減損兩湖入防之船, 只存本道船二十餘隻。其勢將至於停罷, 脫有緩急, 將何以應敵乎?

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----
惟卿德涵內外學造精微敦大而高明方嚴而簡默

Only you, minister, are embodied with virtue inside and outside. Your knowledge is profound and subtle. You are great and brilliant. You are upright and solemn, and [in the same time] simple and quiet.

*Discussion Questions:

Under which circumstances this order could be declined (e.g., a disease, an ill father or son to take care of)? How would a minister notify it (through which means, which institution)? What would be the possible sanctions towards a minister refusing to obey this kind of order although he has reasons to?

==='''Student 4 : King Kwong Wong'''===
----
處論思之地嘉猷累陳作親民之官, 善政素著
When posited in situations of discussing your ideas, you repeatedly lay out excellent plans for governance. Being an official of renewing people, your good governance is always outstanding.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----
允釐庶績方參廟謨

You have governed many tasks so sincerely that you can now participate in the discussion of the court.

==='''Student 6 : Stacey Lui'''===
----
卿其體予倚任專推卿孝友之政

I deeply trust your character. Now you should devote yourself to extending the governance of filial piety and friendship.

*Discussion Questions:

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

課農桑以衣食吾民

Study farming and sericulture to feed and clothe our people.

*Discussion Questions:

==='''Student 8 : Q'''===
----
明敎化以作新斯民

Let "instruction and transformation" shine so as to renew this people of ours.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

秉大公而嚴黜陟
Hold onto the great fairness, and be strict to promotion and expel.

*Discussion Questions:

==='''Student 10 : (Kanghun Ahn)'''===
----

揭至明而別情僞剸裁盤錯伸理冤枉

Lifting up the supreme luminosity (intelligence), in order to differentiate what is right and wrong, cutting out the entangled issues, and relieving the unresolved grievances

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1543年李彦迪諭書

2019-07-12T01:09:18Z

Kanghunahn:

{{Primary Source Document3
|Image = 1543년이언적유서.jpg
|English =
|Chinese = 1543年李彦迪諭書
|Korean = 1543년 이언적 유서(''Yi Eonjeok Yuseo'')
|Genre = [[Royal Court Documents]]
|Type = Instructions
|Author = 國王:中宗
|Source = [http://archive.aks.ac.kr/Inspection/insDirView.aspx?dataUCI=G002+AKS+KSM-XA.1543.1111-20101008.B043a_065_00011_XXX Old Documents and Sources (한국고문서자료관)]
|Year = 1543
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:50%;"|Classical Chinese || style="width:50%;"| English
|-
|
▣…▣

荐臻專城或存於▣▣赤子未蒙其實澤

眖有▣(緩)急將何措宜益軫予懷其惟重臣

惟卿德涵內外學造精微敦大而高明方嚴

而簡默處論思之地嘉猷累陳作親民之官善

政素著允釐庶績方參廟謨今授卿以本道

觀察使兼兵馬水軍節度使卿其體予倚任

專推卿孝友之政課農桑以衣食吾民明敎

化以作新斯民秉大公而嚴黜陟揭至明而別

情僞剸裁盤錯伸理冤枉罪關大憂錄狀啓

稟官▣堂上斷以卿衷故玆敎示想宜知悉

嘉靖▣…▣八月初十日

---------
荐臻專城或存於▣▣
赤子未蒙其實澤
眖有▣(緩)急, 將何措,
宜益軫, 予懷其惟重臣
惟卿, 德涵內外, 學造精微, 敦大而高明,
方嚴而簡默,
處論思之地, 嘉猷累陳, 作親民之官, 善政素著,
允釐庶績, 方參廟謨,

今授卿以本道觀察使兼兵馬水軍節度使
卿其體予倚任
專推卿孝友之政
課農桑以衣食吾民
明敎化以作新斯民
秉大公而嚴黜陟
揭至明而別情僞
剸裁盤錯
伸理冤枉, 罪關大憂,
錄狀啓稟官
堂上斷以卿衷
故玆敎示
想宜知悉

嘉靖▣…▣八月初十日

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>
《書·堯典》：“允釐百工，庶績咸熙。”

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
11. 罪關大憂, 錄狀啓稟官堂上斷以卿衷, 故玆敎示想宜知悉
If the crimes should raise grave concerns, you should report to the office, and the high ministers (ranking 3a and above) will make a judgment based on your faithful report. I, the king, hereby instruct you thus, and you should consider and remember all my instructions.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
荐臻專城或存於▣▣赤子未蒙其實澤

Translation:
Successive local officials might be ...
Common people have not yet received the real benefits [of governance].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
眖有▣(緩)急將何措宜益軫予懷其惟重臣

There are matters non-urgent and urgent. What to do with them? One ought to handle them with more measured deliberations. I can only think of one right minister [who is qualified to take up such task].

Translator's note:
The meaning of 脫有緩急 is evading for a modern reader. But it is apparently a very common idiom during the Choson dynasty. A search in the Veritable Records of the Choson Dynasty (조선왕조실록) yields 283 results. From my brief survey, the idiom is seemingly related to military or logistical maneuverability and used to describe a difficulty in maneuvering.

Example:
태종실록 14권, 태종 7년 7월 27일 戊寅 2번째기사 開雲浦至甘北浦水路五息, 陸路四息, 脫有緩急, 難以相救。

세종실록 88권, 세종 22년 3월 1일 癸卯 3번째기사 今聞高興新鎭, 置於隔海之地三十餘里, 脫有緩急, 人民被虜可慮。

광해군일기[중초본] 7권, 광해 1년 6월 8일 丁巳 3번째기사 近因南邊稍靜, 人之視舟師若筌蹄然, 減損兩湖入防之船, 只存本道船二十餘隻。其勢將至於停罷, 脫有緩急, 將何以應敵乎?

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----
惟卿德涵內外學造精微敦大而高明方嚴而簡默

Only you, minister, are embodied with virtue inside and outside. Your knowledge is profound and subtle. You are great and brilliant. You are upright and solemn, and [in the same time] simple and quiet.

*Discussion Questions:

Under which circumstances this order could be declined (e.g., a disease, an ill father or son to take care of)? How would a minister notify it (through which means, which institution)? What would be the possible sanctions towards a minister refusing to obey this kind of order although he has reasons to?

==='''Student 4 : King Kwong Wong'''===
----
處論思之地嘉猷累陳作親民之官, 善政素著
When posited in situations of discussing your ideas, you repeatedly lay out excellent plans for governance. Being an official of renewing people, your good governance is always outstanding.

*Discussion Questions:

==='''Student 5 : 신동조'''===
----
允釐庶績方參廟謨

You have governed many tasks so sincerely that you can now participate in the discussion of the court.

==='''Student 6 : Stacey Lui'''===
----
卿其體予倚任專推卿孝友之政

I deeply trust your character. Now you should devote yourself to extending the governance of filial piety and friendship.

*Discussion Questions:

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

課農桑以衣食吾民

Study farming and sericulture to feed and clothe our people.

*Discussion Questions:

==='''Student 8 : Q'''===
----
明敎化以作新斯民

Let "instruction and transformation" shine so as to renew this people of ours.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

秉大公而嚴黜陟
Hold onto the great fairness, and be strict to promotion and expel.

*Discussion Questions:

==='''Student 10 : (Kanghun Ahn)'''===
----

揭至明而別情僞剸裁盤錯伸理冤枉

Lifting up the supreme luminosity (intelligence), in order to differentiate what is right and wrong, cutting out entangled issues, and relieving the unresolved grievances

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1543年李彦迪諭書

2019-07-12T00:29:40Z

Kanghunahn:

{{Primary Source Document3
|Image = 1543년이언적유서.jpg
|English =
|Chinese = 1543年李彦迪諭書
|Korean = 1543년 이언적 유서(''Yi Eonjeok Yuseo'')
|Genre = [[Royal Court Documents]]
|Type = Instructions
|Author = 國王:中宗
|Source = [http://archive.aks.ac.kr/Inspection/insDirView.aspx?dataUCI=G002+AKS+KSM-XA.1543.1111-20101008.B043a_065_00011_XXX Old Documents and Sources (한국고문서자료관)]
|Year = 1543
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:50%;"|Classical Chinese || style="width:50%;"| English
|-
|
▣…▣

荐臻專城或存於▣▣赤子未蒙其實澤

眖有▣(緩)急將何措宜益軫予懷其惟重臣

惟卿德涵內外學造精微敦大而高明方嚴

而簡默處論思之地嘉猷累陳作親民之官善

政素著允釐庶績方參廟謨今授卿以本道

觀察使兼兵馬水軍節度使卿其體予倚任

專推卿孝友之政課農桑以衣食吾民明敎

化以作新斯民秉大公而嚴黜陟揭至明而別

情僞剸裁盤錯伸理冤枉罪關大憂錄狀啓

稟官▣堂上斷以卿衷故玆敎示想宜知悉

嘉靖▣…▣八月初十日

---------
荐臻專城或存於▣▣
赤子未蒙其實澤
眖有▣(緩)急, 將何措,
宜益軫, 予懷其惟重臣
惟卿, 德涵內外, 學造精微, 敦大而高明,
方嚴而簡默,
處論思之地, 嘉猷累陳, 作親民之官, 善政素著,
允釐庶績, 方參廟謨,

今授卿以本道觀察使兼兵馬水軍節度使
卿其體予倚任
專推卿孝友之政
課農桑以衣食吾民
明敎化以作新斯民
秉大公而嚴黜陟
揭至明而別情僞
剸裁盤錯
伸理冤枉, 罪關大憂,
錄狀啓稟官
堂上斷以卿衷
故玆敎示
想宜知悉

嘉靖▣…▣八月初十日

||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>
《書·堯典》：“允釐百工，庶績咸熙。”

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:
11. 罪關大憂, 錄狀啓稟官堂上斷以卿衷, 故玆敎示想宜知悉
If the crimes should raise grave concerns, you should report to the office, and the high ministers (ranking 3a and above) will make a judgment based on your faithful report. I, the king, hereby instruct you thus, and you should consider and remember all my instructions.

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:
荐臻專城或存於▣▣赤子未蒙其實澤

Translation:
Successive magistrates might be ...
Common people have not yet received the real benefits [of governance].

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
眖有▣(緩)急將何措宜益軫予懷其惟重臣

There are matters non-urgent and urgent. What to do with them? One would be benefited with more measured deliberations. I think only you, my important minister, is qualified to take up the role.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----
惟卿德涵內外學造精微敦大而高明方嚴而簡默

Only you, minister, are embodied with virtue inside and outside [the court]. Your knowledge is profound and subtle. You are great and brilliant. You are upright and solemn, and [in the same time] simple and quiet.

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----
處論思之地嘉猷累陳作親民之官
When posited in the situation of discussing his ideas, he repeatedly stated good plans for governance. Being an official of renewing his people,

*Discussion Questions:

==='''Student 5 : 신동조'''===
----
善政素著允釐庶績方參廟謨

[You] must govern well all the time; Govern numerous artisans sincerely and (?) [or "Govern sincerely, then you can achieve many things."]; Always participate in the discussion of the court

==='''Student 6 : Stacey Lui'''===
----
卿其體予倚任專推卿孝友之政

I rely on you, my minister. You who devote yourself to the promotion of what is filial and companionable.

*Discussion Questions:

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

*Discussion Questions:

==='''Student 8 : Q'''===
----
明敎化以作新斯民
Let [wrong but: edification] shine by [leading or causing] the people to renew themselves.

*Discussion Questions:

==='''Student 9 : Yeonjae Ra'''===
----

秉大公而嚴黜陟
Hold onto the great fairness, and be strict to promotion and expel.

*Discussion Questions:

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

揭至明而別情僞剸裁盤錯伸理冤枉

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 1792年金憙訓諭敎書

2019-07-10T05:21:00Z

Kanghunahn:

{{Primary Source Document3
|Image = 김희훈유교서1792.jpg
|English =
|Chinese = 1792年金憙訓諭敎書
|Korean = 1792년 김희 훈유교서
|Genre = [[Royal Court Documents]]
|Type = Instructions
|Author = 國王:正祖
|Year = 1792
|Source = 《韓國古文書精選>》 3, ｢訓諭敎書｣, 11.52-53.
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

1792年(正祖 16) 7月 3日咸境道觀察使兼兵馬水軍節度使都巡察使咸興府尹金憙(1729∼1800)에게 내려진 文書이다.

金憙는 金相庚의 아들이고, 本貫은 光山이다. 1773년에 增廣文科에 兵科로 及第하였고, 1777年(正祖 1)에 抄啓御史에 選拔되었다. 그 뒤 持平, 奎章閣直閣, 吏曹佐郎, 校理, 大司諫, 大司成, 江原道觀察使, 吏曹參議, 大司憲, 吏曹參判, 弘文館副提學, [http://sillok.history.go.kr/popup/viewer.do?id=wva_11403025_001&type=view&reSearchWords=&reSearchWords_ime=# 光州牧使], 刑曹判書, 禮曹判書, 京畿道觀察使, 瑞興府使, 吏曹參判, 咸鏡道觀察使, 右議政 등을 歷任하였다. 時派와 僻派의 다툼에 人物을 薦擧한 것이 말썽이 되어 물러났고, 뒤에 다시 判中樞府事를 거친 뒤 領中樞府事가 되고, 1795年과 1797年에 同知兼謝恩使로 淸나라에 다녀온 뒤 耆老所에 들어갔다.

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
敎資憲大夫, 行咸鏡道觀察使·兼兵馬水軍節度使·都巡察使·咸興府尹金憙書,
王若曰, 歷數海東八域, 雄藩最稱於邊防, 專統關北一方, 諸閫咸聽其節制, 非重臣, 莫可使也,
當是時, 屬之誰乎, 惟卿名門肖孫, 華署學士, 經說雍容, 可聽淵源有來, 議論激昻, 自持酒酣以往,
金帶自致於八座, 苦蘖淸規, 玉節曾假於兩藩, 甘棠餘頌, 凡內外履歷之地,
而大小咸得其宜, 言念丙枕宵旰之憂, 尤重北藩懷撫之政,
龍興王迹, 至今説豐沛舊鄕, 鳥棧地形, 從古稱隴蜀故道, 士馬甲兵之精銳,
臺隍亭障之堅高, 軍容壯而國勢可尊, 朔氣豁而邊警宜熄,
然王化未遍於遐遠, 旣失撫御之方, 伊土俗半雜於華夷, 率多麤悍之習,
拘於簿書期會, 吏咸從而弄文法焉, 仍之水旱㐫荒, 民奈何不窮且盜也,
山社之接濟無策, 政須實心之懷綏, 廟官之儀品載新, 尤見事面之重大,
非卿, 莫可得人, 於斯, 玆授卿以咸鏡道觀察使·兼兵馬水軍節度使·都巡察使·咸興府尹, 卿其勉恢良圖, 思副寵命, 布敎條而振士習, 明紀律而詰戎機, 蔘貂之禁嚴, 遍察廉黷, 弓馬之俗難化, 并施恩威, 至如禀處裁斷之規, 有掌故耳, 若夫弛張設施之道, 宜肩乃心, 於戲, 隻日花甎出, 自三清卿月, 千里楡塞去, 作一路福星, 故玆教示, 相宜知悉,

乾隆五十七年七月初三日,

(施命之寶一三個)

||
(translation)
The King [thus] speaks: Throughout all ages the East of the Ocean [Haedong, meaning Korea] with its eight provinces has been reckoned as the valiant vassal state, most eminently praised among the frontiers. If the Gwanbuk [lit.north of the passes ] region is thoroughly governed, all the other regions would listen to [the governor's] directions [節制]. Nobody else but an an important minister could be appointed [for such post]. At the present period, to whom should it belong? Only you, my minister, are a descendant of a prominent family and decent grandson.

|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----
敎資憲大夫, 行咸鏡道觀察使·兼兵馬水軍

(2)　　節度使·都巡察使·咸興府尹金憙書,

(3)　王若曰, 歷數海東八域, 雄藩最稱於邊防,

(4)　　專統關北一方, 諸閫咸聽其節制, 非重

(5)　　臣, 莫可使也,

The King [thus] speaks: Throughout all ages the East of the Ocean [Haedong, meaning Korea] with its eight provinces has been reckoned as the valiant vassal state, most eminently praised among the frontiers. If the Gwanbuk [lit.north of the passes ] region is thoroughly governed, all the other regions would listen to [the governor's] directions [節制]. Nobody else but an an important minister could be appointed [for such post]. At the present period, to whom should it belong? Only you, my minister, are a descendant of a prominent family and decent grandson.

當是時, 屬之誰乎, 惟卿名

(6)　　門肖孫, 華署學士, 經說雍容, 可聽淵源

(7)　　有來, 議論激昻, 自持酒酣以往, 金帶自

(8)　　致於八座, 苦蘖淸規, 玉節曾假於兩

(9)　　藩, 甘棠餘頌, 凡內外履歷之地, 而大小咸

(10)　　得其宜, 言念丙枕宵旰之憂, 尤重北藩懷

(11)　　撫之政, 龍興

(12)　王迹, 至今説豐沛舊鄕, 鳥棧地形, 從古稱

(13)　　隴蜀故道, 士馬甲兵之精銳, 臺隍亭障

(14)　　之堅高, 軍容壯而國勢可尊, 朔氣豁而

(15)　　邊警宜熄, 然王化未遍於遐遠, 旣失撫

(16)　　御之方, 伊土俗半雜於華夷, 率多麤悍

(17)　　之習, 拘於簿書期會, 吏咸從而弄文法焉,

(18)　　仍之水旱㐫荒, 民奈何不窮且盜也, 山社

(19)　　之接濟無策, 政須實心之懷綏,

(20)　　廟官之儀品載新, 尤見事面之重大, 非卿,

(21)　　莫可得人, 於斯, 玆授卿以咸鏡道觀察

(22)　　使·兼兵馬水軍節度使·都巡察使·咸興

(23)　　府尹, 卿其勉恢良圖, 思副寵命, 布敎條

(24)　　而振士習, 明紀律而詰戎機, 蔘貂之禁

(25)　嚴, 遍察廉黷, 弓馬之俗難化, 并施恩威,

(26)　至如禀處裁斷之規, 有掌故耳, 若夫弛

(27)　張設施之道, 宜肩乃心, 於戲, 隻日花甎出,

(28)　自三清卿月, 千里楡塞去, 作一路福星,

(29)　故玆教示, 相宜知悉,

(30)　乾隆五十七年七月初三日,

(施命之寶一三個)

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:

金帶自致於八座, 苦蘖淸規, 玉節曾假於兩藩, 甘棠餘頌。

Translation:
The golden belt (granted by the emperor) has been sent to the eight high official positions. The strict regulations are like bitter tillers (of trees).
The jade knot (used as a symbol of defending the country) has once been lent to two northern provinces. The eulogy remains is like sweet cherry-apple (flowers).

《周礼·地官·掌节》：“守邦国者用玉节，守都鄙者用角节。”

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----
凡內外履歷之地, 而大小咸得其宜,

Everywhere you worked, be the tasks big or small, you accomplished with appropriateness.
----
敎資憲大夫, 行咸鏡道觀察使·兼兵馬水軍節度使·都巡察使·咸興府尹金憙書

Instruction to Grand Master for Assisting the Censorate Kim Hŭi who is to take on the role of the Surveillance Commissioner, Military Commissioner of the Army, Cavalry and Navy , Envoy Commander-in-chief of Hamgyŏng Province and Prefect of Hamhŭng Prefecture.

*Discussion Questions:

==='''Student 3 : Younès M'Ghari'''===
----
言念丙枕宵旰之憂, 尤重北藩懷撫之政,

I thought [in words] of [this] worry which did not let me sleep at the byông time<sup>1</sup>.

I consider highly important the governance of cultivating peace in the Northern hedges.

<sup>1</sup> 丙枕 (Chinese: bing), the third time period of the night out of 5 in the Chinese traditional system, that is around midnight.

<sup>2</sup> 宵旰 (“from night to evening”) is an idiomatic expression (ex: 宵旰圖治, 宵旰憂勞, 宵旰所勞).

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:

敎資憲大夫, 行咸鏡道觀察使·兼兵馬水軍節度使·都巡察使·咸興府尹金憙書
Instruction to Kim Hŭi (Gim Hui), Grand Master of Aiding Statute, acting Surveillance Commissioner of Hamgyŏng (Hamgyeong) Province, concurrently Army and Navy Commander, Supreme Mobile Inspector, and Chief Magistrate of Hamhŭng (Hamheung).

龍興王迹, 至今説豐沛舊鄕,
As to the royal traces of dragon rising, until now it is said to be the old village of Fengpei.<ref>This refers to the hometown of Gaozu, the founder of the Han dynasty.</ref>

鳥棧地形, 從古稱隴蜀故道
As to the terrains of dangerously narrow paths,<ref>鳥棧 refers to 鳥道 and 棧道, two expressions of dangerous narrow roads.</ref> since antiquity it is called the ancient road between Long and Shu.<ref>Long refers to nowaday Gansu, while Shu refers to Sichuan.</ref>

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

*Discussion Questions:

==='''Student 6 : Stacey Lui'''===
----

*Discussion Questions:

敎資憲大夫, 行咸鏡道觀察使·兼兵馬水軍節度·都巡察使·咸興府尹金憙書

I write in order to instruct that Constitutional Asset Minister Kim Hui will undertake the duties of Surveillance Commissioner of Hamgyŏng Province, in conjunction with the roles of Military Commissioner of the Land and Navy Forces, Chief Border Inspector and Chief Magistrate of Hamhŭng.

軍容壯而國勢可尊, 朔氣豁而邊警宜熄

The army's appearance is strong and so the conditions of the state can be raised. The air of the north is plentiful and so the signals on the frontiers can be extinguished.

==='''Student 7 : Russell Guilbault'''===
----

資憲大夫, 行咸鏡道觀察使·兼兵馬水軍節度使·都巡察使·咸興府尹

Royal instruction: Minister of assistance in legislation, undertaking the duties of: Hamgyeong Province chief inspector, provincial governor of troops and water transport, chief of the capital inspection patrol, prefect of Hamheung. Appointee: Jinxi.

然王化未遍於遐遠, 旣失撫御之方,
伊土俗半雜於華夷, 率多麤悍之習,

However, the transformation effected by the king has not yet reached all far-away areas; we have already lost our methods of controlling and soothing [those people]. The customs of that land are half-mixed with Hua and barbarians, and they carry out many uncouth and hostile customs.

*Discussion Questions:

==='''Student 8 : Q'''===
----
拘於簿書期會, 吏咸從而弄文法焉,
仍之水旱㐫荒, 民奈何不窮且盜也

Tied up with all the official records and ledgers, and reporting sessions, all the officers simply oblige and fiddle with documents and laws.

Then, met with droughts and bad harvests, how can people avoid dire privation and not steal?

敎
資憲大夫, 行咸鏡道觀察使·兼兵馬水軍節度使·都巡察使·咸興府尹
金憙
書

Issuing order appointing Lord in Aid of Legal Order, Junior Second Grade, Lower Grade, to the position of
*Discussion Questions:

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

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----
敎資憲大夫
行咸鏡道觀察使·兼兵馬水軍節度使·都巡察使·咸興府尹金憙書

An instruction to Kim Hui, the grand master for assisting constitutions, assuming the duties of the commissioner of Hamgyong province, the military governor of navy and army, supreme mobile inspector, and the chief magistrate of Hamhung

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 成俔文明論

2019-07-04T12:31:22Z

Kanghunahn:

{{Primary Source Document3
|Image = 성현 용재총화(문명론).jpg
|English =
|Chinese = 文明論
|Korean = 문명론(''Munmyeongnon'')
|Genre = [[Literati Writings]]
|Type =
|Author = 成俔
|Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_GO_1306A_0090_000_0010_2004_001_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019

}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:90%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
我國與中朝不類。我人讀書。有音布釋口訣。故人未易學。中朝所言皆文字。無音釋口訣。故其學易就。我人奸巧多疑。常不信人。故人亦不信我。中朝人純厚無疑。雖與外人交賣。而不甚爭詰。我人雖臨小事輕躁喧鬧。故人多而不能就。中朝人靜默無言。人雖少而事易成。我人多食飮。苟失一時。枵腹無所措。細民貸於富屋。猶糜費而不知節用。以至於困。貴者多列酒食而不知厭。若起軍兵。則飛輓過半。行者出數里之程。而輜重塞途。中朝人不多食。一時所食只一燒餠。猶可度朝夕。不必啖飯。軍卒掛乾粮於馬鞍。以備飢餒。行者雖千萬里之遠。只齎銀錢。求飯卽食。求酒卽飮。求馬卽騎。求僕卽率。居有宇而宿有婦。故無難行之處。我人居官者。有早飯朝飯晝飯。或有無時會飮。侵軼僕隷。務要盛饌。句小失差。必加鞭扑。中朝人居官者雖公卿大夫。其家美備。飯肉一器。送于其司而饋之。我人出使外方者。則官吏迎送于境。先備酒食。其入邑也。邀留數日。大開宴席。務祟沈酗。無日蘇醒。因此得疾而廢者無算。其送別也。張幙於佳山勝水之間。挽袖不放。終日不已。故拙者耗敗官資。而日就頹廢。能者多營助利。而因售己私。官家日蕭。吏民日瘁。而不勝其苦矣。中朝人出使者。萬騎前導。節鉞輝煌。可謂盛矣。其入邑也。官吏拜于堂下。使人入房。只啖豚蹄糲飯。與伴從同宿一榻。明日卽行。官吏出五里之外。餞三杯而送之。官吏欲修人情。私備酒食。稱下程而饋之。故使不留連。官無費物。而州縣常足也。我國人物。奴婢居半。故雖名州鉅邑。而軍卒鮮少。中朝則人皆國人。戶皆精兵。雖小小僻邑。數萬之衆。可以猝辦。我人輕佻不定。民不畏吏。吏不畏士。士不畏大夫。大夫不畏公卿。上下相陵思相傾軋。中朝則下民畏吏如豺虎。吏畏公卿大夫如鬼神。公卿大夫畏上如天。故莅事則能就。出令則易從也。
||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:

-As this article takes China as an idealized model, how did people during the 15th-16th century Joseon understand their own culture? Are there any other literati writings which could give us further information?

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----

*Discussion Questions:

What do you think is the point of 成俔 tried to make in the essay? Is his depiction of China and Korea fair and trustworthy? If not, what is the reason of him depicting the two countries in such ways?

==='''Student 3 : Younès M'Ghari'''===
----

*Discussion Questions:

Were the author's representations towards China and Korea widely spread among Korean scholars? Even across the opposite political factions of the time?

What would have been the king's reaction if he could have read this text?

Who compiled this text, when and for what purpose? What kinds of texts precede and follow it in that compilation?

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:
Why did Sŏng Hyŏn (Seong Hyeon) write an essay comparing the Chosŏn (Joseon) people and the Chinese people? What did he want to achieve with this writing?

==='''Student 5 : (신동조)'''===
----

*Discussion Questions:
How reasonable or compelling of his writing? Is his statement on the cases of the Ming acceptable, apart from its effect as a writing strategy? Is it a philosophical thesis or rhetorical leaflet?

==='''Student 6 : Stacey'''===
----

*Discussion Questions:

What were the motivations behind this piece? Do you think the author is equally critical and reverent of Choson and Ming China, respectively, or is he idealising one in order to create a greater contrast?

Describe the relationship between China and Choson during the time of this text.

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:
# Seong Hyeon's criticism of the social/political organization of Joseon, compared to the Ming, seems to me to echo Gim Siseup's emphasis on the importance of 'myeongbun' 名分. Both Seong Hyeon and Gim Siseup believe a strictly enforced system of distinctions between various social ranks & positions is necessary for a country to be properly governed. I'd like to do some more looking into how important this concept was & how widely it circulated among literati during this period.

==='''Student 8 : Q'''===
----

*Discussion Questions:
Entertaining the possibility that all of our authors may be writing with intended ambiguities or hidden agenda. In case of 성현, what would be the reasonable limit of research determining or eliminating the possibility of such hidden agenda?

==='''Student 9 : Yeonjae Ra'''===
----

*Discussion Questions:

1. how the title “文明論” can be translated? (discussion of the civilization?)

2. why he only writes about the difference between choseon and ming dynasty? when we see the articles of 燕行使(usually 燕行錄), there are lots of contents dealing with the folk customs. are there some limitations to 朝天使 at early choseon period?

==='''Student 10 : (Kanghun Ahn)'''===
----

How accurate are Song Hyon's observations of China vis-a-vis the real China at the time?

Is it really a good rhetorical strategy to draw upon such a black and white logic to criticize one's own society?

How prevalent was it, among Choson literati, to utilize the idealized portrayal of China in order to criticize Choson society?

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 成俔文明論

2019-07-04T06:58:06Z

Kanghunahn:

{{Primary Source Document3
|Image = 성현 용재총화(문명론).jpg
|English =
|Chinese = 文明論
|Korean = 문명론(''Munmyeongnon'')
|Genre = [[Literati Writings]]
|Type =
|Author = 成俔
|Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_GO_1306A_0090_000_0010_2004_001_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019

}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:90%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
我國與中朝不類。我人讀書。有音布釋口訣。故人未易學。中朝所言皆文字。無音釋口訣。故其學易就。我人奸巧多疑。常不信人。故人亦不信我。中朝人純厚無疑。雖與外人交賣。而不甚爭詰。我人雖臨小事輕躁喧鬧。故人多而不能就。中朝人靜默無言。人雖少而事易成。我人多食飮。苟失一時。枵腹無所措。細民貸於富屋。猶糜費而不知節用。以至於困。貴者多列酒食而不知厭。若起軍兵。則飛輓過半。行者出數里之程。而輜重塞途。中朝人不多食。一時所食只一燒餠。猶可度朝夕。不必啖飯。軍卒掛乾粮於馬鞍。以備飢餒。行者雖千萬里之遠。只齎銀錢。求飯卽食。求酒卽飮。求馬卽騎。求僕卽率。居有宇而宿有婦。故無難行之處。我人居官者。有早飯朝飯晝飯。或有無時會飮。侵軼僕隷。務要盛饌。句小失差。必加鞭扑。中朝人居官者雖公卿大夫。其家美備。飯肉一器。送于其司而饋之。我人出使外方者。則官吏迎送于境。先備酒食。其入邑也。邀留數日。大開宴席。務祟沈酗。無日蘇醒。因此得疾而廢者無算。其送別也。張幙於佳山勝水之間。挽袖不放。終日不已。故拙者耗敗官資。而日就頹廢。能者多營助利。而因售己私。官家日蕭。吏民日瘁。而不勝其苦矣。中朝人出使者。萬騎前導。節鉞輝煌。可謂盛矣。其入邑也。官吏拜于堂下。使人入房。只啖豚蹄糲飯。與伴從同宿一榻。明日卽行。官吏出五里之外。餞三杯而送之。官吏欲修人情。私備酒食。稱下程而饋之。故使不留連。官無費物。而州縣常足也。我國人物。奴婢居半。故雖名州鉅邑。而軍卒鮮少。中朝則人皆國人。戶皆精兵。雖小小僻邑。數萬之衆。可以猝辦。我人輕佻不定。民不畏吏。吏不畏士。士不畏大夫。大夫不畏公卿。上下相陵思相傾軋。中朝則下民畏吏如豺虎。吏畏公卿大夫如鬼神。公卿大夫畏上如天。故莅事則能就。出令則易從也。
||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:

-As this article takes China as an idealized model, how did people during the 15th-16th century Joseon understand their own culture? Are there any other literati writings which could give us further information?

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----

*Discussion Questions:

What do you think is the point of 成俔 tried to make in the essay? Is his depiction of China and Korea fair and trustworthy? If not, what is the reason of him depicting the two countries in such ways?

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

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:
Why did Sŏng Hyŏn (Seong Hyeon) write an essay comparing the Chosŏn (Joseon) people and the Chinese people? What did he want to achieve with this writing?

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:
# Seong Hyeon's criticism of the social/political organization of Joseon, compared to the Ming, seems to me to echo Gim Siseup's emphasis on the importance of 'myeongbun' 名分. Both Seong Hyeon and Gim Siseup believe a strictly enforced system of distinctions between various social ranks & positions is necessary for a country to be properly governed. I'd like to do some more looking into how important this concept was & how widely it circulated among literati during this period.

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 10 : (Kanghun Ahn)'''===
----

How accurate are Song Hyon's observations of China vis-a-vis the real China at the time?

Is it really a good rhetorical strategy to draw upon such a black and white logic to criticize one's own society?

Was it really prevalent, among Choson literati, to utilize the idealized portrayal of China in order to criticize Choson society?

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-09-11T12:10:32Z

Kanghunahn:

(Translation) 命兩銓講究疏通庶類之方

2018-07-20T02:22:00Z

Kanghunahn:

{{Primary Source Document3
|Image = 정조실록1321.jpg
|English =
|Chinese = [https://goo.gl/ogRbmi 命兩銓講究疏通庶類之方]
|Korean = 명양전강구소통서류지방
|Genre = [[Literati Writings]]
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
| ○丁亥/命兩銓講究疏通庶類之方, 著成節目。敎曰: "昔我宣祖大王之敎曰: ‘葵藿傾陽, 不擇旁枝, 人臣願忠, 豈必正嫡?’ 大哉聖人之言也。然我國立國規模, 重名分尙地閥, 許要不許淸, 已有古人酌定之論。頃年臺閣通淸, 實出於先大王之苦心, 而以其事多掣礙, 反歸於有名無實, 半上落下。噫! 匹夫含冤, 足傷天和, 況許多庶流, 其麗不啻幾億, 則其間豈無才俊之士, 可以爲國需用? 而銓曹旣不以通淸侍從待之, 又不以奉常校書處之, 進退俱難, 疏滯無路, 枯項黃馘, 其將駢死於牖下。嗟彼庶流亦我臣子, 使不能得其所, 亦無以展其抱, 則是亦寡人之過也。其令兩銓之臣, 就議大臣, 所以疏通, 所以奬拔之方, 另加講究。文而至於某官, 蔭而至於某官, 武而至於某官, 酌定其階梯, 以存等威, 消詳其節目, 以廣仕路。" 吏曹進節目。【庶孽枳塞, 卽我東獨有之法也。始因一人之建議, 終成百年之痼弊。雖有才學拔萃之士, 率皆廢棄不用, 此豈上天生才之意, 王者立賢之道哉? 玆故先正臣趙光祖陳分庶孽之弊, 先正臣李珥立通仕路之論, 其他名碩之章奏筵白可按而徵。若夫許要不許淸, 卽仁祖朝啓下節目, 行之未久, 仍復廢閣, 俗習之難變, 積弊之難祛, 誠末如之何矣。惟我殿下追列祖欲行之志, 採名臣已定之論, 誕降德音, 纖悉懇惻, 用人才正國綱之道兩行不悖, 猗歟盛哉。考稽已往, 郞署州牧不一其數, 雖因其地閥才學, 俱非常調, 而中間廢塞, 非設法而禁之, 特有司格而不行, 仍循成習之致。今此成命, 非創無前之法, 實遵修舊章之意也。玆與禮兵曹長官商議槪加酌定, 條列于左。一, 文之分館武之始薦, 依前以校書館守部薦施行。一, 許要卽文參上, 戶刑工三曹之謂也。蔭武自當勿論, 該司判官以下之窠, 雖蔭武亦當無礙, 而如陵殿廟社宗簿五上司郞官監察禁都等窠, 在所勿論。一, 文武堂下官限府使, 堂上官限牧使。蔭之生進者許郡守, 有治績者許府使。未生進及引儀出身者限縣令, 有治續者許郡守。一, 文臣分館, 雖限芸閣, 直講以下窠幷無礙。武臣之都摠府訓副雖不當擧論, 中樞府無礙。一, 五衛將則文蔭武堂上幷無礙, 武臣之虞候例許之。一, 今玆條列, 只帶常例恒規之謂。若其文識行誼卓異者, 才器政續著顯者, 宜有拔例甄用之道, 必待乎一世公議所許然後, 廟堂銓曹稟旨施行。一, 我國用人旣尙門閥, 謂之均是庶類, 無所分別, 非愼惜之意。隨其本宗家世以爲差等之地。一, 庶孽稍進仕路之後, 或因嫡派之孱弱, 有壞亂名分之罪, 繩以以孽淩嫡之律。一, 外方鄕任, 則首任外諸般等任, 擇其可堪者, 許其參用。如有無知犯分之類, 藉此紛拏之弊, 自該道隨現, 重繩斷不饒貸。】
||
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 命兩銓講究疏通庶類之方

2018-07-20T01:49:19Z

Kanghunahn:

{{Primary Source Document3
|Image = 정조실록1321.jpg
|English =
|Chinese = [https://goo.gl/ogRbmi 命兩銓講究疏通庶類之方]
|Korean = 명양전강구소통서류지방
|Genre = [[Literati Writings]]
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
| ○丁亥/命兩銓講究疏通庶類之方, 著成節目。敎曰: "昔我宣祖大王之敎曰: ‘葵藿傾陽, 不擇旁枝, 人臣願忠, 豈必正嫡?’ 大哉聖人之言也。然我國立國規模, 重名分尙地閥, 許要不許淸, 已有古人酌定之論。頃年臺閣通淸, 實出於先大王之苦心, 而以其事多掣礙, 反歸於有名無實, 半上落下。噫! 匹夫含冤, 足傷天和, 況許多庶流, 其麗不啻幾億, 則其間豈無才俊之士, 可以爲國需用? 而銓曹旣不以通淸侍從待之, 又不以奉常校書處之, 進退俱難, 疏滯無路, 枯項黃馘, 其將駢死於牖下。嗟彼庶流亦我臣子, 使不能得其所, 亦無以展其抱, 則是亦寡人之過也。其令兩銓之臣, 就議大臣, 所以疏通, 所以奬拔之方, 另加講究。文而至於某官, 蔭而至於某官, 武而至於某官, 酌定其階梯, 以存等威, 消詳其節目, 以廣仕路。" 吏曹進節目。【庶孽枳塞, 卽我東獨有之法也。始因一人之建議, 終成百年之痼弊。雖有才學拔萃之士, 率皆廢棄不用, 此豈上天生才之意, 王者立賢之道哉? 玆故先正臣趙光祖陳分庶孽之弊, 先正臣李珥立通仕路之論, 其他名碩之章奏筵白可按而徵。若夫許要不許淸, 卽仁祖朝啓下節目, 行之未久, 仍復廢閣, 俗習之難變, 積弊之難祛, 誠末如之何矣。惟我殿下追列祖欲行之志, 採名臣已定之論, 誕降德音, 纖悉懇惻, 用人才正國綱之道兩行不悖, 猗歟盛哉。考稽已往, 郞署州牧不一其數, 雖因其地閥才學, 俱非常調, 而中間廢塞, 非設法而禁之, 特有司格而不行, 仍循成習之致。今此成命, 非創無前之法, 實遵修舊章之意也。玆與禮兵曹長官商議槪加酌定, 條列于左。一, 文之分館武之始薦, 依前以校書館守部薦施行。一, 許要卽文參上, 戶刑工三曹之謂也。蔭武自當勿論, 該司判官以下之窠, 雖蔭武亦當無礙, 而如陵殿廟社宗簿五上司郞官監察禁都等窠, 在所勿論。一, 文武堂下官限府使, 堂上官限牧使。蔭之生進者許郡守, 有治績者許府使。未生進及引儀出身者限縣令, 有治續者許郡守。一, 文臣分館, 雖限芸閣, 直講以下窠幷無礙。武臣之都摠府訓副雖不當擧論, 中樞府無礙。一, 五衛將則文蔭武堂上幷無礙, 武臣之虞候例許之。一, 今玆條列, 只帶常例恒規之謂。若其文識行誼卓異者, 才器政續著顯者, 宜有拔例甄用之道, 必待乎一世公議所許然後, 廟堂銓曹稟旨施行。一, 我國用人旣尙門閥, 謂之均是庶類, 無所分別, 非愼惜之意。隨其本宗家世以爲差等之地。一, 庶孽稍進仕路之後, 或因嫡派之孱弱, 有壞亂名分之罪, 繩以以孽淩嫡之律。一, 外方鄕任, 則首任外諸般等任, 擇其可堪者, 許其參用。如有無知犯分之類, 藉此紛拏之弊, 自該道隨現, 重繩斷不饒貸。】
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Chŏnghae (1767, 1st Year of Chŏngjo): The king ordered the Ministries of Officials and Armed Forces to investigate the ways of liberating secondary sons, and further to write them down as a list of articles. The decree states as follows: “Back in the day, the decree of our King Sonjo the Great stated that as for sunflowers facing toward the Sun, the directions of their branches spreading out cannot be determined. All the officials want to pledge allegiance (to the court), so how is it that only legitimate sons are willing to do so? This indeed is the great words by the sage. However, our country only follows and emulates the practices of taking seriously the nominal status, and regarding highly of the regional cliques, so they are not being employed as the preeminent positions, though they are allowed to hold the important positions. The ancient people already provided discourses on this matter, by taking them seriously. Last year,
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=='''Discussion Questions'''==
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[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 湖西暗行御史封書

2018-07-20T01:12:45Z

Kanghunahn:

{{Primary Source Document3
|Image = 호서암행어사봉서1799.jpg
|English =
|Chinese = 湖西暗行御史封書
|Korean =
|Genre = [[Royal Documents]]
|Type =
|Author =
|Year = 1799
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

During the reign of Jeongjo (Chŏngjo), the famine relief policy became systematized and established as a routine government operations. For example, the published a series of publications such as that provided the previous examples of famine relief policy 八道賑穀假令, 惠政年表, and 惠政要覽<sup>1</sup>. As the relief policy become elaborated, the supervision of the actualization of the policy by the local magistrate also took on more significance. The authority of the under-cover sensor(amhaengeosa, or amhaengŏsa, 暗行御史) was elevated around the reign of Jeongjo to strengthen their supervisory role over the local magistrate’s famine relief operations. During his reign, an effort was made to standardize the items that the undercover censor has to evaluate regarding the works of local magistrate<sup>2</sup>.

In the year of 1799, a severe famine struck Chungcheong (Ch'ungch'ŏng) province. As the local magistrate enacts the famine relief policy and reports back, Jeongjo sent Sinhyeon (Shinhyŏn) (申絢) as the undercover sensor to supervise the work of famine relief and evaluate various government officials and local clerks. Jeongjo outlines the overall situations regarding the relief operations and assigns the Ups for the under-cover censor to be in charge of. Of the particular interest are the enumerated matters that particularly concerns Jeongjo. First, he mentions the problem of classification of the disaster strict administrative district. In the late Choson, the fraud regarding classification were prevalent for various reasons. One of the reasons is the local magistrate’ desire to gain fame by classifying the unites under his government to the categories that exaggerates the severity of the disaster. By that, the tax burden of people was reduced, and thereby the local magistrate could gain reputation as being a benevolent magistrate. The phrase that refers to this problem was yoye (要譽). This problem also appears in the standardized items for the under-cover censor<sup>3</sup>. He also points out the difficulty in classifying at the household level. A more fine-grained classification system at the household level is introduced for Jeolla(Chŏlla) province in the 18th year of Jeongjo. We can see the same classification is being used in this famine in Chungcheong province, and Jeongjo is worried about the accuracy of classification.

Another problem was the meddling of the local clerks in the famine relief operation. With various means, they intervene in this operations through various means and steals the benefit that must have been given to the people, or they would deceive the central government so that when people pay the taxes that was put off, they would just take over this payment. This problem is specifically referred in this document (停退之偏於官屬而不及貧殘者) and was later reported in detail back to the government by the under-cover censor<sup>4</sup>. He also refers to the failures such as incorrect pricing of the grain taxes and the defective central direction, and the various extortions like promulgating deceptive government regulation by the local clerks.

Finally, we can also see what other measure were used to alleviate the famine situations. For example, the government prohibited people from consuming(or making) liquor and from butchering the cow. The former is likely to be formulated to prevent people from wasting the grains on making liquor. The latter perhaps aims to protect the future labor force provided by cows which is likely to be consumed in the severe famine situation.

*References:

(1) 문용식. 2016. 1794년 전라도지역의 기근과 환곡의 활용. 역사와 실학, 제 61권. 90쪽.
(2) 정조실록 16권, 정조 7년 10월 29일 정해 3번째기사 1783년 청 건륭(乾隆) 48년 “비변사에서 올린 제도 어사 사목”
http://sillok.history.go.kr/id/kva_10710029_003
(3) ibid.
(4) 정조실록 51권, 정조 23년 5월 9일 병인 1번째기사 1799년 청 가경(嘉慶) 4년 “충청도 암행 어사 신현이 각 고을의 폐단에 대해 올린 별단”
http://sillok.history.go.kr/id/kva_12305009_001

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:50%;"| English
|-
|
湖西一路土瘠而旣不多出人惰而又不昏作衣食之源本不及於

兩南而今年賑邑又比兩南夥然一視之地尤未忍釋念者此也凡所

以措施區劃之者錢爲六萬穀近四萬而尤甚則照乙亥之例願納則

許空名之帖若使長吏得其人湖山千里之間尙庶幾回咷而爲笑但

邑邑有難擇任人人有難盡職則雖傾敖倉之粟而散水衡之財顧

何以濟衆生於溝壑之中乎衣繡者號稱直指以指陳之尙直也勿以

勢力爲憚勿以顔私爲拘齎去事目特泛說也外此當採者左錄可按

而栍邑之外傍郡沿路自可一體論列

　　栍邑

　牙山　平澤　泰安　延歧

面里分等尙云細矣細固難矣況民戶乎尤甚之中又有㝡尤甚名色

而戶之分等視邑之分等其所停退以次遞減邑雖之次戶則尤甚與尤

甚邑之尤甚戶眞箇諺所云草綠一色則牛羊何擇焉先自分等之精

濫各別詳探而停退之偏於官屬而不及貧殘者亦須採勘

賑口當從戶分等矣或有入於尤甚而不入於賑者或有付於賑而初

非入於尤甚秩者則二者之中一則誤矣

見今輪氣才霽瘡痍甫起此政涵濡呴育之時而所謂恤典之題

給不有朝飭邱原淺土行路猶歎至於病民救急則升龠有分而奸

胥輩誅求督若官令不但惠不下究反爲貽害之端寧不駭痛在

所嚴懲

誘以歲儉巧事掊克牛酒之當禁而其立心也在於懲贖不在於

守法民之受病莫大於此

本道番上之軍尤甚邑限明年換番而各邑邑底有所謂都家者

各哨旗隊長凡係呈訴糶糴出入官府之時日費百錢酒肉淋漓

及其上番當次也輒討其債於旗隊下諸卒每人幾出十餘兩尤

爲湖民痼瘼

恩津之江景結城之廣川卽湖西都會之地也魚鹽之所出舟車之所

湊民富俗厚自古稱樂土而近來漸不如古人烟日稀商估罕至此

必官吏之誅求日甚而村氓之生理日艱而然其所以擧瘼興弊之策另

具聞見以奏

平澤處在畿湖之交而湖南大路太半由此故屠牛犯禁自昔蕩

然官家進排又是無價官不惟不禁反令爲之距京師不滿百五十

里之地法之不行已如此他邑何論

||
As to the whole region of Hosŏ<sup>1</sup> its soil is barren and do not produce many [crops], its people are lazy and do not work hard. As for the sources of clothing and eating, originally it does not match those of Yangnam<sup>2</sup>; in addition, this year the ûp<sup>3</sup> [of Hosŏ] to be relieved are more than [those of] Yangnam. [Even if I am] conceiving these places with the same eye , I particularly do not bear feeling reassured. This is how it is. In general, to those who are under the jurisdiction of this measure, give 60.000 chŏn (RR: jeon) of money and nearly 40.000 units of crops. But if [the situation is] particularly severe, then following the precedent of the Ŭrhae (RR: Eulhae, pinyin: Yihai) year<sup>4</sup> grant those who are willing to pay the certificate of honorary title. If you dispatch Senior Subalterns and obtain such people, within the 1000 li of the lakes and mountains, people will likely turn their tears into laughter. But every ûp has difficulties in appointing officials, everyone has difficulties in fulfilling their duty. Thence, even if you empty the millet of the Ao Granary<sup>5</sup> and dispel the wealth of Shuiheng<sup>6</sup>. Thereby, how could you help all the people in the abyss? Those who wear embroideries are called the straight pointers because of the straightforwardness of their pointed statement. You should not be afraid of those in power; you should not be hindered by personal affection. The list of matters is explained very expensively. Aside from this [list], the places which have been selected, you can refer [to them] on the record to the left. And apart from the ûp that you are assigned, along the road of the neighbouring prefectures, you can make a list and judge altogether at your discretion.

Assigned ûp:

Asan (RR: Asan) / P'yŏngt'aek (RR: Pyeongtaek) / T'aean (RR: Taean) / Yŏn'gi (RR: Yeon’gi)

The classification in myôn (RR: myeon) and li administration is considered to be meticulous. It is meticulous, therefore it is difficult. Let alone people’s households. In the designation of “particularly severe,” there is also a designation of "the most particularly severe", and the ranking of households should emulate the ranking of ûp. As to the suspension [of grain taxes], the amount is reduced gradually according to their ranks. Although the ûp is the second worst, the households are now in "particularly severe" state. Comparing the ‘particular severe’ ûp and the ‘particularly severe’ household, it indeed reflects the saying, “Grass and green share the same color.” Between cows and sheep, which to choose? First, we should rank them, according to whether they are good or bad, then conduct a thorough investigation over each of them, and as to cases where the postponement was biased and went to the local functionaries than to those who are impoverished and injured; we should examine it in a more conscious manner. As the number of relieved people, we should rank according to the households. In one case [the relief] went to those who are in ‘particularly severe’, but did not go to those whom received the relieve. In another case the relieve was delivered [to the localities], but initially it did not go to those of the “particularly severe”; within these two cases, one is wrong.

We see that now the circulation of disease has eventually ceased, and the desolation after the disaster begins to appear. This is the moment to administer nourishment and nurturing, but the distribution of the so-called Hyulchôn<sup>7</sup> has no direction from the government. In the graveyard and swallow soil, passer-bys are still lamenting. As to the sick people and the relief of emergency, [even] the amount [of rice] has distinction. And the cunning clerks and the like extort [from people] and oversee [the extortion] as if following government orders. They do not only benefit from not being inspected, they unexpectedly begin to be calamities. I would rather be not terrified by the pain, and strictly punish [them] at their place.

Tempted by the year’s bad harvest, they opportunely commit extortion. Prohibiting beef and alcohol, and [so] establishing their mind aim to have them punished and redeem themselves; they do not aim at having them abiding the law. As for the disease that the people suffered, there is nothing greater than this.

As to this province’s Army of Rotation<sup>8</sup>, for the ûp of the particularly severe category, reduce the rotation duty next year. Under the ûp seat of each eup, there are so-called Toga (RR: Doga)<sup>9</sup>. When the head of each military unit visits the office regarding in general the matters of lawsuit and grain loans, the daily expense costs hundred chŏn, and meats and wines are abundantly offered. When their rotating duty is due, the Toga suddenly demands the payment of debt to the soldiers of the military units. Each person almost pays around ten yang. This has become a chronic disease of the people of Hosŏ.

Mount Kanggyŏng (RR: Ganggyeong) of Ŭnjin (RR: Eunjin) and Kwangch'ŏn (RR: Gwangcheon) river of Kyŏlsŏng (RR: Gyeolseong) are the metropolis areas of Hosŏ. It is where fishes and salt are produced, where boats and carriages are assembled; people are rich and the customs are honest and sincere; from ancient times it is called the land of joy. But lately it gradually does not match the ancient times: signs of people’s habitation become sparse daily and merchants rarely arrive. This must be the result of local functionaries’ extortion that is worsening daily, so the livelihood of the country people is deteriorating accordingly. As to the strategies that they used to raise sicknesses and flourish evils, there were separate reports that were memorialized to me.

As for P'yŏngt'aek, it situated at where the capital area and Hosŏ meet, and as for the main roads to Honam, over half come from here. Thus, as to the violation of the regulation on cow butchering, it was repeatedly committed since the distant past. Officials’ ostentation and extravagance are also priceless. Officials not only did not prohibit [it], on the contrary they cause people to do so. In a place less than a hundred fifty li from the capital, the situation where the law does not promulate has already become such state. What to say about the other ûp?

<sup>1</sup> 湖西：Hosŏ (RR: Hoseo, now Ch’ungch’ŏng (RR:Chungcheong) province)

<sup>2</sup> 兩南：Yangnam (RR: Yangnam) refers to the two Southernmost regions: Honam (湖南, now Chŏlla (RR: Jeolla) province) and Yŏngnam (嶺南 , now Kyŏngsang (RR: Gyeongsang) province).

<sup>3</sup> 邑：Ŭp (RR: eup) are equivalents of counties (or towns).

<sup>4</sup> There was a famine in the autumn of the Ŭrhae year, 1755, but we are not sure which measure is being referred, see http://sillok.history.go.kr/id/wua_13108016_002.

<sup>5</sup> A granary built by the First Emperor of Qin of China (220-210 BCE) to collect all the grains in his realm

<sup>6</sup> A government official during the Han dynasty (202 BCE-220 CE) responsible for overseeing the royal treasury and coinage

<sup>7</sup> 恤典: Hyulchôn (RR: Hyuljeon) is a law that the royal court applies to give financial support to relatives of people who have died or to those who suffered serious injury.

<sup>8</sup> This refers to the practice of taking turn to send the local army to the capital.

<sup>9</sup> This refers to the monopoly merchants.

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=='''Discussion Questions'''==
#Who first had the idea of relying on "undercover censors" (暗行御史) to ensure the respect of the central government's policies? Is this specific to the Kingdom of Chosôn?

#How many undercover censors would be dispatched at a time?

#How did the Choson court select the "undercover censors"? What sort of qualifications were they expected to meet?

#Did the undercover censors only work well? If not, would there be any documents in which they were complicit with their corresponding local magistrates, and indulged in any corruptions(e.g.extortion)?

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

==='''Student 1 : (Write your name)'''===
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*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : (Write your name)'''===
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==='''Student 4 : (Write your name)'''===
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==='''Student 5 : Inho Choi'''===
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*translations:

<sup>unit for measuring areas?</sup>

湖西(how do we translate?)一路(province or path?)土瘠而旣不多出, 人惰而又不昏作衣食之源,
本不及於兩南而今年賑邑又比兩南夥然一視之地尤未忍釋念者此也凡所

以措施區劃之者錢爲六萬穀近四萬而尤甚則照乙亥之例願納則

許空名之帖若使長吏得其人湖山千里之間尙庶幾回咷而爲笑但

邑邑有難擇任人人有難盡職則雖傾敖倉之粟而散水衡之財顧

何以濟衆生於溝壑之中乎衣繡者號稱直指以指陳之尙直也勿以

勢力爲憚勿以顔私爲拘齎去事目特泛說也外此當採者左錄可按

而栍邑之外傍郡沿路自可一體論列

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : (Write your name)'''===
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湖西一路, 土瘠而旣不多出, 人惰而又不昏作.

衣食之源, 本不及於兩南, 而今年賑邑, 又比兩南夥然,

一視之地, 尤未忍釋念者, 此也.

凡所以措施區劃之者, 錢爲六萬, 穀近四萬,

而尤甚則照乙亥之例, 願納則許空名之帖.

若使長吏, 得其人, 湖山千里之間, 尙庶幾回咷而爲笑.

但邑邑有難擇任, 人人有難盡職,

則雖傾敖倉之粟, 而散水衡之財.

顧何以濟衆生於溝壑之中乎.

衣繡者號稱直指, 以指陳之尙直也,

勿以勢力爲憚, 勿以顔私爲拘.

齎去事目, 特泛說也, 外此當採者, 左錄可按,

而栍邑之外, 傍郡沿路, 自可一體論列

　　栍邑

　牙山　平澤　泰安　延歧

面里分等, 尙云細矣. 細固難矣, 況民戶乎.

尤甚之中, 又有㝡尤甚名色.

而戶之分等, 視邑之分等.

其所停退, 以次遞減, 邑雖之次, 戶則尤甚.

與尤甚邑之尤甚戶, 眞箇諺所云草綠一色.

則牛羊何擇焉. 先自分等之精濫.

各別詳探, 而停退之偏於官屬而不及貧殘者, 亦須採勘.

賑口, 當從戶分等矣.

或有入於尤甚, 而不入於賑者,

或有付於賑, 而初非入於尤甚秩者, 則二者之中, 一則誤矣.

見今輪氣才霽, 瘡痍甫起.

此政涵濡呴育之時, 而所謂恤典之題給, 不有朝飭.

邱原淺土, 行路猶歎.

至於病民救急, 則升龠有分.

而奸胥輩誅求, 督若官令, 不但惠不下究, 反爲貽害之端.

寧不駭痛, 在所嚴懲,

誘以歲儉, 巧事掊克.

牛酒之當禁, 而其立心也在於懲贖, 不在於守法.

民之受病, 莫大於此.

本道番上之軍, 尤甚邑, 限明年換番.

而各邑邑底, 有所謂都家者, 各哨旗隊長, 凡係呈訴糶糴.

出入官府之時, 日費百錢, 酒肉淋漓.

及其上番當次也, 輒討其債於旗隊下諸卒.

每人幾出十餘兩, 尤爲湖民痼瘼.

恩津之江景, 結城之廣川, 卽湖西都會之地也.

魚鹽之所出, 舟車之所湊, 民富俗厚, 自古稱樂土.

而近來漸不如古, 人烟日稀,商估罕至.

此必官吏之誅求日甚, 而村氓之生理日艱而然.

其所以擧瘼興弊之策, 另具聞見以奏.

平澤, 處在畿湖之交. 而湖南大路, 太半由此.

故屠牛犯禁, 自昔蕩然.

官家進排, 又是無價.

官不惟不禁, 反令爲之.

距京師不滿百五十里之地, 法之不行, 已如此.

他邑何論.
*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-19T01:44:49Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來, 今年又以藕耕文編寄來, 此皆非世之常有. 購之千萬里之遠, 積有年而得之, 非一時之事也. 且世之滔滔, 惟權利之是趨, 爲之費心費力如此. 而不以歸之權利, 乃歸之海外蕉萃枯稿之人, 如世之趨權利者. 太史公云, 以權利合者, 權利盡以交疎, 君亦世之滔滔中一人, 其有超然自拔於滔滔, 權利之外, 不以權利視我耶. 太史公之言非耶? 孔子曰, 歲寒然後, 知松栢之後凋. 松栢是貫四時而不凋者, 歲寒以前一松栢也, 歲寒以後一松栢也. 聖人特稱之於歲寒之後, 今君之於我, 由前而無加焉, 由後而無損焉. 然由前之君, 無可稱, 由後之君, 亦可見稱於聖人也耶. 聖人之特稱非徒爲後凋之貞操勁節而已, 亦有所感發於歲寒之時者也. 西京淳厚之世, 以汲鄭之賢賓客與之盛衰, 如下邳榜門, 迫切之極矣, 悲夫阮堂老人書.
||
A Winterscape

Given to Usŏn (Yi Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) li away, and attained them through several years of effort. It is not an instant job. In the whirlpool of worldly affairs, only power and profit are to be pursued, so people spend their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [gave those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this whirlpool, but eventually freed yourself from it, while remaining aloof, so you do not see me through the lens of power and profit. Then, are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year gets cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you were not to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Xijing, such sages as Ji An and Zheng Dang-shi faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 成大中靑城雜記醒言

2018-07-18T02:47:39Z

Kanghunahn:

{{Primary Source Document3
|Image = 성언.JPG
|English =
|Chinese = 靑城雜記醒言
|Korean = 청성잡기 성언(''Cheongseongjapgi Seongeon'')
|Genre = [[Literati Writings]]
|Type =
|Author = 成大中
|Year = 18C
|Key Concepts= Aphorism
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

This short essay by Sŏngdaejung(成大中, Seongdaejung) provides a social background and justification for the policy of emancipating the slaves.

His status as a son of concubine(庶孼) seems to imply his personal connection with this rebellious groups of slaves described in the document. In the late Choson period, the capital suffered from the activities of many lawless gangs. With the increase of monetary economy and market, the number of people who were detached from the land and subsisted on their participation in the market economy has grown. At the same time, this new domain of social action opened up social places where people with grievances toward government can gather. The member of these gang spanned all the classes of Choson society. In particular, one type of gang, called the compact of swords(劍契, Kŏmgye), consisted mainly of sons of concubine and Chungin(中人, the middle person).<ref> 238쪽.</ref> Although Sŏngdaejung went high up in the hierarchy of officialdom, he might have real connection through this widespread network of gangs.

The presence of the stature of Buddha is also interesting. According to a research, the gangs made a compact of swords and followers against the nobles based on its faith in Maitreya Buddha.

Although the source of this story is unclear, the slave gang that appears in the story is likely to be one of these newly formed gangs in the late Choson period. In the wandering commoners and the run-away slaves often came to Seoul for living, and as a result the population of the capital increased fast. These people often resided outside the gates of the capital city. The geographical reference of the event in the document is also the outside of one of those gates(惠化門外).

The reference to Kija also appears in the Royal instruction that proclaims the emancipation of the government slaves.<ref>순조실록 2권, 순조 1년 1월 28일 을사. http://sillok.history.go.kr/id/kwa_10101028_003 </ref>. One of the Eight Regulations attributed to Kija says those convicted as thieves shall be punished by turning them into slavery. The royal instruction and this essay argues it was only a temporary measure and not to be inherited by the descendants of the punished slaves.

The reference to firewood also indicates that these are the slaves or daily laborers who subsisted mainly by providing their manual labor. Also, the fact that they are identified by their work rather than their master's house might indicate the confusion between the categories of slaves as master's property and daily laborers.

In connection with the Master-Slave compact document of the same period, this essay shows the social change surrounding the status of slaves in the late Choson. Ahn Seungjun, who discovered the Master-Slave compact document, argues that they are symptomatic of the growing social power and grievances of slaves which pressured the government to emancipate the government slaves.<ref>안승준. 2018. "공노비 혁파, 76,067명의 노비문서를 불사르다." 장서각아카데미 왕실문화강좌. http://jsg.aks.ac.kr/cmm/fms/FileDown.do?fileSn=0&atchFileId=FILE_000000000008328</ref>

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
惠化門外川東石壁，覆以石簷，雙柱支之，亦皆石也。壁面刻佛一軀，目以奴佛，名其川曰佛川。城東樵奴，日聚其下，仰詈之曰，使吾屬爲人奴者，是佛也，佛何眼而視我。聳鐮而鑿之，兩眼皆霔。虐使之怨，乃移於佛，可不畏哉。且其諺云，無是佛則亦無奴。無奴尙可，石佛孰使之無也。余少時，尙見其高峙，其趾川也，每歲大潦，山剝淵實，數十年之間，積沙齊簷，佛軀盡埋，無力可除，果然無是佛也。英宗辛亥，命良産從母，奴婢始縮，而今則無奴婢者居多。今上辛酉，命燒內寺奴婢案，公賤盡矣，私賤肯從役哉。終必歸於無也。大抵世奴婢，非中華聖世法也，獨我東有之。箕子懲盜，創一時之法也，豈使之世役哉。卒乃怨毒，至於鑿佛眼，佛如有靈，當爲之涕而不怒也。今則公籍盡灰，萬眉皆伸，祈天永命，莫大於是。今歲之大熟，歲歲可期，福歸於國，澤歸於奴，無奴婢之家，不足恤也。且亦豈無自賣者耶。此古法也，特不世奴婢爾。

||
(translation)

Slaves’ Buddha and the Public Slaves Emancipated

Outside the Hyehwa gate, there is a stone wall on the east of the stream. it is covered by a stone roof and supported by two pillars, which are also made of stones. On the surface of the wall is carved a body of Buddha. They call it as slaves' Buddha and also names the stream Buddha's stream. The firewood slaves on the east of the city wall has been gathering from day to day under this Buddha. Scolding it as they look up the Buddha, they said "that which made us become the slaves of others is this Buddha. With what eyes, does this Buddha see us?" Raising the sickle, they made holes into it, and the two eyes of Buddha wept. The resentment of cruel labor is moved to the Buddha; could it not be feared? Their vernacular says once there is no this Buddha, then there will be no slaves. Making slaves none is rather possible, as to this stone Buddha who would be able to make it none? When I was child, I still saw the high hill and the low stream. There was great rain each year. The hill got shaved, and the marsh got thick. After 10 years, the accumulated sand reached the eaves of the roof. The body of the Buddha was completely buried. There was no way to get rid of the sand. Truly, there was no this Buddha. In Shinhae(辛亥 Sinhae) year of King Yŏngjo(英宗, Yeongjo)'s reign, those who were born from the commoner women was ordered to follow the maternal status. The number of slaves began declining, and today there are numerous houses without slaves. In Shinyu(Sinyu) year of our King's reign, the slave register of the place temples was ordered to be burned, and the government slavery was abolished; Would the private slaves be willing to be worked? It will be led to being none in the end. In general, the slaves that is inherited(needs a better translation) was not a model from the Sagely era of the Central Efflorescence. Only our country has this; it was a momentary measure that was created when Kija(箕子, Gija) punished the thieves. How would he have made them to be worked for generations? The poison of resentment finally reached to that of digging out the eyes of the Buddha. The Buddha, as if it has a soul, wept and did not get angry as this is being done. The government is now burnt to ashed. When it comes to straightening eyebrows and praying the eternal life to Heaven, there has been nothing that is greater than this. The great flourishing of this period is enough to be hoped for years. The wealth returns to the state, and the benefits goes to the slaves. The house without slaves do not need the relief. Also, how the [benefits] will only be none of those that sells themselves. This law of the ancients is simply not-keeping succeeding slaves to later generations(not sure of this translation yet).

|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----
*Translations:
Outside the Hyehwa gate, there is a stone wall on the east of the stream. it is covered by a stone roof and supported by two pillars, which are also made of stones. On the surface of the wall is carved a body of Buddha. They call it as slaves' Buddha and also names the stream Buddha's stream. One day, those firewood slaves on the east of the city wall gathered under this Buddha. Scolding it as they look up the Buddha, they said "that which made us become the slaves of others is this Buddha. With what eyes, does this Buddha see us?" Raising the sickle, they made holes into it, and the two eyes of Buddha wept. The resentment of cruel labor is moved to the Buddha; could it not be feared? Their vernacular says once there is no this Buddha, then there will be no slaves. Making slaves none is rather possible, as to this stone Buddha who would be able to make it none? When I was child, I still saw the high hill and the low stream. There was great rain each year. The hill got shaved, and the marsh got thick. After 10 years, the accumulated sand reached the eaves of the roof. The body of the Buddha was completely buried. There was no way to get rid of the sand. Truly, there was no this Buddha. In Shinhae(辛亥 Sinhae) year of King Yŏngjo(英宗, Yeongjo)'s reign, those who were born from the commoner women was ordered to follow the maternal status. The number of slaves began declining, and today there are numerous houses without slaves. In Shinyu(Sinyu) year of our King's reign, the slave register of the place temples was ordered to be burned, and the government slavery was abolished; Would the private slaves be willing to be worked? It will be led to being none in the end. In general, the slaves that is inherited(needs a better translation) was not a model from the Sagely era of the Central Efflorescence. Only our country has this; it was a momentary measure that was created when Kija(箕子, Gija) punished the thieves. How would he have made them to be worked for generations? The poison of resentment finally reached to that of digging out the eyes of the Buddha. The Buddha, as if it has a soul, wept and did not get angry as this is being done. The government is now burnt to ashed. When it comes to straightening eyebrows and praying the eternal life to Heaven, there has been nothing that is greater than this. The great flourishing of this period is enough to be hoped for years. The wealth returns to the state, and the benefits goes to the slaves. The house without slaves do not need the relief. Also, how the [benefits] will only be none of those that sells themselves. This law of the ancients is simply not-keeping succeeding slaves to later generations(not sure of this translation yet).

*Discussion Questions:

==='''Student 6 : Kanghun'''===
----

*Discussion Questions: Would there be any accounts to show the influence of Buddhism's egalitarian doctrines on Choson's class system (or slavery)?

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

What kind of trend of the institutionalization changes of Korean slavery could we see in this document?

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 成大中靑城雜記醒言

2018-07-18T02:47:03Z

Kanghunahn:

{{Primary Source Document3
|Image = 성언.JPG
|English =
|Chinese = 靑城雜記醒言
|Korean = 청성잡기 성언(''Cheongseongjapgi Seongeon'')
|Genre = [[Literati Writings]]
|Type =
|Author = 成大中
|Year = 18C
|Key Concepts= Aphorism
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]

=='''Introduction'''==

This short essay by Sŏngdaejung(成大中, Seongdaejung) provides a social background and justification for the policy of emancipating the slaves.

His status as a son of concubine(庶孼) seems to imply his personal connection with this rebellious groups of slaves described in the document. In the late Choson period, the capital suffered from the activities of many lawless gangs. With the increase of monetary economy and market, the number of people who were detached from the land and subsisted on their participation in the market economy has grown. At the same time, this new domain of social action opened up social places where people with grievances toward government can gather. The member of these gang spanned all the classes of Choson society. In particular, one type of gang, called the compact of swords(劍契, Kŏmgye), consisted mainly of sons of concubine and Chungin(中人, the middle person).<ref> 238쪽.</ref> Although Sŏngdaejung went high up in the hierarchy of officialdom, he might have real connection through this widespread network of gangs.

The presence of the stature of Buddha is also interesting. According to a research, the gangs made a compact of swords and followers against the nobles based on its faith in Maitreya Buddha.

Although the source of this story is unclear, the slave gang that appears in the story is likely to be one of these newly formed gangs in the late Choson period. In the wandering commoners and the run-away slaves often came to Seoul for living, and as a result the population of the capital increased fast. These people often resided outside the gates of the capital city. The geographical reference of the event in the document is also the outside of one of those gates(惠化門外).

The reference to Kija also appears in the Royal instruction that proclaims the emancipation of the government slaves.<ref>순조실록 2권, 순조 1년 1월 28일 을사. http://sillok.history.go.kr/id/kwa_10101028_003 </ref>. One of the Eight Regulations attributed to Kija says those convicted as thieves shall be punished by turning them into slavery. The royal instruction and this essay argues it was only a temporary measure and not to be inherited by the descendants of the punished slaves.

The reference to firewood also indicates that these are the slaves or daily laborers who subsisted mainly by providing their manual labor. Also, the fact that they are identified by their work rather than their master's house might indicate the confusion between the categories of slaves as master's property and daily laborers.

In connection with the Master-Slave compact document of the same period, this essay shows the social change surrounding the status of slaves in the late Choson. Ahn Seungjun, who discovered the Master-Slave compact document, argues that they are symptomatic of the growing social power and grievances of slaves which pressured the government to emancipate the government slaves.<ref>안승준. 2018. "공노비 혁파, 76,067명의 노비문서를 불사르다." 장서각아카데미 왕실문화강좌. http://jsg.aks.ac.kr/cmm/fms/FileDown.do?fileSn=0&atchFileId=FILE_000000000008328</ref>

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
惠化門外川東石壁，覆以石簷，雙柱支之，亦皆石也。壁面刻佛一軀，目以奴佛，名其川曰佛川。城東樵奴，日聚其下，仰詈之曰，使吾屬爲人奴者，是佛也，佛何眼而視我。聳鐮而鑿之，兩眼皆霔。虐使之怨，乃移於佛，可不畏哉。且其諺云，無是佛則亦無奴。無奴尙可，石佛孰使之無也。余少時，尙見其高峙，其趾川也，每歲大潦，山剝淵實，數十年之間，積沙齊簷，佛軀盡埋，無力可除，果然無是佛也。英宗辛亥，命良産從母，奴婢始縮，而今則無奴婢者居多。今上辛酉，命燒內寺奴婢案，公賤盡矣，私賤肯從役哉。終必歸於無也。大抵世奴婢，非中華聖世法也，獨我東有之。箕子懲盜，創一時之法也，豈使之世役哉。卒乃怨毒，至於鑿佛眼，佛如有靈，當爲之涕而不怒也。今則公籍盡灰，萬眉皆伸，祈天永命，莫大於是。今歲之大熟，歲歲可期，福歸於國，澤歸於奴，無奴婢之家，不足恤也。且亦豈無自賣者耶。此古法也，特不世奴婢爾。

||
(translation)

Slaves’ Buddha and the Public Slaves Emancipated

Outside the Hyehwa gate, there is a stone wall on the east of the stream. it is covered by a stone roof and supported by two pillars, which are also made of stones. On the surface of the wall is carved a body of Buddha. They call it as slaves' Buddha and also names the stream Buddha's stream. The firewood slaves on the east of the city wall has been gathering from day to day under this Buddha. Scolding it as they look up the Buddha, they said "that which made us become the slaves of others is this Buddha. With what eyes, does this Buddha see us?" Raising the sickle, they made holes into it, and the two eyes of Buddha wept. The resentment of cruel labor is moved to the Buddha; could it not be feared? Their vernacular says once there is no this Buddha, then there will be no slaves. Making slaves none is rather possible, as to this stone Buddha who would be able to make it none? When I was child, I still saw the high hill and the low stream. There was great rain each year. The hill got shaved, and the marsh got thick. After 10 years, the accumulated sand reached the eaves of the roof. The body of the Buddha was completely buried. There was no way to get rid of the sand. Truly, there was no this Buddha. In Shinhae(辛亥 Sinhae) year of King Yŏngjo(英宗, Yeongjo)'s reign, those who were born from the commoner women was ordered to follow the maternal status. The number of slaves began declining, and today there are numerous houses without slaves. In Shinyu(Sinyu) year of our King's reign, the slave register of the place temples was ordered to be burned, and the government slavery was abolished; Would the private slaves be willing to be worked? It will be led to being none in the end. In general, the slaves that is inherited(needs a better translation) was not a model from the Sagely era of the Central Efflorescence. Only our country has this; it was a momentary measure that was created when Kija(箕子, Gija) punished the thieves. How would he have made them to be worked for generations? The poison of resentment finally reached to that of digging out the eyes of the Buddha. The Buddha, as if it has a soul, wept and did not get angry as this is being done. The government is now burnt to ashed. When it comes to straightening eyebrows and praying the eternal life to Heaven, there has been nothing that is greater than this. The great flourishing of this period is enough to be hoped for years. The wealth returns to the state, and the benefits goes to the slaves. The house without slaves do not need the relief. Also, how the [benefits] will only be none of those that sells themselves. This law of the ancients is simply not-keeping succeeding slaves to later generations(not sure of this translation yet).

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=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
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*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : Inho Choi'''===
----
*Translations:
Outside the Hyehwa gate, there is a stone wall on the east of the stream. it is covered by a stone roof and supported by two pillars, which are also made of stones. On the surface of the wall is carved a body of Buddha. They call it as slaves' Buddha and also names the stream Buddha's stream. One day, those firewood slaves on the east of the city wall gathered under this Buddha. Scolding it as they look up the Buddha, they said "that which made us become the slaves of others is this Buddha. With what eyes, does this Buddha see us?" Raising the sickle, they made holes into it, and the two eyes of Buddha wept. The resentment of cruel labor is moved to the Buddha; could it not be feared? Their vernacular says once there is no this Buddha, then there will be no slaves. Making slaves none is rather possible, as to this stone Buddha who would be able to make it none? When I was child, I still saw the high hill and the low stream. There was great rain each year. The hill got shaved, and the marsh got thick. After 10 years, the accumulated sand reached the eaves of the roof. The body of the Buddha was completely buried. There was no way to get rid of the sand. Truly, there was no this Buddha. In Shinhae(辛亥 Sinhae) year of King Yŏngjo(英宗, Yeongjo)'s reign, those who were born from the commoner women was ordered to follow the maternal status. The number of slaves began declining, and today there are numerous houses without slaves. In Shinyu(Sinyu) year of our King's reign, the slave register of the place temples was ordered to be burned, and the government slavery was abolished; Would the private slaves be willing to be worked? It will be led to being none in the end. In general, the slaves that is inherited(needs a better translation) was not a model from the Sagely era of the Central Efflorescence. Only our country has this; it was a momentary measure that was created when Kija(箕子, Gija) punished the thieves. How would he have made them to be worked for generations? The poison of resentment finally reached to that of digging out the eyes of the Buddha. The Buddha, as if it has a soul, wept and did not get angry as this is being done. The government is now burnt to ashed. When it comes to straightening eyebrows and praying the eternal life to Heaven, there has been nothing that is greater than this. The great flourishing of this period is enough to be hoped for years. The wealth returns to the state, and the benefits goes to the slaves. The house without slaves do not need the relief. Also, how the [benefits] will only be none of those that sells themselves. This law of the ancients is simply not-keeping succeeding slaves to later generations(not sure of this translation yet).

*Discussion Questions:

==='''Student 6 : Kanghun Ahn'''===
----

*Discussion Questions: Would there be any accounts to show the influence of Buddhism's egalitarian doctrines on Choson's class system (or slavery)?

==='''Student 7 : (Write your name)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 鄭道傳朝鮮經國典序

2018-07-18T02:12:25Z

Kanghunahn:

{{Primary Source Document3
|Image = 조선경국전서1.JPG
|English =
|Chinese = 朝鮮經國典序
|Korean = 조선경국전 서(''Joseongyeonggukjeon seo'')
|Genre = [[Literati Writings]]
|Type = Law books
|Author = [https://ko.wikipedia.org/wiki/%EC%A0%95%EB%8F%84%EC%A0%84 鄭道傳(''Jeong Dojeon'')]
|Year = 1394
|Key Concepts= Sets up the government
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:조선경국전서2.JPG|*朝鮮經國典序 조선경국전 서((''Joseongyeonggukjeon seo'') 1394(2)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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六典之作尙矣。若稽周禮。一曰治典。以經邦國。以治官府。以紀萬民。二曰敎典。以安邦國。以敎官府。以擾萬民。三曰禮典。以和邦國。以統百官。以諧萬民。四曰政典。以平邦國。以正百官。以均萬民。五曰刑典。以詰邦國。以刑百官。以糾萬民。六曰事典。以富邦國。以任百官。以生萬民。治則吏也。敎則禮也。政則兵也。事則工也。自古以來。天下國家之治亂興亡。昭然可考。其所以治且興者。以明夫六典也。其所以亂且亡者。以昧於六典也。高麗之季。政敎陵夷。紀綱頹敗。所謂六典者。名存實無。有志之士。扼腕嘆息者。久矣。亂極復治。理之必然。

惟我殿下應天順人。除殘去暴。乃革舊弊。一新敎化。以時考績。黜陟幽明。而治典明矣。輕徭薄賦。休養生民。而敎典明矣。車服有章。上下有別。則禮典可謂明矣。克詰戎兵。折衝禦侮。則政典可謂明矣。議刑得情。民無寃抑。刑典不可謂不明也。允釐百工。以煕庶績。事典不可謂不明也。於是。判三司事奉化伯臣鄭道傳。作爲一書。名之曰經國典。以獻殿下。

宸心是悅。付諸有司藏之金樻。爰命臣揔。序其編端。臣揔竊伏惟念。一代之興。必有一代之制作。苟非明良相得。有同魚水。則何以臻此焉。今我殿下推赤心。委任宰相。而三司公以天人之學。經濟之才。贊襄丕基。馳聘雄文。克成大典。非唯有補於殿下乙夜之覽。且爲子孫萬世之龜鑑也。於戲。其至矣乎。若視爲文具。則書自書人自人矣。何益於治道哉。子思之作中庸也。論九經曰。其所以行之者一也。一者何謂。誠也。臣於是書。亦以此言焉。

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(translation)
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

六典之作尚矣。若稽《周礼》，一曰治典，以经邦国，以治官府，以纪万民。
The six principles of administering a country have been created for a long time. If we look back on The Rites of Zhou, Firstly, there is the principle of governing（治典）, used for administering different states, managing the government, and ruling the people.

二曰教典，以安邦国，以教官府，以扰万民。
Secondly, there is the principle of indoctrinating, used for stabilizing the states, instructing the government, and taming the people.

三曰礼典，以和万邦，以统百官，以谐万民。
Thirdly, there is the principle of ethics, used for coordinating the states, commanding the officials, and harmonizing the people.

四曰政典，以平邦国，以正百官，以均万民。
Fourthly, there is the principle of regime, used for maintaining political fairness in each state, rectifying the attitude of the officials, and equalizing the taxes of the people.

五曰刑典，以诘邦国，以刑百官，以纠万民。六曰事典，以富邦国，以任百官，以生万民。
Fifthly, there is the principle of justice, used for interrogating the states, punishing the officials, and investigating the people.
Sixthly, there is the principle of routine work（事典） used for enriching the states, appointing the officials, and nurturing the people.

治则吏也，教则礼也，政则兵也，事则工也。
Governance is about the officials？
Indoctrination is about ethics？
Regime is about military affairs？
???

自古以来，天下国家之治乱兴亡，昭然可考。
From ancient time, the rise and fall of a country can be clearly observed in history.

其所以治且兴者，以明夫六典也。其所以乱且亡者，以昧于六典也。
The reason why a country become politically stable and prosperous is that it has a clear understanding of the six principles. The reason why a country became politically instable and perished is that it is ignorant of the six principles.

高丽之季，政教陵夷，纲纪颓败。所谓六典者，名存实无。有志之士，扼腕叹息者久矣。乱极复治，理之必然。
Towards the end of the end of the Goryeo dynasty, the regime and indoctrination have declined. The so called six principles existed in names only. People with noble aspirations sigh while wringing their hands for a long time. Once a country reaches its uttermost of instability, it will return to the status of stability, this is inevitable.

惟我殿下，应天顺人，除残去暴，乃革旧弊，一新教化。
Your highness follows the mandate of heaven and comply with the popular wishes of the people. Abolished those are ruthless and disposed those are cruel. Therefore, the maladministration was transformed and the indoctrination was renewed.

以时考绩，黜陟幽明，而治典明矣。
Assessing working performance of the officials at an appropriate time, demote officials that are badly behaved, promote officials that are enlightened. Therefore, the principle of governing is cleared.

轻徭薄赋，修养生民，而教典明矣。
Reducing corvee and taxes, leave people some time to recuperate, to breed and grow. Therefore, the principle of indoctrinating is cleared.

车服有章，上下有别，则礼典可谓明矣。
The use of carriage and clothing? are standardized, and there are clear differences between up and down. Therefore, the principle of ethics is cleared.

克诘戎兵，折冲御侮，则政典可谓明矣。
Having the ability to rule the country properly, and defend the country from outsiders. Therefore, the principle of regime is cleared.

议刑得情，民无冤抑，刑典不可谓不明也。
The conviction of criminals is precisely based on details of each case, there isn’t any injustice among the people. The principle of justice is no doubt cleared.

允釐百工，以熙庶绩，事典不可谓不明也。
All the officials fulfill their own part of duty, many of the things will be prosperous. The
principle of chores is no doubt cleared.

于是，判三司事奉化伯，臣郑道传，作为一书，名之曰《经国典》，以献殿下。
Therefore, as判三司事奉化伯 and a minister, ? I wrote this book, named it Statutes of the Governance of Joseon and presented it to your highness.

宸心是悦，付诸有司藏之金樻，爰命臣㧾，序其编端。
The king was therefore pleased in mind, gave it to the official who is in charge of this, and put it in the golden cabinet. Then ordered me to undertake the task and write a preface to this book.

臣㧾窃伏惟念，一代之兴，必有一代之制作。
I, as a minister, once thought about it privately, when there is a rise of a new dynasty, there are some new establishments.

苟非明良相得，有同鱼水，则何以臻此焉？
If it’s not because of a wise king meets with some good officials, like a fish gets into the water, how could it reaches this particular situation?

今我殿下推赤心，委任宰相，而三司公以天人之学，经济之才，赞襄丕基，驰骋雄文，克成大典。
Now your highness appoints the Grand Councilor with sincere heart, the provincial officials use their intelligence about heaven and people, and skills of governing and benefit the people, to support the foundation of the dynasty.

非唯有补于殿下乙夜之览，且为子孙万世之龟鉴也。
Not only will this be presented as a supplement to what your highness has been reading at night, it will also serve as an example or warning to future generation.

於戲！其至矣乎？若视为文具，则书自书人自人矣，何益于治道哉？
Alas！Would this be the best of all things? If we regard it just as an object of decoration, then this book is just a book and we people are just ordinary people. How could this have anything good to the governance of a country?

子思之作中庸也，论九经曰：其所以行之者一也，一者何谓？诚也。臣于是书，亦以此言焉。
While子思 wrote 中庸, he commented on the nine classics and said: what these classics shared in common is the same, what is that? That is sincerity. My comment on this book is also the same.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : Hu Jing'''===
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*Discussion Questions:

Since the ancient times, China and Korea have different circumstances in many aspects. How could that be possible for Joseon to adopt Chinese institutions? How did the Joseon court domesticate the Chinese institution?

==='''Student 4 : Martin'''===
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*Discussion Questions:
1. Does Jeong Dojeon understand a strong state or strongly regulated state power as good governance?

2. What is his understanding of the role of the king?

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions: In Chong To-jon's understanding of statecraft, what is the significance of rituals in politics?

==='''Student 7 : King Kwong Wong'''===
----

*Discussion Questions:
# Why the Rites of Zhou is so important that Jeong Dojeon had to put it at the beginning of his preface?
# What are the reasons for the compilation of Gyeonggukjeon? How does Jeong Dojeon justify it in his preface?

==='''Student 8 : Younès M'Ghari'''===
----

*Discussion Questions:

Was writting such a manuscript a way for the authors of the Gyeonggukjeon (MR: Kyônggukjôn) and its preface to give the new king political advices? Was it a formality after having given them orally, as subjects being close to Yi Seonggye? As the case may be, was it in fact also a document adressed to the other subjects, for instance to convince them of the legitimacy of the new power?

Were Jeong Dojeon and the author of the Gyeonggukjeon on the same political lines?

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

Although we haven't read the preface of Kyŏngguk taejŏn (경국대전), what's the difference between contents of this text and the preface of Kyŏngguk taejŏn?

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : Sanghoon Na'''===
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*Discussion Questions:
Why did King Taejo order Chong Chong to write this preface?

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T06:34:27Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
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歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來, 今年又以藕耕文編寄來, 此皆非世之常有. 購之千萬里之遠, 積有年而得之, 非一時之事也. 且世之滔滔, 惟權利之是趨, 爲之費心費力如此. 而不以歸之權利, 乃歸之海外蕉萃枯稿之人, 如世之趨權利者. 太史公云, 以權利合者, 權利盡以交疎, 君亦世之滔滔中一人, 其有超然自拔於滔滔, 權利之外, 不以權利視我耶. 太史公之言非耶? 孔子曰, 歲寒然後, 知松栢之後凋. 松栢是貫四時而不凋者, 歲寒以前一松栢也, 歲寒以後一松栢也. 聖人特稱之於歲寒之後, 今君之於我, 由前而無加焉, 由後而無損焉. 然由前之君, 無可稱, 由後之君, 亦可見稱於聖人也耶. 聖人之特稱非徒爲後凋之貞操勁節而已, 亦有所感發於歲寒之時者也. 西京淳厚之世, 以汲鄭之賢賓客與之盛衰, 如下邳榜門, 迫切之極矣, 悲夫阮堂老人書.
||
A Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) li away, and attained them through several years of effort. It is not an instant job. In the whirlpool of worldly affairs, only power and profit are to be pursued, so people spend their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [gave those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this whirlpool, but eventually freed yourself from it, while remaining aloof, so you do not see me through the lens of power and profit. Then, are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year gets cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you were not to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Xijing, such sages as Ji An and Zheng Dang-shi faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
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=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T06:25:19Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來, 今年又以藕耕文編寄來, 此皆非世之常有. 購之千萬里之遠, 積有年而得之, 非一時之事也. 且世之滔滔, 惟權利之是趨, 爲之費心費力如此. 而不以歸之權利, 乃歸之海外蕉萃枯稿之人, 如世之趨權利者. 太史公云, 以權利合者, 權利盡以交疎, 君亦世之滔滔中一人, 其有超然自拔於滔滔, 權利之外, 不以權利視我耶. 太史公之言非耶? 孔子曰, 歲寒然後, 知松栢之後凋. 松栢是貫四時而不凋者, 歲寒以前一松栢也, 歲寒以後一松栢也. 聖人特稱之於歲寒之後, 今君之於我, 由前而無加焉, 由後而無損焉. 然由前之君, 無可稱, 由後之君, 亦可見稱於聖人也耶. 聖人之特稱非徒爲後凋之貞操勁節而已, 亦有所感發於歲寒之時者也. 西京淳厚之世, 以汲鄭之賢賓客與之盛衰, 如下邳榜門, 迫切之極矣, 悲夫阮堂老人書.
||
A Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) li away, and attained them through several years of effort. It is not an instant job. In the whirlpool of worldly affairs, only power and profit are to be pursued, so people spend their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [gave those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this whirlpool, but eventually freed yourself from it, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year gets cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you were not to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Xijing, such sages as Ji An and Zheng Dang-shi faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T06:16:36Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來, 今年又以藕耕文編寄來, 此皆非世之常有. 購之千萬里之遠, 積有年而得之, 非一時之事也. 且世之滔滔, 惟權利之是趨, 爲之費心費力如此. 而不以歸之權利, 乃歸之海外蕉萃枯稿之人, 如世之趨權利者. 太史公云, 以權利合者, 權利盡以交疎, 君亦世之滔滔中一人, 其有超然自拔於滔滔, 權利之外, 不以權利視我耶. 太史公之言非耶? 孔子曰, 歲寒然後, 知松栢之後凋. 松栢是貫四時而不凋者, 歲寒以前一松栢也, 歲寒以後一松栢也. 聖人特稱之於歲寒之後, 今君之於我, 由前而無加焉, 由後而無損焉. 然由前之君, 無可稱, 由後之君, 亦可見稱於聖人也耶. 聖人之特稱非徒爲後凋之貞操勁節而已, 亦有所感發於歲寒之時者也. 西京淳厚之世, 以汲鄭之賢賓客與之盛衰, 如下邳榜門, 迫切之極矣, 悲夫阮堂老人書.
||
A Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) li away, and attained them through several years of effort. It is not an instant job. In the whirlpool of worldly affairs, only power and profit are to be pursued, so people spend their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [gave those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this whirlpool, but eventually freed yourself from it, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year gets cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you were not to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Xijing, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T06:07:44Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來, 今年又以藕耕文編寄來, 此皆非世之常有. 購之千萬里之遠, 積有年而得之, 非一時之事也. 且世之滔滔, 惟權利之是趨, 爲之費心費力如此. 而不以歸之權利, 乃歸之海外蕉萃枯稿之人, 如世之趨權利者. 太史公云, 以權利合者, 權利盡以交疎, 君亦世之滔滔中一人, 其有超然自拔於滔滔, 權利之外, 不以權利視我耶. 太史公之言非耶? 孔子曰, 歲寒然後, 知松栢之後凋. 松栢是貫四時而不凋者, 歲寒以前一松栢也, 歲寒以後一松栢也. 聖人特稱之於歲寒之後, 今君之於我, 由前而無加焉, 由後而無損焉. 然由前之君, 無可稱, 由後之君, 亦可見稱於聖人也耶. 聖人之特稱非徒爲後凋之貞操勁節而已, 亦有所感發於歲寒之時者也. 西京淳厚之世, 以汲鄭之賢賓客與之盛衰, 如下邳榜門, 迫切之極矣, 悲夫阮堂老人書.
||
A Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) li away, and attained them through several years of effort. It is not an instant job. In the whirlpool of worldly affairs, only power and profit are to be pursued, so people spend their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [gave those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this whirlpool, but eventually freed yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year gets cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you were not to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Xijing, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T05:55:22Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來, 今年又以藕耕文編寄來, 此皆非世之常有. 購之千萬里之遠, 積有年而得之, 非一時之事也. 且世之滔滔, 惟權利之是趨, 爲之費心費力如此. 而不以歸之權利, 乃歸之海外蕉萃枯稿之人, 如世之趨權利者. 太史公云, 以權利合者, 權利盡以交疎, 君亦世之滔滔中一人, 其有超然自拔於滔滔, 權利之外, 不以權利視我耶. 太史公之言非耶? 孔子曰, 歲寒然後, 知松栢之後凋. 松栢是貫四時而不凋者, 歲寒以前一松栢也, 歲寒以後一松栢也. 聖人特稱之於歲寒之後, 今君之於我, 由前而無加焉, 由後而無損焉. 然由前之君, 無可稱, 由後之君, 亦可見稱於聖人也耶. 聖人之特稱非徒爲後凋之貞操勁節而已, 亦有所感發於歲寒之時者也. 西京淳厚之世, 以汲鄭之賢賓客與之盛衰, 如下邳榜門, 迫切之極矣, 悲夫阮堂老人書.
||
A Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) li away, and attained them through several years of effort. It is not an instant job. In the whirlpool of worldly affairs, only power and profit are to be pursued, so people spend their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this whirlpool, but eventually freed yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year gets cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you were not to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Xijing, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T05:54:53Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來, 今年又以藕耕文編寄來, 此皆非世之常有. 購之千萬里之遠, 積有年而得之, 非一時之事也. 且世之滔滔, 惟權利之是趨, 爲之費心費力如此. 而不以歸之權利, 乃歸之海外蕉萃枯稿之人, 如世之趨權利者. 太史公云, 以權利合者, 權利盡以交疎, 君亦世之滔滔中一人, 其有超然自拔於滔滔, 權利之外, 不以權利視我耶. 太史公之言非耶? 孔子曰, 歲寒然後, 知松栢之後凋. 松栢是貫四時而不凋者, 歲寒以前一松栢也, 歲寒以後一松栢也. 聖人特稱之於歲寒之後, 今君之於我, 由前而無加焉, 由後而無損焉. 然由前之君, 無可稱, 由後之君, 亦可見稱於聖人也耶. 聖人之特稱非徒爲後凋之貞操勁節而已, 亦有所感發於歲寒之時者也. 西京淳厚之世, 以汲鄭之賢賓客與之盛衰, 如下邳榜門, 迫切之極矣, 悲夫阮堂老人書.
||
A Winterscape
Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)
Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) li away, and attained them through several years of effort. It is not an instant job. In the whirlpool of worldly affairs, only power and profit are to be pursued, so people spend their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this whirlpool, but eventually freed yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year gets cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you were not to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Xijing, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T05:45:30Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來, 今年又以藕耕文編寄來, 此皆非世之常有. 購之千萬里之遠, 積有年而得之, 非一時之事也. 且世之滔滔, 惟權利之是趨, 爲之費心費力如此. 而不以歸之權利, 乃歸之海外蕉萃枯稿之人, 如世之趨權利者. 太史公云, 以權利合者, 權利盡以交疎, 君亦世之滔滔中一人, 其有超然自拔於滔滔, 權利之外, 不以權利視我耶. 太史公之言非耶? 孔子曰, 歲寒然後, 知松栢之後凋. 松栢是貫四時而不凋者, 歲寒以前一松栢也, 歲寒以後一松栢也. 聖人特稱之於歲寒之後, 今君之於我, 由前而無加焉, 由後而無損焉. 然由前之君, 無可稱, 由後之君, 亦可見稱於聖人也耶. 聖人之特稱非徒爲後凋之貞操勁節而已, 亦有所感發於歲寒之時者也. 西京淳厚之世, 以汲鄭之賢賓客與之盛衰, 如下邳榜門, 迫切之極矣, 悲夫阮堂老人書.
||
A Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) li away, and attained them through several years of effort. It is not an instant job. In the whirlpool of worldly affairs, only power and profit are to be pursued, so people spend their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this whirlpool, but eventually freed yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you were not to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T05:31:07Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
A Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. It is not an instant job. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this grand trend, but eventually freed yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you did not have to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T04:30:47Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
The Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. It is not an instant job. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this grand trend, but eventually freed yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and no deficits after. Therefore, you did not have to be complimented before, yet thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T04:26:05Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
The Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. It is not an instant job. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this grand trend, but eventually freed yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and had no deficits after. Therefore, you did not have to be complimented before, but thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T04:20:39Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
The Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. It is not an instant job. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You are also the man in the middle of this grand trend, but eventually liberated yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, compliments them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and had no deficits after. Therefore, you did not have to be complimented before, but thereafter, you deserve it as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and decline of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T04:04:00Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
The Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. It is not an instant job. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You (Li Sangjŏk) are also the man in the middle of this grand trend, but eventually liberated yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, complimented them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and has no deficits after. Therefore, you did not have to be complimented before, but thereafter, you deserve to be complimented as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and the fading of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T02:53:00Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
The Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. That is, it is not an instant job. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, you (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You (Li Sangjŏk) are also the man in the middle of this grand trend, but eventually liberated yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, complimented them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and has no deficits after. Therefore, you did not have to be complimented before, but thereafter, you deserve to be complimented as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and the fading of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T02:36:54Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
The Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. That is, it is not an instant job. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, he (Li Sangjŏk) did not seek power and profit, and followed [as in, giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You (Li Sangjŏk) are also the man in the middle of this grand trend, but eventually liberated yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, complimented them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and has no deficits after. Therefore, you did not have to be complimented before, but thereafter, you deserve to be complimented as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and the fading of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : (Write your name)'''===
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*Discussion Questions:

==='''Student 4 : (Write your name)'''===
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*Discussion Questions:

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : (Write your name)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T02:35:53Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
The Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. That is, it is not an instant job. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, he (Li Sangjŏk) did not seek power and profit, and followed [as in giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You (Li Sangjŏk) are also the man in the middle of this grand trend, but eventually liberated yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, complimented them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and has no deficits after. Therefore, you did not have to be complimented before, but thereafter, you deserve to be complimented as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and the fading of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金正喜歲寒圖跋文

2018-07-16T02:32:05Z

Kanghunahn:

{{Primary Source Document3
|Image = 세한도발문.jpg
|English =
|Chinese = 歲寒圖跋文
|Korean = 세한도 발문(''Sehando balmun'')
|Genre = [[Literati Writings]]
|Type =
|Author = 金正喜
|Year = 1844
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor = Kanghun Ahn
|Translation Year = 2018

}}
[[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
<gallery>
파일:세한도1.jpg|* 歲寒圖 세한도(''Sehando'') 1844(部分)
파일:세한도2.jpg|* 歲寒圖 세한도(''Sehando'') 1844(全)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
歲寒圖

藕船是賞阮堂

去年以晩學大雲二書寄來今年又以藕耕文編寄來此皆非世之常有購之千萬里之遠積有年而得之非一時之事也且世之滔滔惟權利之是趨爲之費心費力如此而不以歸之權利乃歸之海外蕉萃枯稿之人如世之趨權利者太史公云以權利合者權利盡以交疎君亦世之滔滔中一人其有超然自拔於滔滔權利之外不以權利視我耶太史公之言非耶孔子曰歲寒然後知松栢之後凋松栢是貫四時而不凋者歲寒以前一松栢也歲寒以後一松栢也聖人特稱之於歲寒之後今君之於我由前而無加焉由後而無損焉然由前之君無可稱由後之君亦可見稱於聖人也耶聖人之特稱非徒爲後凋之貞操勁節而已亦有所感發於歲寒之時者也西京淳厚之世以汲鄭之賢賓客與之盛衰如下邳榜門迫切之極矣悲夫阮堂老人書
||
The Winterscape

Given to Usŏn (Li Sangjŏk’s penname) by Wandang (Kim Chŏng-hŭi’s penname)

Last year, the two books called Wanxue (Late Learning) and Dayun (Great Cloud) were delivered by post, and this year, Ougeng’s Wenbian (Compilation of Literature) was delivered as well. All this is quite a rare thing to happen in the world. He purchased them from thousands of (or tens of thousands of) lis away, and attained them through several years of effort. That is, it is not an instant thing. In the gigantic flow of the world, only power and profit are to be pursued, so people waste their mind and energy on it. However, he (Li Sangjŏk) did not seek power and profit, and followed [as in giving those books to] this thin and withering man off the peninsula, exactly the same way as the worldly men follow those in power and profit. The Great Historian (Sima Qian) said, “those who cooperate based on power and profit will end up scattering, when the power and profit comes to an end”. You (Li Sangjŏk) are also the man in the middle of this grand trend, but eventually liberated yourself from this, while remaining aloof, so you do not see me through the lens of power and profit. Are the Great Historian’s words wrong? Confucius said, “When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.” The pine and the cypress live through the four seasons, and never wither away. The pine and the cypress are the same before and after the year becomes cold. The sage, in particular, complimented them, after the year becomes cold. Thinking of the way you treat me now, it had no extra treatments before (my exile), and has no deficits after. Therefore, you did not have to be complimented before, but thereafter, you deserve to be complimented as the sage. The sage particularly complimented the pine and the cypress, not merely because of fidelity and constancy, as shown in their being the last to lose their leaves, but also out of the emotions coming from the time when the year becomes cold. Alas! Even in the warmhearted atmosphere of Sogyong, the sages, such as Ji An and Zheng Dang-shi, faced the prosperity and the fading of their guests. Hence, the Bang Men (Bang Gate) of Xiapi reached its peak in cold-heartedness. I, Wandang, write this as an old man lamenting over it.
|-
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Advanced Translation Group]]

장서각위키 - 사용자 기여 [ko]

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1543年 李彦迪諭書

(Translation) 1543年 李彦迪諭書

(Translation) 1543年 李彦迪諭書

(Translation) 1543年 李彦迪諭書

(Translation) 1543年 李彦迪諭書

(Translation) 1792年 金憙訓諭敎書

(Translation) 成俔 文明論

(Translation) 成俔 文明論

(Translation) 金正喜 歲寒圖 跋文

(Translation) 命兩銓講究疏通庶類之方

(Translation) 命兩銓講究疏通庶類之方

(Translation) 湖西暗行御史封書

(Translation) 金正喜 歲寒圖 跋文

(Translation) 成大中 靑城雜記 醒言

(Translation) 成大中 靑城雜記 醒言

(Translation) 鄭道傳 朝鮮經國典 序

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 金正喜 歲寒圖 跋文

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1543年李彦迪諭書

(Translation) 1543年李彦迪諭書

(Translation) 1543年李彦迪諭書

(Translation) 1543年李彦迪諭書

(Translation) 1543年李彦迪諭書

(Translation) 1792年金憙訓諭敎書

(Translation) 成俔文明論

(Translation) 成俔文明論

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 成大中靑城雜記醒言

(Translation) 成大中靑城雜記醒言

(Translation) 鄭道傳朝鮮經國典序

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文

(Translation) 金正喜歲寒圖跋文