http://dh.aks.ac.kr/jsg/api.php?action=feedcontributions&feedformat=atom&user=Sayia817 2026-06-06T14:46:13Z 사용자 기여 MediaWiki 1.27.1 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1354%E5%B9%B4_%E5%B0%B9%E5%85%89%E7%90%A0%E5%88%A5%E7%B5%A6%E6%96%87%E8%A8%98&diff=19322 2019-07-18T05:31:45Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1354년윤광전별급문기.jpg<br /> |English = <br /> |Chinese = 1354年 尹光琠 別給文記<br /> |Korean = 1354년 윤광전 별급문기(''Yun Gwangjeon Byeolgeummungi'')<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Documents of Property Distribution<br /> |Author = 尹光琠<br /> |Year = 1354<br /> |Source = [http://archive.aks.ac.kr/inspection/insDirView.aspx?dataUCI=G002+KSMC+KSM-XE.1354.4681-20101231.ECD00043_0 Old Documents and Sources (한국고문서자료관)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> | <br /> 至正拾肆年甲午捌月拾壹日<br /> 成文許与爲臥乎事叱段<br /> 子丹鶴亦女子息參內唯一繼姓犻子是乎等乙用良<br /> 妻父朴氏 过以傳來婢吾火伊矣所生婢▣▣(大阿)只身乙<br /> 奉祀條以許給爲去乎在<br /> 亦後所生▣▣▣(並以子)孫傳持鎭▣(長)爲乎矣<br /> 他余子息等亦爭望起云爲行去▣▣(乙等)<br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別爲乎事是亦在<br /> ||<br /> (translation) The 14th year of Zhizheng[1354], The year of Gabo, eight month, eleventh day<br /> <br /> As this pertains to make a document for permitting and giving[special inheritance]. <br /> <br /> Since [my]Son Danhak is the only son who succeed the family name among my three childrens,<br /> father of wife(/father-in-law) granted the body of female slave Daeagi who is the child of female slave Ohwayi as for the purpose of commemorating ancestral rites.<br /> <br /> Therefore [you should] inherit forever including the descendents. <br /> If my offspring raise the dispute, report to the bureaucrat of inside and outside and discern with the intention inside this records. <br /> <br /> <br /> <br /> *이두(吏讀)<br /> <br /> 1. 爲臥乎事段(하는 일인 즉)<br /> <br /> 2. 亦(~이, ~가):nominative particle<br /> <br /> 3. 是乎等乙用良(~이온 줄로써)<br /> <br /> 4. 乙(~을, ~를)<br /> <br /> 5. 爲去乎在(~한 것이요)<br /> <br /> 6. 爲乎矣(하오되)<br /> <br /> 7. 爲乎事是亦在(~하온 일이라는)<br /> <br /> |-<br /> |<br /> 財主出父直長同正尹 [着名: 珖琠][署押]<br /> <br /> 訂保奉善大夫神號衛保乘護軍尹 [着名: 東眞][署押]<br /> <br /> 筆執前伍尉金 [着名: 承嗣][署押]<br /> ||<br /> (translation)<br /> <br /> Owner: Father, the chief of the office, Yoon [Signature: Gwangjeon] [Signature]<br /> <br /> Witness: the minister of elevating goodness, the defense of divine tiger, commander, Yoon[Signature: Dongjin][Signature]<br /> <br /> Scribe: Former colonel, Kim[Signature: Seungsa][Signature]<br /> )<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1354%E5%B9%B4_%E5%B0%B9%E5%85%89%E7%90%A0%E5%88%A5%E7%B5%A6%E6%96%87%E8%A8%98&diff=19265 2019-07-18T00:38:29Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1354년윤광전별급문기.jpg<br /> |English = <br /> |Chinese = 1354年 尹光琠 別給文記<br /> |Korean = 1354년 윤광전 별급문기(''Yun Gwangjeon Byeolgeummungi'')<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Documents of Property Distribution<br /> |Author = 尹光琠<br /> |Year = 1354<br /> |Source = [http://archive.aks.ac.kr/inspection/insDirView.aspx?dataUCI=G002+KSMC+KSM-XE.1354.4681-20101231.ECD00043_0 Old Documents and Sources (한국고문서자료관)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> | <br /> 至正拾肆年甲午捌月拾壹日<br /> 成文許与爲臥乎事叱段<br /> 子丹鶴亦女子息參內唯一繼姓犻子是乎等乙用良<br /> 妻父朴氏 过以傳來婢吾火伊矣所生婢▣▣(大阿)只身乙<br /> 奉祀條以許給爲去乎在<br /> 亦後所生▣▣▣(並以子)孫傳持鎭▣(長)爲乎矣<br /> 他余子息等亦爭望起云爲行去▣▣(乙等)<br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別爲乎事是亦在<br /> ||<br /> (translation) The 14th year of Zhizheng[1354], The year of Gabo, eight month, eleventh day<br /> As this pertains to make a document for permitting and giving[special inheritance]. <br /> Since [my]Son Danhak is the only son who succeed the family name among my three childrens,<br /> father of wife(/father-in-law) granted the body of female slave Daeagi who is the child of female slave Ohwayi as for the purpose of commemorating ancestral rites.<br /> Therefore [you should] inherit forever including the descendents. <br /> If my offspring raise the dispute, report to the bureaucrat of inside and outside and discern with the intention inside this records. <br /> <br /> *이두(吏讀)<br /> <br /> 1. 爲臥乎事段(하는 일인 즉)<br /> 2. 亦(~이, ~가):nominative particle<br /> 3. 是乎等乙用良(~이온 줄로써)<br /> 4. 乙(~을, ~를)<br /> 5. 爲去乎在(~한 것이요)<br /> 6. 爲乎矣(하오되)<br /> 7. 爲乎事是亦在(~하온 일이라는)<br /> <br /> |-<br /> |<br /> 財主出父直長同正尹 [着名: 珖琠][署押]<br /> <br /> 訂保奉善大夫神號衛保乘護軍尹 [着名: 東眞][署押]<br /> <br /> 筆執前伍尉金 [着名: 承嗣][署押]<br /> ||<br /> (translation)<br /> <br /> Owner: Father, the chief of the office, Yoon [Signature: Gwangjeon] [Signature]<br /> <br /> Witness: the minister of elevating goodness, the defense of divine tiger, commander, Yoon[Signature: Dongjin][Signature]<br /> <br /> Scribe: Former colonel, Kim[Signature: Seungsa][Signature]<br /> )<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1354%E5%B9%B4_%E5%B0%B9%E5%85%89%E7%90%A0%E5%88%A5%E7%B5%A6%E6%96%87%E8%A8%98&diff=19246 2019-07-17T23:58:06Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1354년윤광전별급문기.jpg<br /> |English = <br /> |Chinese = 1354年 尹光琠 別給文記<br /> |Korean = 1354년 윤광전 별급문기(''Yun Gwangjeon Byeolgeummungi'')<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Documents of Property Distribution<br /> |Author = 尹光琠<br /> |Year = 1354<br /> |Source = [http://archive.aks.ac.kr/inspection/insDirView.aspx?dataUCI=G002+KSMC+KSM-XE.1354.4681-20101231.ECD00043_0 Old Documents and Sources (한국고문서자료관)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> | <br /> 至正拾肆年甲午捌月拾壹日<br /> 成文許与爲臥乎事叱段<br /> 子丹鶴亦女子息參內唯一繼姓犻子是乎等乙用良<br /> 妻父朴氏 过以傳來婢吾火伊矣所生婢▣▣(大阿)只身乙<br /> 奉祀條以許給爲去乎在<br /> 亦後所生▣▣▣(並以子)孫傳持鎭▣(長)爲乎矣<br /> 他余子息等亦爭望起云爲行去▣▣(乙等)<br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別爲乎事是亦在<br /> ||<br /> (translation) The 14th year of Zhizheng[1354], The year of Gabo, eight month, eleventh day<br /> As this pertains to make a document for permitting and giving[special inheritance]. <br /> Since [my]Son Danhak is the only son who succeed the family name among my three childrens,<br /> father of wife(/father-in-law) granted the body of female slave Daeagi who is the child of female slave Ohwayi as for the purpose of commemorating ancestral rites.<br /> Therefore [you should] inherit forever including the descendents. <br /> If my offspring raise the dispute, report to the bureaucrat of inside and outside and discern with the intention inside this records. <br /> <br /> *이두(吏讀)<br /> <br /> 1. 爲臥乎事段(하는 일인 즉)<br /> 2. 亦(~이, ~가):nominative particle<br /> 3. 是乎等乙用良(~이온 줄로써)<br /> 4. 乙(~을, ~를)<br /> 5. 爲去乎在(~한 것이요)<br /> 6. 爲乎矣(하오되)<br /> 7. 爲乎事是亦在(~하온 일이라는)<br /> <br /> |-<br /> |<br /> 財主出父直長同正尹 [着名: 珖琠][署押]<br /> <br /> 訂保奉善大夫神號衛保乘護軍尹 [着名: 東眞][署押]<br /> <br /> 筆執前伍尉金 [着名: 承嗣][署押]<br /> ||<br /> (translation <br /> Owner: Father, the chief of the office, Yoon [Signature: Gwangjeon] [Signature]<br /> Witness: the minister of elevating goodness, the defense of divine tiger, commander, Yoon[Signature: Dongjin][Signature]<br /> Scribe: Former colonel, Kim[Signature: Seungsa][Signature]<br /> )<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1354%E5%B9%B4_%E5%B0%B9%E5%85%89%E7%90%A0%E5%88%A5%E7%B5%A6%E6%96%87%E8%A8%98&diff=19242 2019-07-17T23:41:21Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1354년윤광전별급문기.jpg<br /> |English = <br /> |Chinese = 1354年 尹光琠 別給文記<br /> |Korean = 1354년 윤광전 별급문기(''Yun Gwangjeon Byeolgeummungi'')<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Documents of Property Distribution<br /> |Author = 尹光琠<br /> |Year = 1354<br /> |Source = [http://archive.aks.ac.kr/inspection/insDirView.aspx?dataUCI=G002+KSMC+KSM-XE.1354.4681-20101231.ECD00043_0 Old Documents and Sources (한국고문서자료관)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> | <br /> 至正拾肆年甲午捌月拾壹日<br /> 成文許与爲臥乎事叱段<br /> 子丹鶴亦女子息參內唯一繼姓犻子是乎等乙用良<br /> 妻父朴氏 过以傳來婢吾火伊矣所生婢▣▣(大阿)只身乙<br /> 奉祀條以許給爲去乎在<br /> 亦後所生▣▣▣(並以子)孫傳持鎭▣(長)爲乎矣<br /> 他余子息等亦爭望起云爲行去▣▣(乙等)<br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別爲乎事是亦在<br /> ||<br /> (translation) The 14th year of Zhizheng[1354], The year of Gabo, eight month, eleventh day<br /> As this pertains to make a document for permitting and giving[special inheritance]. <br /> Since [my]Son Danhak is the only son who succeed the family name among my three childrens,<br /> father of wife(/father-in-law) granted the body of female slave Daeagi who is the child of female slave Ohwayi as for the purpose of commemorating ancestral rites.<br /> Therefore [you should] inherit forever including the descendents. <br /> If my offspring raise the dispute, report to the bureaucrat of inside and outside and discern with the intention inside this records. <br /> <br /> *이두(吏讀)<br /> <br /> 1. 爲臥乎事段(하는 일인 즉)<br /> 2. 亦(~이, ~가):nominative particle<br /> 3. 是乎等乙用良(~이온 줄로써)<br /> 4. 乙(~을, ~를)<br /> 5. 爲去乎在(~한 것이요)<br /> 6. 爲乎矣(하오되)<br /> 7. 爲乎事是亦在(~하온 일이라는)<br /> <br /> |-<br /> |<br /> 財主出父直長同正尹 [着名: 珖琠][署押]<br /> <br /> 訂保奉善大夫神號衛保乘護軍尹 [着名: 東眞][署押]<br /> <br /> 筆執前伍尉金 [着名: 承嗣][署押]<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1354%E5%B9%B4_%E5%B0%B9%E5%85%89%E7%90%A0%E5%88%A5%E7%B5%A6%E6%96%87%E8%A8%98&diff=19165 2019-07-17T07:03:43Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1354년윤광전별급문기.jpg<br /> |English = <br /> |Chinese = 1354年 尹光琠 別給文記<br /> |Korean = 1354년 윤광전 별급문기(''Yun Gwangjeon Byeolgeummungi'')<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Documents of Property Distribution<br /> |Author = 尹光琠<br /> |Year = 1354<br /> |Source = [http://archive.aks.ac.kr/inspection/insDirView.aspx?dataUCI=G002+KSMC+KSM-XE.1354.4681-20101231.ECD00043_0 Old Documents and Sources (한국고문서자료관)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> | <br /> 至正拾肆年甲午捌月拾壹日<br /> 成文許与爲臥乎事叱段<br /> 子丹鶴亦女子息參內唯一繼姓犻子是乎等乙用良<br /> 妻父朴氏 过以傳來婢吾火伊矣所生婢▣▣(大阿)只身乙<br /> 奉祀條以許給爲去乎在<br /> 亦後所生▣▣▣(並以子)孫傳持鎭▣(長)爲乎矣<br /> 他余子息等亦爭望起云爲行去▣▣(乙等)<br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別爲乎事是亦在<br /> ||<br /> (translation) The 14th year of Zhizheng[1354], The year of Gabo, eight month, eleventh day<br /> As this pertains to make a document for permitting and giving[special inheritance]. <br /> Since [my]Son Danhak is the only son who succeed the family name among my three childrens,<br /> before father of wife(/father-in-law) granted the body of female slave Daeagi who is the child of female slave Ohwayi as for the purpose of commemorating ancestral rites.<br /> Therefore [you should] inherit forever including the descendents. <br /> If my offspring raise the dispute, report to the bureaucrat of inside and outside and discern with the intention inside this records. <br /> <br /> *이두(吏讀)<br /> 爲臥乎事段(하는 일인 즉)<br /> 亦(~이, ~가):nominative particle<br /> 是乎等乙用良(~이온 줄로써)<br /> 乙(~을, ~를)<br /> 爲去乎在(~한 것이요)<br /> 爲乎矣(하오되)<br /> 爲乎事是亦在(~하온 일이라는)<br /> <br /> |-<br /> |<br /> 財主出父直長同正尹 [着名: 珖琠][署押]<br /> <br /> 訂保奉善大夫神號衛保乘護軍尹 [着名: 東眞][署押]<br /> <br /> 筆執前伍尉金 [着名: 承嗣][署押]<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1354%E5%B9%B4_%E5%B0%B9%E5%85%89%E7%90%A0%E5%88%A5%E7%B5%A6%E6%96%87%E8%A8%98&diff=19161 2019-07-17T07:02:36Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1354년윤광전별급문기.jpg<br /> |English = <br /> |Chinese = 1354年 尹光琠 別給文記<br /> |Korean = 1354년 윤광전 별급문기(''Yun Gwangjeon Byeolgeummungi'')<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Documents of Property Distribution<br /> |Author = 尹光琠<br /> |Year = 1354<br /> |Source = [http://archive.aks.ac.kr/inspection/insDirView.aspx?dataUCI=G002+KSMC+KSM-XE.1354.4681-20101231.ECD00043_0 Old Documents and Sources (한국고문서자료관)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> | <br /> ||<br /> (translation) 至正拾肆年甲午捌月拾壹日<br /> 成文許与爲臥乎事叱段<br /> 子丹鶴亦女子息參內唯一繼姓犻子是乎等乙用良<br /> 妻父朴氏 过以傳來婢吾火伊矣所生婢▣▣(大阿)只身乙<br /> 奉祀條以許給爲去乎在<br /> 亦後所生▣▣▣(並以子)孫傳持鎭▣(長)爲乎矣<br /> 他余子息等亦爭望起云爲行去▣▣(乙等)<br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別爲乎事是亦在<br /> <br /> <br /> The 14th year of Zhizheng[1354], The year of Gabo, eight month, eleventh day<br /> As this pertains to make a document for permitting and giving[special inheritance]. <br /> Since [my]Son Danhak is the only son who succeed the family name among my three childrens,<br /> before father of wife(/father-in-law) granted the body of female slave Daeagi who is the child of female slave Ohwayi as for the purpose of commemorating ancestral rites.<br /> Therefore [you should] inherit forever including the descendents. <br /> If my offspring raise the dispute, report to the bureaucrat of inside and outside and discern with the intention inside this records. <br /> <br /> *이두(吏讀)<br /> 爲臥乎事段(하는 일인 즉)<br /> 亦(~이, ~가):nominative particle<br /> 是乎等乙用良(~이온 줄로써)<br /> 乙(~을, ~를)<br /> 爲去乎在(~한 것이요)<br /> 爲乎矣(하오되)<br /> 爲乎事是亦在(~하온 일이라는)<br /> <br /> |-<br /> |<br /> 財主出父直長同正尹 [着名: 珖琠][署押]<br /> <br /> 訂保奉善大夫神號衛保乘護軍尹 [着名: 東眞][署押]<br /> <br /> 筆執前伍尉金 [着名: 承嗣][署押]<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1354%E5%B9%B4_%E5%B0%B9%E5%85%89%E7%90%A0%E5%88%A5%E7%B5%A6%E6%96%87%E8%A8%98&diff=19160 2019-07-17T07:01:47Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1354년윤광전별급문기.jpg<br /> |English = <br /> |Chinese = 1354年 尹光琠 別給文記<br /> |Korean = 1354년 윤광전 별급문기(''Yun Gwangjeon Byeolgeummungi'')<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Documents of Property Distribution<br /> |Author = 尹光琠<br /> |Year = 1354<br /> |Source = [http://archive.aks.ac.kr/inspection/insDirView.aspx?dataUCI=G002+KSMC+KSM-XE.1354.4681-20101231.ECD00043_0 Old Documents and Sources (한국고문서자료관)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 至正拾肆年甲午捌月拾壹日成文許与<br /> <br /> 爲臥乎事叱段子丹鶴亦女子息參內唯一<br /> <br /> 繼姓犻子是乎等乙用良妻父朴氏过以傳來<br /> <br /> 婢吾火伊矣所生婢▣▣(大阿)只身乙奉祀條以<br /> <br /> 許給爲去乎在亦後所生▣▣▣(並以子)孫傳持鎭▣(長)<br /> <br /> 爲乎矣他余子息等亦爭望起云爲行去▣▣(乙等)<br /> <br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別<br /> <br /> 爲乎事是亦在 <br /> ||<br /> (translation) 至正拾肆年甲午捌月拾壹日<br /> 成文許与爲臥乎事叱段<br /> 子丹鶴亦女子息參內唯一繼姓犻子是乎等乙用良<br /> 妻父朴氏 过以傳來婢吾火伊矣所生婢▣▣(大阿)只身乙<br /> 奉祀條以許給爲去乎在<br /> 亦後所生▣▣▣(並以子)孫傳持鎭▣(長)爲乎矣<br /> 他余子息等亦爭望起云爲行去▣▣(乙等)<br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別爲乎事是亦在<br /> <br /> <br /> The 14th year of Zhizheng[1354], The year of Gabo, eight month, eleventh day<br /> As this pertains to make a document for permitting and giving[special inheritance]. <br /> Since [my]Son Danhak is the only son who succeed the family name among my three childrens,<br /> before father of wife(/father-in-law) granted the body of female slave Daeagi who is the child of female slave Ohwayi as for the purpose of commemorating ancestral rites.<br /> Therefore [you should] inherit forever including the descendents. <br /> If my offspring raise the dispute, report to the bureaucrat of inside and outside and discern with the intention inside this records. <br /> <br /> *이두(吏讀)<br /> 爲臥乎事段(하는 일인 즉)<br /> 亦(~이, ~가):nominative particle<br /> 是乎等乙用良(~이온 줄로써)<br /> 乙(~을, ~를)<br /> 爲去乎在(~한 것이요)<br /> 爲乎矣(하오되)<br /> 爲乎事是亦在(~하온 일이라는)<br /> <br /> |-<br /> |<br /> 財主出父直長同正尹 [着名: 珖琠][署押]<br /> <br /> 訂保奉善大夫神號衛保乘護軍尹 [着名: 東眞][署押]<br /> <br /> 筆執前伍尉金 [着名: 承嗣][署押]<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1354%E5%B9%B4_%E5%B0%B9%E5%85%89%E7%90%A0%E5%88%A5%E7%B5%A6%E6%96%87%E8%A8%98&diff=19159 2019-07-17T07:00:59Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1354년윤광전별급문기.jpg<br /> |English = <br /> |Chinese = 1354年 尹光琠 別給文記<br /> |Korean = 1354년 윤광전 별급문기(''Yun Gwangjeon Byeolgeummungi'')<br /> |Genre = [[Social Life and Economic Strategies]]<br /> |Type = Documents of Property Distribution<br /> |Author = 尹光琠<br /> |Year = 1354<br /> |Source = [http://archive.aks.ac.kr/inspection/insDirView.aspx?dataUCI=G002+KSMC+KSM-XE.1354.4681-20101231.ECD00043_0 Old Documents and Sources (한국고문서자료관)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 至正拾肆年甲午捌月拾壹日成文許与<br /> <br /> 爲臥乎事叱段子丹鶴亦女子息參內唯一<br /> <br /> 繼姓犻子是乎等乙用良妻父朴氏过以傳來<br /> <br /> 婢吾火伊矣所生婢▣▣(大阿)只身乙奉祀條以<br /> <br /> 許給爲去乎在亦後所生▣▣▣(並以子)孫傳持鎭▣(長)<br /> <br /> 爲乎矣他余子息等亦爭望起云爲行去▣▣(乙等)<br /> <br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別<br /> <br /> 爲乎事是亦在 <br /> ||<br /> (translation)<br /> |-<br /> 至正拾肆年甲午捌月拾壹日<br /> 成文許与爲臥乎事叱段<br /> 子丹鶴亦女子息參內唯一繼姓犻子是乎等乙用良<br /> 妻父朴氏 过以傳來婢吾火伊矣所生婢▣▣(大阿)只身乙<br /> 奉祀條以許給爲去乎在<br /> 亦後所生▣▣▣(並以子)孫傳持鎭▣(長)爲乎矣<br /> 他余子息等亦爭望起云爲行去▣▣(乙等)<br /> ▣(此)文字內事意▣(乙)用▣(良)內外官司辨別爲乎事是亦在<br /> <br /> <br /> The 14th year of Zhizheng[1354], The year of Gabo, eight month, eleventh day<br /> As this pertains to make a document for permitting and giving[special inheritance]. <br /> Since [my]Son Danhak is the only son who succeed the family name among my three childrens,<br /> before father of wife(/father-in-law) granted the body of female slave Daeagi who is the child of female slave Ohwayi as for the purpose of commemorating ancestral rites.<br /> Therefore [you should] inherit forever including the descendents. <br /> If my offspring raise the dispute, report to the bureaucrat of inside and outside and discern with the intention inside this records. <br /> <br /> *이두(吏讀)<br /> 爲臥乎事段(하는 일인 즉)<br /> 亦(~이, ~가):nominative particle<br /> 是乎等乙用良(~이온 줄로써)<br /> 乙(~을, ~를)<br /> 爲去乎在(~한 것이요)<br /> 爲乎矣(하오되)<br /> 爲乎事是亦在(~하온 일이라는)<br /> <br /> |<br /> 財主出父直長同正尹 [着名: 珖琠][署押]<br /> <br /> 訂保奉善大夫神號衛保乘護軍尹 [着名: 東眞][署押]<br /> <br /> 筆執前伍尉金 [着名: 承嗣][署押]<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1636%E5%B9%B4_%E5%A4%96%E8%97%A9%E8%92%99%E5%8F%A4%E6%9B%B8%E4%BF%A1&diff=18897 2019-07-15T01:00:54Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 외번몽고서신1.jpg<br /> |English = <br /> |Chinese = 丙子年 二月二日 外藩蒙古書信<br /> |Korean = 병자년 2월2일 외번몽고서신<br /> |Genre = [[Royal Court Documents]]<br /> |Type = Diplomatic Document<br /> |Author = <br /> |Year = 1636<br /> |Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> &lt;gallery mode=packed-hover heights=150px caption=&quot;〈丙子年 二月二日 外藩蒙古書信〉&quot;&gt;<br /> File:外藩蒙古書信(全).jpg|1636年 外藩蒙古書信(全)<br /> File:외번몽고서신3.jpg|1636年 外藩蒙古書信(3)<br /> File:외번몽고서신2.jpg|1636年 外藩蒙古書信(2)<br /> &lt;/gallery&gt;<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:2%;&quot;| No || style=&quot;width:49%;&quot;|〈書信〉 原本 || style=&quot;width:49%;&quot;| [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)]<br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 1 ||<br /> <br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> <br /> ||<br /> 滿洲國外藩諸貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> |-<br /> |<br /> (A1) <br /> ||<br /> (B1) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 2 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A2) <br /> ||<br /> (B2) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 3 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A3) <br /> ||<br /> (B3) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 4 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A4) <br /> ||<br /> (B4) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 5 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A5) <br /> ||<br /> (B5) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 6 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A6) <br /> ||<br /> (B6) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 7 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A7) <br /> ||<br /> (B7) <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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<br /> <br /> 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*.<br /> <br /> <br /> *Specially written is a common phrase used at the end of an official letter at this time.<br /> <br /> ==='''Student 1 : Yishu Ma'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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...<br /> <br /> Translation: <br /> The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.<br /> <br /> 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].<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> 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. <br /> <br /> [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. <br /> <br /> Notes:<br /> 1. An alternative translation is &quot;Farmers were losing lands and soldiers were being demobilized.&quot; This refers to the general social crisis that Ming faced in the 17th century, which historians attributed to the advent of the so-called &quot;Little Ice Age&quot; at the time. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> 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,<br /> <br /> 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,<br /> <br /> 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,<br /> <br /> Now our &lt;span style=&quot;color:blue&quot;&gt;Emperor&lt;/span&gt; of the &lt;span style=&quot;color:blue&quot;&gt;Manchu State&lt;/span&gt; is both &lt;span style=&quot;color:blue&quot;&gt;benevolent and wise&lt;/span&gt;, &lt;span style=&quot;color:blue&quot;&gt;he is kind, mighty and, also, aiding [others]&lt;/span&gt;, he enjoins the other countries to come, [he] loves and nurtures the commoners. When he &lt;span style=&quot;color:blue&quot;&gt;is determined&lt;/span&gt; in carrying out [state] affairs, &lt;span style=&quot;color:blue&quot;&gt;he acts justly&lt;/span&gt;. When he imposes laws and gives orders, they are extremely clear and impartial. &lt;span style=&quot;color:blue&quot;&gt;He consolidates strict fairness&lt;/span&gt;. &lt;span style=&quot;color:blue&quot;&gt;In addition&lt;/span&gt;, [his] generals being brave and [his] soldiers being strong,<br /> <br /> <br /> *Discussion Questions:<br /> <br /> When and how did the expression &quot;beile&quot; become known to the Chosôn court scholars? Who first proposed these Chinese characters?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 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.<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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.<br /> <br /> 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.<br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> <br /> 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.<br /> <br /> Our [Mongol] states have now all received fortune, stability and health, and will not again be scattered and disorderly as before.<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> 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<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> 惟我汗驅使是聽, 以俟事機之至耳. <br /> <br /> [&quot;his only wish&quot; or &quot;we think&quot;] 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. <br /> <br /> 如有驅使, 即肝腦塗地, 投湯赴火, 亦莫之知避也.<br /> <br /> 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.<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> 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,<br /> <br /> 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. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> <br /> 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.<br /> <br /> <br /> We Mongols, therefore, discussed this issue with a group of beiles of the Jin state, so we could report it to the emperor.<br /> 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. <br /> <br /> <br /> 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.<br /> <br /> <br /> 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.”<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1636%E5%B9%B4_%E5%A4%96%E8%97%A9%E8%92%99%E5%8F%A4%E6%9B%B8%E4%BF%A1&diff=18804 2019-07-12T02:15:13Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 외번몽고서신1.jpg<br /> |English = <br /> |Chinese = 丙子年 二月二日 外藩蒙古書信<br /> |Korean = 병자년 2월2일 외번몽고서신<br /> |Genre = [[Royal Court Documents]]<br /> |Type = Diplomatic Document<br /> |Author = <br /> |Year = 1636<br /> |Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> &lt;gallery mode=packed-hover heights=150px caption=&quot;〈丙子年 二月二日 外藩蒙古書信〉&quot;&gt;<br /> File:外藩蒙古書信(全).jpg|1636年 外藩蒙古書信(全)<br /> File:외번몽고서신3.jpg|1636年 外藩蒙古書信(3)<br /> File:외번몽고서신2.jpg|1636年 外藩蒙古書信(2)<br /> &lt;/gallery&gt;<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:2%;&quot;| No || style=&quot;width:49%;&quot;|〈書信〉 原本 || style=&quot;width:49%;&quot;| [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)]<br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 1 ||<br /> <br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> <br /> ||<br /> 滿洲國外藩諸貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> |-<br /> |<br /> (A1) <br /> ||<br /> (B1) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 2 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A2) <br /> ||<br /> (B2) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 3 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A3) <br /> ||<br /> (B3) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 4 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A4) <br /> ||<br /> (B4) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 5 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A5) <br /> ||<br /> (B5) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 6 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A6) <br /> ||<br /> (B6) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 7 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A7) <br /> ||<br /> (B7) <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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<br /> <br /> 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*.<br /> <br /> <br /> *Specially written is a common phrase used at the end of an official letter at this time.<br /> <br /> ==='''Student 1 : Yishu Ma''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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...<br /> <br /> Translation: <br /> The Mongol beiles (chiefs) from the outer fences of the State of Jin present this letter to the king of Joseon.<br /> <br /> 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].<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> 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. <br /> <br /> [He is] ruining and bringing disasters to the homeland. In addition, [the Ming's] generals are cowardly and the soldiers weak. Within [the court], perfidy and treachery are rampant. Outside [the court], lands were lost and soldiers were slaughtered. We humbly steal a glimpse of the will of the Heaven - the mandate of the Ming will soon meet its end. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> 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,<br /> <br /> Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he saves the people, [he] &lt;span style=&quot;color:red&quot;&gt;wholeheartedly&lt;/span&gt; benefits the people, [he] enjoins the other countries to come, [he] loves and educates the multitude. As to the words he speaks and the conduct he has, nothing is not appropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong;<br /> <br /> 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,<br /> <br /> Now our &lt;span style=&quot;color:blue&quot;&gt;Emperor&lt;/span&gt; of the &lt;span style=&quot;color:blue&quot;&gt;Manchu State&lt;/span&gt; is &lt;span style=&quot;color:blue&quot;&gt;benevolent, wise and, additionally,&lt;/span&gt; &lt;span style=&quot;color:red&quot;&gt;complete&lt;/span&gt;, &lt;span style=&quot;color:blue&quot;&gt;[he] is kind, mighty and, also, aiding [others]&lt;/span&gt;, [he] enjoins the other countries to come, [he] loves and educates the multitude, &lt;span style=&quot;color:blue&quot;&gt;[he] makes an effort to behave [appropriately]&lt;/span&gt;, &lt;span style=&quot;color:blue&quot;&gt;[he] acts justly&lt;/span&gt;. As to his laws and orders, they are extremely clear and impartial. &lt;span style=&quot;color:blue&quot;&gt;He consolidates strict fairness&lt;/span&gt;. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong;<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 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.<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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.<br /> <br /> 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.<br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> <br /> 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.<br /> <br /> Our [Mongol] states have now all received fortune, stability and health, and are turning away from being as broken and disorderly as before.<br /> <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> 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<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> 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,<br /> <br /> 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. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1636%E5%B9%B4_%E5%A4%96%E8%97%A9%E8%92%99%E5%8F%A4%E6%9B%B8%E4%BF%A1&diff=18791 2019-07-12T02:07:30Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 외번몽고서신1.jpg<br /> |English = <br /> |Chinese = 丙子年 二月二日 外藩蒙古書信<br /> |Korean = 병자년 2월2일 외번몽고서신<br /> |Genre = [[Royal Court Documents]]<br /> |Type = Diplomatic Document<br /> |Author = <br /> |Year = 1636<br /> |Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> &lt;gallery mode=packed-hover heights=150px caption=&quot;〈丙子年 二月二日 外藩蒙古書信〉&quot;&gt;<br /> File:外藩蒙古書信(全).jpg|1636年 外藩蒙古書信(全)<br /> File:외번몽고서신3.jpg|1636年 外藩蒙古書信(3)<br /> File:외번몽고서신2.jpg|1636年 外藩蒙古書信(2)<br /> &lt;/gallery&gt;<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:2%;&quot;| No || style=&quot;width:49%;&quot;|〈書信〉 原本 || style=&quot;width:49%;&quot;| [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)]<br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 1 ||<br /> <br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> <br /> ||<br /> 滿洲國外藩諸貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> |-<br /> |<br /> (A1) <br /> ||<br /> (B1) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 2 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A2) <br /> ||<br /> (B2) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 3 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A3) 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. <br /> ||<br /> (B3) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 4 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A4) <br /> ||<br /> (B4) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 5 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A5) <br /> ||<br /> (B5) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 6 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A6) <br /> ||<br /> (B6) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 7 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A7) <br /> ||<br /> (B7) <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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<br /> <br /> 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*.<br /> <br /> <br /> *Specially written is a common phrase used at the end of an official letter at this time.<br /> <br /> ==='''Student 1 : Yishu Ma''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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...<br /> <br /> Translation: <br /> The Mongol beiles (chiefs) from the outer provinces of the State of Jin present this letter to the king of Joseon.<br /> <br /> You and I have received graces and blessings from the great state of Ming for over two hundred years. Now we are unhappy to betray it, only because the officials of the great state of Ming are cheating, cunning, and deceitful. They publicly bribe [each other] and lie to blind the king [of the great state of Ming]. [But] the king [of the great state of Ming] is completely unaware [of these].<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> <br /> <br /> Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he saves the people, [he] &lt;span color=#333&gt;wholeheartedly&lt;/span&gt; benefits the people, [he] enjoins the other countries to come, [he] loves and educates the multitude. As to the words he speaks and the conduct he has, nothing is not appropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 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.<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> <br /> 我等諸國, 俱蒙福安康, 無復仍前散亂者矣.<br /> Our states have now all received fortune, stability and health, and are without the harm of remaining broken and disorderly. <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> 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<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> 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,<br /> <br /> Last year, ''beile''s of every provinces from Mongolia 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. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1636%E5%B9%B4_%E5%A4%96%E8%97%A9%E8%92%99%E5%8F%A4%E6%9B%B8%E4%BF%A1&diff=18789 2019-07-12T02:05:29Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 외번몽고서신1.jpg<br /> |English = <br /> |Chinese = 丙子年 二月二日 外藩蒙古書信<br /> |Korean = 병자년 2월2일 외번몽고서신<br /> |Genre = [[Royal Court Documents]]<br /> |Type = Diplomatic Document<br /> |Author = <br /> |Year = 1636<br /> |Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> &lt;gallery mode=packed-hover heights=150px caption=&quot;〈丙子年 二月二日 外藩蒙古書信〉&quot;&gt;<br /> File:外藩蒙古書信(全).jpg|1636年 外藩蒙古書信(全)<br /> File:외번몽고서신3.jpg|1636年 外藩蒙古書信(3)<br /> File:외번몽고서신2.jpg|1636年 外藩蒙古書信(2)<br /> &lt;/gallery&gt;<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:2%;&quot;| No || style=&quot;width:49%;&quot;|〈書信〉 原本 || style=&quot;width:49%;&quot;| [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)]<br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 1 ||<br /> <br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> <br /> ||<br /> 滿洲國外藩諸貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> |-<br /> |<br /> (A1) <br /> ||<br /> (B1) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 2 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A2) <br /> ||<br /> (B2) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 3 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A3) 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. <br /> ||<br /> (B3) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 4 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A4) <br /> ||<br /> (B4) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 5 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A5) <br /> ||<br /> (B5) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 6 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A6) <br /> ||<br /> (B6) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 7 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A7) <br /> ||<br /> (B7) <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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<br /> <br /> 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*.<br /> <br /> <br /> *Specially written is a common phrase used at the end of an official letter at this time.<br /> <br /> ==='''Student 1 : Yishu Ma''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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...<br /> <br /> Translation: <br /> The Mongol beiles (chiefs) from the outer provinces of the State of Jin present this letter to the king of Joseon.<br /> <br /> You and I have received graces and blessings from the great state of Ming for over two hundred years. Now we are unhappy to betray it, only because the officials of the great state of Ming are cheating, cunning, and deceitful. They publicly bribe [each other] and lie to blind the king [of the great state of Ming]. [But] the king [of the great state of Ming] is completely unaware [of these].<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> <br /> <br /> Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he saves the people, [he] &lt;span color=#333&gt;wholeheartedly&lt;/span&gt; benefits the people, [he] enjoins the other countries to come, [he] loves and educates the multitude. As to the words he speaks and the conduct he has, nothing is not appropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 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.<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> 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<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> 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,<br /> <br /> Last year, ''beile''s of every provinces from Mongolia were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven take 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. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1636%E5%B9%B4_%E5%A4%96%E8%97%A9%E8%92%99%E5%8F%A4%E6%9B%B8%E4%BF%A1&diff=18786 2019-07-12T02:04:01Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 외번몽고서신1.jpg<br /> |English = <br /> |Chinese = 丙子年 二月二日 外藩蒙古書信<br /> |Korean = 병자년 2월2일 외번몽고서신<br /> |Genre = [[Royal Court Documents]]<br /> |Type = Diplomatic Document<br /> |Author = <br /> |Year = 1636<br /> |Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> &lt;gallery mode=packed-hover heights=150px caption=&quot;〈丙子年 二月二日 外藩蒙古書信〉&quot;&gt;<br /> File:外藩蒙古書信(全).jpg|1636年 外藩蒙古書信(全)<br /> File:외번몽고서신3.jpg|1636年 外藩蒙古書信(3)<br /> File:외번몽고서신2.jpg|1636年 外藩蒙古書信(2)<br /> &lt;/gallery&gt;<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:2%;&quot;| No || style=&quot;width:49%;&quot;|〈書信〉 原本 || style=&quot;width:49%;&quot;| [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)]<br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 1 ||<br /> <br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> <br /> ||<br /> 滿洲國外藩諸貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> |-<br /> |<br /> (A1) <br /> ||<br /> (B1) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 2 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A2) <br /> ||<br /> (B2) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 3 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A3) <br /> ||<br /> (B3) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 4 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A4) <br /> ||<br /> (B4) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 5 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A5) <br /> ||<br /> (B5) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 6 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A6) <br /> ||<br /> (B6) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 7 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A7) <br /> ||<br /> (B7) <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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<br /> <br /> 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*.<br /> <br /> <br /> *Specially written is a common phrase used at the end of an official letter at this time.<br /> <br /> ==='''Student 1 : Yishu Ma''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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...<br /> <br /> Translation: <br /> The Mongol beiles (chiefs) from the outer provinces of the State of Jin present this letter to the king of Joseon.<br /> <br /> You and I have received graces and blessings from the great state of Ming for over two hundred years. Now we are unhappy to betray it, only because the officials of the great state of Ming are cheating, cunning, and deceitful. They publicly bribe [each other] and lie to blind the king [of the great state of Ming]. [But] the king [of the great state of Ming] is completely unaware [of these].<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> <br /> <br /> Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he saves the people, [he] &lt;span color=#333&gt;wholeheartedly&lt;/span&gt; benefits the people, [he] enjoins the other countries to come, [he] loves and educates the multitude. As to the words he speaks and the conduct he has, nothing is not appropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 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.<br /> whomever he faces he is invincible. All wish 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> 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<br /> <br /> 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> 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,<br /> <br /> Last year, beiles of every provinces from Mongolia were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven take 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. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1636%E5%B9%B4_%E5%A4%96%E8%97%A9%E8%92%99%E5%8F%A4%E6%9B%B8%E4%BF%A1&diff=18784 2019-07-12T02:03:25Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 외번몽고서신1.jpg<br /> |English = <br /> |Chinese = 丙子年 二月二日 外藩蒙古書信<br /> |Korean = 병자년 2월2일 외번몽고서신<br /> |Genre = [[Royal Court Documents]]<br /> |Type = Diplomatic Document<br /> |Author = <br /> |Year = 1636<br /> |Source = [http://sillok.history.go.kr/mc/main.do The Annals of the Qing Dynasty]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> &lt;gallery mode=packed-hover heights=150px caption=&quot;〈丙子年 二月二日 外藩蒙古書信〉&quot;&gt;<br /> File:外藩蒙古書信(全).jpg|1636年 外藩蒙古書信(全)<br /> File:외번몽고서신3.jpg|1636年 外藩蒙古書信(3)<br /> File:외번몽고서신2.jpg|1636年 外藩蒙古書信(2)<br /> &lt;/gallery&gt;<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:2%;&quot;| No || style=&quot;width:49%;&quot;|〈書信〉 原本 || style=&quot;width:49%;&quot;| [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)]<br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 1 ||<br /> <br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> <br /> ||<br /> 滿洲國外藩諸貝勒, 奉書朝鮮國王.<br /> <br /> 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.<br /> |-<br /> |<br /> (A1) <br /> ||<br /> (B1) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 2 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A2) <br /> ||<br /> (B2) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 3 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A3) <br /> ||<br /> (B3) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 4 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A4) <br /> ||<br /> (B4) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 5 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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.<br /> |-<br /> |<br /> (A5) <br /> ||<br /> (B5) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 6 ||<br /> <br /> 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. <br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A6) <br /> ||<br /> (B6) <br /> |-<br /> |style=&quot;text-align:center;&quot; rowspan=&quot;2&quot;| 7 ||<br /> <br /> 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.<br /> <br /> ||<br /> <br /> 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. <br /> |-<br /> |<br /> (A7) <br /> ||<br /> (B7) <br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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<br /> <br /> 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*.<br /> <br /> <br /> *Specially written is a common phrase used at the end of an official letter at this time.<br /> <br /> ==='''Student 1 : Yishu Ma''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 金國外藩各蒙古貝勒, 奉書朝鮮國王.<br /> <br /> 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...<br /> <br /> Translation: <br /> The Mongol beiles (chiefs) from the outer provinces of the State of Jin present this letter to the king of Joseon.<br /> <br /> You and I have received graces and blessings from the great state of Ming for over two hundred years. Now we are unhappy to betray it, only because the officials of the great state of Ming are cheating, cunning, and deceitful. They publicly bribe [each other] and lie to blind the king [of the great state of Ming]. [But] the king [of the great state of Ming] is completely unaware [of these].<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> <br /> <br /> Now our Khan of the Jin State is generous, benevolent, profoundly virtuous, he saves the people, [he] &lt;span color=#333&gt;wholeheartedly&lt;/span&gt; benefits the people, [he] enjoins the other countries to come, [he] loves and educates the multitude. As to the words he speaks and the conduct he has, nothing is not appropriate. As to his laws and orders, they are extremely clear and impartial. Furthermore, in addition, [his] generals being brave and [his] soldiers being strong.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> 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.<br /> whomever he faces he is invincible. All wish 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.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> 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,<br /> <br /> Last year, beile(s) of every provinces from Mongolia were gathered in the middle of castle prospered by the heaven(‘盛京’ in revised version). Everybody said that imperial heaven take 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. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1543%E5%B9%B4_%E6%9D%8E%E5%BD%A6%E8%BF%AA%E8%AB%AD%E6%9B%B8&diff=18730 2019-07-12T00:27:01Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1543년이언적유서.jpg<br /> |English = <br /> |Chinese = 1543年 李彦迪 諭書<br /> |Korean = 1543년 이언적 유서(''Yi Eonjeok Yuseo'')<br /> |Genre = [[Royal Court Documents]]<br /> |Type = Instructions<br /> |Author = 國王:中宗<br /> |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)]<br /> |Year = 1543<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:50%;&quot;|Classical Chinese || style=&quot;width:50%;&quot;| English <br /> |-<br /> |<br /> ▣…▣ <br /> <br /> 荐臻專城或存於▣▣赤子未蒙其實澤 <br /> <br /> 眖有▣(緩)急將何措宜益軫予懷其惟重臣 <br /> <br /> 惟卿德涵內外學造精微敦大而高明方嚴 <br /> <br /> 而簡默處論思之地嘉猷累陳作親民之官善 <br /> <br /> 政素著允釐庶績方參廟謨今授卿以本道 <br /> <br /> 觀察使兼兵馬水軍節度使卿其體予倚任 <br /> <br /> 專推卿孝友之政課農桑以衣食吾民明敎 <br /> <br /> 化以作新斯民秉大公而嚴黜陟揭至明而別 <br /> <br /> 情僞剸裁盤錯伸理冤枉罪關大憂錄狀啓 <br /> <br /> 稟官▣堂上斷以卿衷故玆敎示想宜知悉 <br /> <br /> 嘉靖▣…▣八月初十日<br /> <br /> ---------<br /> 荐臻專城或存於▣▣ <br /> 赤子未蒙其實澤<br /> 眖有▣(緩)急, 將何措, <br /> 宜益軫, 予懷其惟重臣<br /> 惟卿, 德涵內外, 學造精微, 敦大而高明, <br /> 方嚴而簡默, <br /> 處論思之地, 嘉猷累陳, 作親民之官, 善政素著, <br /> 允釐庶績, 方參廟謨, <br /> <br /> 今授卿以本道觀察使兼兵馬水軍節度使<br /> 卿其體予倚任<br /> 專推卿孝友之政<br /> 課農桑以衣食吾民<br /> 明敎化以作新斯民<br /> 秉大公而嚴黜陟<br /> 揭至明而別情僞<br /> 剸裁盤錯<br /> 伸理冤枉, 罪關大憂, <br /> 錄狀啓稟官 <br /> 堂上斷以卿衷<br /> 故玆敎示<br /> 想宜知悉<br /> <br /> 嘉靖▣…▣八月初十日<br /> <br /> <br /> <br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> 《書·堯典》：“允釐百工，庶績咸熙。”<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 11. 罪關大憂, 錄狀啓稟官 堂上斷以卿衷, 故玆敎示 想宜知悉 <br /> 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.<br /> <br /> ==='''Student 1 : Yishu Ma'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 荐臻專城或存於▣▣赤子未蒙其實澤<br /> <br /> Translation: <br /> Successive magistrates might be ...<br /> Common people have not yet received the real benefits [of governance].<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> 眖有▣(緩)急將何措宜益軫予懷其惟重臣 <br /> <br /> 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. <br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> 惟卿 德涵內外 學造精微 敦大而高明 方嚴而簡默 <br /> <br /> 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.<br /> <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> 處論思之地 嘉猷累陳 作親民之官<br /> When posited in the situation of discussing his ideas, he repeatedly stated good plans for governance. Being an official of renewing his people, <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> 善政素著 允釐庶績 方參廟謨 <br /> <br /> [You] must govern well all the time; Govern numerous artisans sincerely and (?); Always participate in the discussion of the court<br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> 卿其體予倚任 專推卿孝友之政<br /> <br /> I rely on you, my minister. You who devote yourself to the promotion of what is filial and companionable.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> 秉大公而嚴黜陟<br /> Hold onto the great fairness, and be strict to promotion and expel. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_1543%E5%B9%B4_%E6%9D%8E%E5%BD%A6%E8%BF%AA%E8%AB%AD%E6%9B%B8&diff=18715 2019-07-12T00:16:54Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 1543년이언적유서.jpg<br /> |English = <br /> |Chinese = 1543年 李彦迪 諭書<br /> |Korean = 1543년 이언적 유서(''Yi Eonjeok Yuseo'')<br /> |Genre = [[Royal Court Documents]]<br /> |Type = Instructions<br /> |Author = 國王:中宗<br /> |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)]<br /> |Year = 1543<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:80%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:50%;&quot;|Classical Chinese || style=&quot;width:50%;&quot;| English <br /> |-<br /> |<br /> ▣…▣ <br /> <br /> 荐臻專城或存於▣▣赤子未蒙其實澤 <br /> <br /> 眖有▣(緩)急將何措宜益軫予懷其惟重臣 <br /> <br /> 惟卿德涵內外學造精微敦大而高明方嚴 <br /> <br /> 而簡默處論思之地嘉猷累陳作親民之官善 <br /> <br /> 政素著允釐庶績方參廟謨今授卿以本道 <br /> <br /> 觀察使兼兵馬水軍節度使卿其體予倚任 <br /> <br /> 專推卿孝友之政課農桑以衣食吾民明敎 <br /> <br /> 化以作新斯民秉大公而嚴黜陟揭至明而別 <br /> <br /> 情僞剸裁盤錯伸理冤枉罪關大憂錄狀啓 <br /> <br /> 稟官▣堂上斷以卿衷故玆敎示想宜知悉 <br /> <br /> 嘉靖▣…▣八月初十日<br /> <br /> ---------<br /> 荐臻專城或存於▣▣ <br /> 赤子未蒙其實澤<br /> 眖有▣(緩)急, 將何措, <br /> 宜益軫, 予懷其惟重臣<br /> 惟卿, 德涵內外, 學造精微, 敦大而高明, <br /> 方嚴而簡默, <br /> 處論思之地, 嘉猷累陳, 作親民之官, 善政素著, <br /> 允釐庶績, 方參廟謨, <br /> <br /> 今授卿以本道觀察使兼兵馬水軍節度使<br /> 卿其體予倚任<br /> 專推卿孝友之政<br /> 課農桑以衣食吾民<br /> 明敎化以作新斯民<br /> 秉大公而嚴黜陟<br /> 揭至明而別情僞<br /> 剸裁盤錯<br /> 伸理冤枉, 罪關大憂, <br /> 錄狀啓稟官 <br /> 堂上斷以卿衷<br /> 故玆敎示<br /> 想宜知悉<br /> <br /> 嘉靖▣…▣八月初十日<br /> <br /> <br /> <br /> <br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> 《書·堯典》：“允釐百工，庶績咸熙。”<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> 處論思之地 嘉猷累陳 作親民之官<br /> When posited in the situation of discussing his ideas, he repeatedly stated good plans for governance. Being an official of renewing his people, <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> 卿其體予倚任 專推卿孝友之政<br /> <br /> I rely on you, my minister, you who devotes yourself to the affairs of what is filial and companionable.<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> 秉大公而嚴黜陟<br /> Hold onto the great fairness, and be strict to appointments and expels. <br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%90%E5%91%BD%E8%86%BA_%E5%8C%97%E5%AD%B8%E8%AD%B0%E5%BA%8F&diff=18470 2019-07-09T06:48:30Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 서명응 북학의서1.jpg<br /> |English = <br /> |Chinese = 北學議 序<br /> |Korean = 북학의 서(''Bukagui Seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type =<br /> |Author = 徐命膺 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0540A_0080_010_0260_2005_A233_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:서명응 북학의서2.jpg|徐命膺 北學議 序(2)<br /> File:서명응 북학의서3.jpg|徐命膺 北學議 序(3)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。<br /> <br /> 自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。朴齊家次修。奇士也。<br /> <br /> 歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : Yishu Ma'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。<br /> <br /> Translation: As to things like city walls, cottages, carriages, and useful items, there is nothing that does not have the numerical standards. If you get the standards right, all these things will be solid, complete, and enduring. If you lost the standards, these things you set up in the morning will become defects in the evening and do harm to people and nations greatly. Now observing the Rites of Zhou, the roads are wide but have their tracks (to follow); the halls are long but have chi (chok) (to measure them).<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> 此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。<br /> <br /> It shows, here, that the knowledge of the Sages are vast and important, profound and subtle. They include numerical standards for ten thousand things&lt;sup&gt;1&lt;/sup&gt;; everything is made to its ideal [form]. How could one ever consider [them] trivial and eliminate [them]?<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; 萬有, that is &quot;a myriad of things&quot;, &quot;all things&quot;.<br /> <br /> <br /> *Discussion Questions:<br /> <br /> How did the author of this text come to know about Pak Je? Are they exchanging letters?<br /> <br /> Where were the copies of the ''Rites of Zhou'' preserved at? Who could access them? Or were they present in every scholar's personal bookshelves?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。<br /> <br /> From the Han dynasty onward, scholars could not understand the universal numerical standards. Generally speaking, these are the affairs of all artisans. All the books writing about the institutions at that time only contain their general outlines.<br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。<br /> <br /> In China, however, there are experts in every occupation. As to technologies, it has been transmitted from masters. Just relying upon their good nature, moreover, those talented and knowledgeable scholars from all directions understood, pushed it to utmost, and transmit (what they know) from generation to generation. Therefore, there are few city walls, houses, carriages, and all the other useful items that violate the numerical standards of the Sages.<br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。<br /> <br /> There were few who disobeyed the numerical standard of the sages. Therefore, it [what they did] was refined, delicate, solid and firm - free of the trouble of damaging wealth or harming the people. However, our country cannot be like this.<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。<br /> <br /> All [countries] benefit from mountains and lakes [i.e., natural resources]. All are put into the cost of fixing damages and repairing shortcomings. When this cannot be continued, then our country is said to be a poor country. Alas! But is it that country has ended up poor? Or is it that the ways of measuring have lost their fittingness?<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 朴齊家次修。奇士也。歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。<br /> <br /> Pak Cheka (Bak Jega), with courtesy name Ch'asu (Chasu), is an extraordinary scholar. In 1778, he went to Beijing, following the envoy bearing the memorial to the emperor&lt;ref&gt;&quot;chinjusa&quot; (&quot;jinjusa&quot;)&lt;/ref&gt;. Pak continued observing their fortresses, warehouses, wagons and wares. Indeed, they were according to the institutions of august Ming. It was according to the practices of Ming and of the rituals of Zhou.<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。<br /> ==='''Student 10 : Yeonjae Ra '''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。<br /> <br /> Ah! How could he be so sincere and earnest! 次修(朴齊家의 字), you really made an effort here. Most recently the king(正祖) wishes to compile one corpus of the book of models and make it as a collection of the canon. Therefore consider that the duke of Zhou made the case of the Rites of Zhou. The king first ordered six ministries and bureaucrats, and each offices write down what they do, then compare and revise, making it into a book. How can we not mention this writing becomes to be collected at that time?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。<br /> <br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%90%E5%91%BD%E8%86%BA_%E5%8C%97%E5%AD%B8%E8%AD%B0%E5%BA%8F&diff=18454 2019-07-09T06:35:16Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 서명응 북학의서1.jpg<br /> |English = <br /> |Chinese = 北學議 序<br /> |Korean = 북학의 서(''Bukagui Seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type =<br /> |Author = 徐命膺 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0540A_0080_010_0260_2005_A233_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:서명응 북학의서2.jpg|徐命膺 北學議 序(2)<br /> File:서명응 북학의서3.jpg|徐命膺 北學議 序(3)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。<br /> <br /> 自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。朴齊家次修。奇士也。<br /> <br /> 歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : Yishu Ma'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。<br /> <br /> Translation: As to things like city walls, cottages, carriages, and useful items, there is nothing that does not have the numerical standards. If you get the standards right, all these things will be solid, complete, and enduring. If you lost the standards, these things you set up in the morning will become defects in the evening and do harm to people and nations greatly. Now observing the Rituals of Zhou, the roads are wide but have their tracks (to follow); the halls are long but have chi (chok) (to measure them).<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> 此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。<br /> <br /> It shows, here, that the knowledge of the Sages are vast and important, profound and subtle. They include numerical standards for ten thousand things&lt;sup&gt;1&lt;/sup&gt;; everything is made to its ideal [form]. How could one ever consider [them] trivial and eliminate [them]?<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; 萬有, that is &quot;a myriad of things&quot;, &quot;all things&quot;.<br /> <br /> <br /> *Discussion Questions:<br /> <br /> How did the author of this text come to know about Pak Je? Are they exchanging letters?<br /> <br /> Where were the copies of the Rites of the Zhou preserved at? Who could access them?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。<br /> <br /> From the Han dynasty onward, scholars could not understand the universal numerical standards. Generally speaking, these are the affairs of all crafts. All the books writing about the institutions at that time only contain their general outlines.<br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。<br /> <br /> In China, however, there are experts in every occupation. As to technologies, it has been transmitted from masters. In accordance with their talents (nature), moreover, those talented and knowledgeable scholars from all directions communicate each other. Each of these scholars reached the sophistication and transmit (what they know) from generation to generation. Therefore, there are few castles, houses, carts, and all the other useful items that violate the numerical standards of the Sages.<br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。<br /> <br /> There were few who disobeyed the numerical standard of sagacious people. Therefore, it [what they did] was refined, delicate, solid and firm - free of the trouble of damaging wealth or harming the people. However, our country cannot be like this.<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。<br /> <br /> All [countries] benefit from mountains and lakes [i.e., natural resources]. All are put into the cost of fixing damages and repairing shortcomings. When this cannot be continued, then our country is said to be a poor country. Alas! The country has ended up poor. The ways of measuring have lost their fittingness.<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 朴齊家次修。奇士也。歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。<br /> <br /> Pak Cheka (Bak Jega), with courtesy name Ch'asu (Chasu), is an extraordinary scholar. In 1778, he went to Beijing, following the envoy bearing the memorial to the emperor&lt;ref&gt;&quot;chinjusa&quot; (&quot;jinjusa&quot;)&lt;/ref&gt;.<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。<br /> ==='''Student 10 : Yeonjae Ra '''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。<br /> <br /> Ah! How could he be so sincere and earnest! 次修(朴齊家의 字), you really made an effort here. Most recently the king(正祖) wishes to compile one corpus of the book of models and make it as a collection of the canon. Therefore consider that the duke of zhou made the case of the rites of zhou. The king first ordered six ministries and bureaucrats, and each offices write down what they do, then compare and revise, making it into a book. How can we not mention this writing becomes to be collected at that time?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。<br /> <br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%BE%90%E5%91%BD%E8%86%BA_%E5%8C%97%E5%AD%B8%E8%AD%B0%E5%BA%8F&diff=18448 2019-07-09T06:33:11Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 서명응 북학의서1.jpg<br /> |English = <br /> |Chinese = 北學議 序<br /> |Korean = 북학의 서(''Bukagui Seo'')<br /> |Genre = [[Literati Writings]]<br /> |Type =<br /> |Author = 徐命膺 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0540A_0080_010_0260_2005_A233_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:서명응 북학의서2.jpg|徐命膺 北學議 序(2)<br /> File:서명응 북학의서3.jpg|徐命膺 北學議 序(3)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。<br /> <br /> 自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。朴齊家次修。奇士也。<br /> <br /> 歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> 此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。<br /> <br /> It shows, here, that the knowledge of the Sages are vast and important, profound and subtle. They include ten thousand&lt;sup&gt;1&lt;/sup&gt; of numerical standards; everything is made to its ideal [form]. How could one ever consider [them] trivial and eliminate [them]?<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; 萬 (ten thousand), that is an infinity.<br /> <br /> <br /> *Discussion Questions:<br /> <br /> How did the author of this text come to know about Pak Je? Are they exchanging letters?<br /> <br /> Where were the copies of the Rites of the Zhou preserved at? Who could access them?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。<br /> <br /> From the Han dynasty onward, scholars could not understand the universal numerical standards. Generally speaking, these are the affairs of all crafts. All the books writing about the institutions at that time only contain their general outlines.<br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。<br /> <br /> In China, however, there are experts in every occupation. As to technologies, it has been transmitted from masters. In accordance with their talents (nature), moreover, those resourceful scholars from all directions communicate each other. Each of these scholars reached the sophistication and transmit (what they know) from generation to generation. Therefore, there are few castles, houses, carts, and all the other useful items that violate the numerical standards of the Sages.<br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。<br /> <br /> There were few who disobeyed the numerical standard of sagacious people. Therefore, it [what they did] was delicate, solid and firm - free of the trouble of damaging wealth or harming the people. However, our country cannot be like this.<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。<br /> <br /> All [countries] benefit from mountains and lakes [i.e., natural resources]. All are put into the cost of fixing damages and repairing shortcomings. When this cannot be continued, then our country is said to be a poor country. Alas! The country has ended up poor. The ways of measuring have lost their fittingness.<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 朴齊家次修。奇士也。歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。<br /> <br /> Pak Cheka (Bak Jega), with courtesy name Ch'asu (Chasu), is an extraordinary scholar. In 1778, he went to Beijing, following the envoy bearing the memorial to the emperor&lt;ref&gt;&quot;chinjusa&quot; (&quot;jinjusa&quot;)&lt;/ref&gt;.<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。<br /> ==='''Student 10 : Yeonjae Ra '''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。<br /> <br /> Ah! How could he be so sincere and earnest! 次修(朴齊家의 字), you really made an effort here. Most recently the king(正祖) wishes to compile one corpus of the book of models and make it as a collection of the canon. Therefore consider the duke of zhou make the case of the rites of zhou. The king first ordered six ministries and bureaucrats, and each offices write down what they do, then compare and revise, making it into a book. How can we not mention this writing becomes to be collected at that time?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。<br /> <br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E5%B4%94%E9%B3%B4%E5%90%89_%E4%B8%99%E5%AD%90%E5%B0%81%E4%BA%8B%E7%AC%AC%E4%B8%80&diff=18395 2019-07-08T06:59:38Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 최명길 병자봉사제일1.jpg<br /> |English = <br /> |Chinese = 丙子封事第一<br /> |Korean = 병자봉사제일(''Byeongjabongsajeil'')<br /> |Genre = [[Literati Writings]]<br /> |Type = 箚<br /> |Author = 崔鳴吉<br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0328A_0110_010_0120_2003_A089_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:최명길 병자봉사제일1.jpg|崔鳴吉 丙子封事第一(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 伏以臣病伏私室。不與朝廷之議。聞諸道路之傳。今此金差之言。悖慢凶狡。有不忍聞。凡有血氣。孰不憤惋欲死。竊聞句管問答。廟堂籌畫。辭直理當。有足可觀。然於臣心。有不得不爲過慮者焉。當初約和時。朝廷以君臣大義。反覆開陳。彼雖犬羊。亦有知覺。故不敢強我以非義。約爲隣國。告天立誓。十餘年間。未有他說。今忽發爲此言者何也。且虜旣跨據大漠。無所受制。肆然稱帝。誰復禁止。而必欲藉口於我國者。其心或難知。<br /> <br /> 我若只以口語答之。則事跡晻昧。無可據證。如使驕虜反其辭說。而誣我於天下。其將何以自解乎。臣之愚意。例答之外。別爲一書。備陳僞號之不可僭。臣節之不可易。尊卑之等不可紊。以明大義而存國體。仍將虜書及我國所答。移咨督府。轉奏皇朝。一面下諭八方。訓飭兵馬。以待其變。使天下之人。曉然知朝廷處置之明白。然後可以折虜謀而壯士氣。書之史冊。無愧辭矣。且聞龍胡之行。唯以春信弔祭爲名。而汗書亦無別語。其所謂悖書者。乃八高山及蒙古王子書也。<br /> <br /> 答其循例之書。而拒其悖理之言。君臣之義。隣國之道。得以兩全。於計爲宜。況今山陵未畢。守備未完。權宜緩禍之策。亦何可全然不思。金差不妨招見。所不可見者西㺚耳。西㺚不必薄待。所當嚴斥者悖書耳。<br /> <br /> 臣竊觀今日虜情。特有早晩。等是被兵。但不可矇矓處置。以致見賣。過於落莫。以促其兵耳。城門閉言路開。雖有悔端。亦不濟事。今日之勢可謂急矣。而幸未至於目前被兵。伏願殿下。益加憤發。先立大志。如頃日諫臣筵臣之言。多所採納。收敍言事之臣。勇革病民之政。振拔人才。激勵將士。以慰臣民之望。則人心旣悅。國勢自固。雖有外患。亦不至大段顚沛矣。臣之賤疾。一向沈綿。精神昏憒。全不省外事。而竊不任區區憂國之誠。冒陳所懷。唯明主裁之。取進止。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> 丙子封事[第二] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0130<br /> <br /> 丙子封事[第三] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0140<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희&quot;''===<br /> ----<br /> <br /> *Discussion Questions: What is the historical context in which this memorial was written? What did the memorial tell us about Choson-Qing relation in the 1630s? Why was the Choson-Qing relation like this? Previous scholars have attributed Choson's cultural prejudice against the Jurchen-cum-Manchurians as a main cause of an antagonistic relation between Choson and Qing. What about the causes in the political-economy?<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> - Is the concept of &quot;closing the gates and opening the channels of expression&quot; something typically Korean during the Yi dynasty? If not, was is also existing in China and Koryô?<br /> <br /> - Did the Chosôn court really think that it was the most &quot;civilized&quot; among the &quot;barbarians&quot; around China?<br /> <br /> - Who compiled Choe Myônggil's memorial, when and for what purpose?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 5 : 신동조'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # How is Choe Myeong-gil situated within the political context of the Joseon court at this time? Who, if anyone, takes the opposing view? Do they use the same strategies for convincing the king? That is, how similar do the opposing memorials look to Choe's?<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Who was Ch'oe Myŏngkil (Choe Myeonggil)? Considering the situation of the Chosŏn (Joseon) in the 17th century, what were the factors that influenced his writing?<br /> <br /> ==='''Student 10 : Yeonjae Ra'''===<br /> ----<br /> <br /> *Discussion Questions: Few contents of this memorial is also written in choson wangjo sillok(朝鮮王朝實錄), however his appeal was not responded by the king(仁祖). That’s why? But why this memorial was written in official writings? <br /> <br /> choson wangjo sillok [http://sillok.history.go.kr/id/wpa_11409005_001]<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E7%8F%A5_%E7%AD%94%E6%88%90%E6%B5%A9%E5%8E%9F(%E5%A3%AC%E7%94%B3)&diff=18244 2019-07-05T06:27:54Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 이이율곡전서답성호원1.jpg<br /> |English = <br /> |Chinese = 李珥 答 成浩原(壬申)<br /> |Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')<br /> |Genre = [[Literati Writings]]<br /> |Type = Letter<br /> |Author = 李珥<br /> |Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]<br /> '''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&amp;itemId=BT&amp;gubun=book&amp;depth=5&amp;cate1=Z&amp;cate2=&amp;dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&amp;dataId=ITKC_BT_0201B_0080_010_0100&amp;viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Year = 1572<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:25%;&quot;|Text || style=&quot;width:50%;&quot;| Translation<br /> |-<br /> | [[File:이이율곡전서답성호원1.jpg|border|李珥 答成浩原(壬申)1|400px]]<br /> ||<br /> 答成浩原&lt;sup&gt;壬申&lt;/sup&gt;<br /> <br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원2.jpg|border|李珥 答成浩原(壬申)2|400px]]<br /> ||<br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원3.jpg|border|李珥 答成浩原(壬申)3|400px]]<br /> ||<br /> 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。<br /> <br /> '''附問書'''<br /> <br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원4.jpg|border|李珥 答成浩原(壬申)4|400px]]<br /> ||<br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원5.jpg|border|李珥 答成浩原(壬申)5|400px]]<br /> ||<br /> 昧。或散亂者。不可謂之未發也。<br /> <br /> '''心性情圖'''<br /> <br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원6.jpg|border|李珥 答成浩原(壬申)6|400px]]<br /> ||<br /> 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。<br /> 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。<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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。<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> 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。<br /> That which Master Zhu called aroused from the Principle and aroused from the Material Force are just general outlines. Unexpectedly, 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 does not exist something not good. If so, then outside of the Four Beginnings there also exist good sentiments.<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> 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。<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> 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。<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> 心性情圖<br /> <br /> 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。<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> This is neglecting the principle whose flows and goings manifest in actuality and seeking an innate principle instead.<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> ==='''Student 10 : Yeonjae Ra'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> 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.<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%9D%8E%E7%8F%A5_%E7%AD%94%E6%88%90%E6%B5%A9%E5%8E%9F(%E5%A3%AC%E7%94%B3)&diff=18240 2019-07-05T06:07:45Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 이이율곡전서답성호원1.jpg<br /> |English = <br /> |Chinese = 李珥 答 成浩原(壬申)<br /> |Korean = 이이 답 성호원(임신)(''Yi I Dap SeongHowon(Imsin)'')<br /> |Genre = [[Literati Writings]]<br /> |Type = Letter<br /> |Author = 李珥<br /> |Source = '''IMG.''' [http://bit.ly/2XyzYcR Korean National Assembly Library (국회전자도서관)]<br /> '''TXT.''' [http://db.itkc.or.kr/dir/item?itemId=BT#dir/node?grpId=&amp;itemId=BT&amp;gubun=book&amp;depth=5&amp;cate1=Z&amp;cate2=&amp;dataGubun=%EC%B5%9C%EC%A2%85%EC%A0%95%EB%B3%B4&amp;dataId=ITKC_BT_0201B_0080_010_0100&amp;viewSync=OT Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Year = 1572<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:100%; background-color:#ffffff;&quot;<br /> !style=&quot;width:25%;&quot;|Image || style=&quot;width:25%;&quot;|Text || style=&quot;width:50%;&quot;| Translation<br /> |-<br /> | [[File:이이율곡전서답성호원1.jpg|border|李珥 答成浩原(壬申)1|400px]]<br /> ||<br /> 答成浩原&lt;sup&gt;壬申&lt;/sup&gt;<br /> <br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원2.jpg|border|李珥 答成浩原(壬申)2|400px]]<br /> ||<br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원3.jpg|border|李珥 答成浩原(壬申)3|400px]]<br /> ||<br /> 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。<br /> <br /> '''附問書'''<br /> <br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원4.jpg|border|李珥 答成浩原(壬申)4|400px]]<br /> ||<br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원5.jpg|border|李珥 答成浩原(壬申)5|400px]]<br /> ||<br /> 昧。或散亂者。不可謂之未發也。<br /> <br /> '''心性情圖'''<br /> <br /> 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<br /> ||<br /> (translation)<br /> |-<br /> | [[File:이이율곡전서답성호원6.jpg|border|李珥 答成浩原(壬申)6|400px]]<br /> ||<br /> 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。<br /> 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。<br /> ||<br /> (translation)<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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。<br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> 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。<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> 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。<br /> <br /> ==='''Student 6 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> <br /> 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。<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> 心性情圖<br /> <br /> 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。<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> ==='''Student 10 : Yeonjae Ra'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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。<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 13 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%88%90%E4%BF%94_%E6%96%87%E6%98%8E%E8%AB%96&diff=18204 2019-07-04T12:26:49Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성현 용재총화(문명론).jpg<br /> |English = <br /> |Chinese = 文明論<br /> |Korean = 문명론(''Munmyeongnon'')<br /> |Genre = [[Literati Writings]]<br /> |Type =<br /> |Author = 成俔<br /> |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)]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 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。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : Yishu Ma'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> -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?<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> <br /> *Discussion Questions: <br /> <br /> 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?<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Were the author's representations towards China and Korea widely spread among Korean scholars? Even across the opposite political factions of the time?<br /> <br /> What would have been the king's reaction if he could have read this text?<br /> <br /> Who compiled this text, when and for what purpose? What kinds of texts precede and follow it in that compilation?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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?<br /> <br /> ==='''Student 5 : (신동조)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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?<br /> <br /> ==='''Student 6 : Stacey'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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?<br /> <br /> Describe the relationship between China and Choson during the time of this text.<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # 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 &amp; positions is necessary for a country to be properly governed. I'd like to do some more looking into how important this concept was &amp; how widely it circulated among literati during this period.<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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?<br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. how the title “文明論” can be translated? (discussion of the civilization?)<br /> <br /> 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?<br /> <br /> ==='''Student 10 : (Kanghun Ahn)'''===<br /> ----<br /> <br /> How accurate are Song Hyon's observations of China vis-a-vis the real China at the time?<br /> <br /> Is it really a good rhetorical strategy to draw upon such a black and white logic to criticize one's own society? <br /> <br /> Was it really prevalent, among Choson literati, to utilize the idealized portrayal of China in order to criticize Choson society?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E6%88%90%E4%BF%94_%E6%96%87%E6%98%8E%E8%AB%96&diff=18203 2019-07-04T12:26:27Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 성현 용재총화(문명론).jpg<br /> |English = <br /> |Chinese = 文明論<br /> |Korean = 문명론(''Munmyeongnon'')<br /> |Genre = [[Literati Writings]]<br /> |Type =<br /> |Author = 成俔<br /> |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)]<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> <br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 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。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : Yishu Ma'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> -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?<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> <br /> *Discussion Questions: <br /> <br /> 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?<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Were the author's representations towards China and Korea widely spread among Korean scholars? Even across the opposite political factions of the time?<br /> <br /> What would have been the king's reaction if he could have read this text?<br /> <br /> Who compiled this text, when and for what purpose? What kinds of texts precede and follow it in that compilation?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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?<br /> <br /> ==='''Student 5 : (신동조)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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?<br /> <br /> ==='''Student 6 : Stacey'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 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?<br /> <br /> Describe the relationship between China and Choson during the time of this text.<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # 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 &amp; positions is necessary for a country to be properly governed. I'd like to do some more looking into how important this concept was &amp; how widely it circulated among literati during this period.<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> 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?<br /> <br /> ==='''Student 9 : Yeonjae Ra'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. how the title “文明論” can be translated? (discussion of the civilization?)<br /> 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?<br /> <br /> ==='''Student 10 : (Kanghun Ahn)'''===<br /> ----<br /> <br /> How accurate are Song Hyon's observations of China vis-a-vis the real China at the time?<br /> <br /> Is it really a good rhetorical strategy to draw upon such a black and white logic to criticize one's own society? <br /> <br /> Was it really prevalent, among Choson literati, to utilize the idealized portrayal of China in order to criticize Choson society?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%84%AD%E6%BE%88_%E6%88%92%E9%85%92%E6%96%87&diff=18185 2019-07-04T07:02:41Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 정철 계주문1.jpg<br /> |English = <br /> |Chinese = 戒酒文<br /> |Korean = 계주문(''Gyejumun'')<br /> |Genre = [[Literati Writings]]<br /> |Type = 雜著<br /> |Author = 鄭澈 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0203A_0040_010_0020_2002_A046_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:정철 계주문2.jpg|鄭澈 戒酒文(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 某之嗜酒有四。不平一也。遇興二也。待客三也。難拒人勸四也。不平則理遣可也。遇興則嘯詠可也。待客則誠信可也。人勸雖苛。吾志旣樹。則不以人言撓奪可也。然則捨四可。而就一不可之中。終始執迷。以誤一生。何也。余休官退處。五承恩旨。到今年春。迫不得已。力疾趨召。陳疏乞退。志在丘壑。則當杜門斂跡。愼言與行可也。而動靜無常。言語失宜。千邪萬妄。皆從酒出。方其醉時。甘心行之。及其醒也。<br /> <br /> 迷而不悟。人或言之。則初不信然。旣得其實。則羞媿欲死。今日如是。明日又如是。尤悔山積。補過無時。親者哀之。疏者唾之。褻天命。慢人紀。見棄於名敎者不淺焉。月之初吉。辭家廟。出國門。臨江將濟。送者滿舟。回首洛中。追思旣往。則恰似穿窬之人。抽身鋒鏑。白日對人。惶駭窘迫。無地自容。終日踧踖。如負大罪。及去而更來于江上也。<br /> <br /> 先忌適臨。嗚咽呑聲。哀慘之中。善端萌露。遂慨然自訟曰。喜獵何到於明道。而萌動於十年之後。好色何到於澹菴。而繫戀於動忍之餘。難操者心。易失者志。心兮志兮。孰主張之。主人翁兮。常惺惺兮。苟不如此言。吾何以更見江水兮。萬曆五年丁丑四月七日。書于西湖亭舍。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt;<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : Yishu Ma'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> -Does the action of drinking wine represent the writer's political standpoint? <br /> <br /> -What can the abstinence of drinking reveal to us, such as the struggles between the ideality and the real life of the writer? <br /> <br /> -In a large picture, how should we understand the wine-politics relationship during the 16th century?<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> <br /> *Discussion Questions: <br /> <br /> Why did 鄭澈 write the essay? Who were the readers? How was the essay distributed and circulated? Was it commercially exchanged?<br /> <br /> What did the essay tell us about Korean culture? In particular, what did it tell us about alcohol consumption in pre-modern Korea? What was the incentive of encouraging people to take on a more healthy drinking habit? Neo-confucianism emphasizes personal cultivation. Do you think the call to restrain oneself from drinking excessively was related to the rise of Neo-Confucianism in Choson Korea?<br /> <br /> Did the essay tell us anything about the factional conflicts in 16th century Korea? Try thinking about the relationship between 鄭澈's career and the writing of this essay.<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> Is this essay intended to anyone? Is it something that the author wrote for himself? If so, was it a common practice among scholars?<br /> <br /> Would it be possible that the author was trying to avoid having any link with the king of the time?<br /> <br /> Has the author written anything related to his father's death in another manuscript?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> ing<br /> *Discussion Questions:<br /> Considering the political situation of Chŏng Ch'ŏl (Jeong Cheol), why did he wrote this prose? What are the points he was try to make?<br /> <br /> ==='''Student 5 : (신동조)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> Why does 정철 come up with this idea of quitting drinking at this particular time? Can we think of any political and/or private conditions that led him to this resolution? The year of 1577 was when he was purged in a factional fighting after his father and mother dies in 1571 and 1574, respectively.<br /> <br /> ==='''Student 6 : Stacey Lui'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> What was Chŏng Ch'ŏl's position in the central government? Why was he so desperate to leave?<br /> <br /> <br /> Do you think alcohol is used as a wider analogy for socio-political issues?<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> # The piece flows between admonitions against drinking and a personal narrative about Jeong Cheol's personal misfortunes. Many of his misfortunes seem to have more to do with political infighting, etc., than with drinking. So are they mentioned just to elicit sympathy? Or does he consider alcohol partly responsible for the problems he sees in Joseon political culture more broadly?<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> <br /> *Discussion Questions: Would it be more appropriate to translate this text as a personal essay regretting his drinking habits with multiple footnotes offering possibly alternate readings referencing many deaths caused by his politics, or should we try to create a text in which words and phrases are chosen to hint that the actions he claims not to remember resulted in not only &quot;terrible behavior&quot; but murderous ones?<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 10 : Yeonjae Ra'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> 1. &lt;戒酒文&gt; has specific date according to the author’s writing. When his father actually is died(maybe can check their 족보) Was there any commemorating writings for his father in his anthology? Could we compare that? <br /> <br /> 2. 정철 is very known for his poems(or rhapsody), also he writes “장진주(將進酒)” comparing to 이백(李白)’s 장진주(將進酒). This writing is exactly the opposite side of &lt;戒酒文&gt;. Can we assume when 將進酒 was written?<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%87%91%E6%99%82%E7%BF%92_%E5%90%8D%E5%88%86%E8%AA%AA&diff=18092 2019-07-02T06:48:52Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 김시습 명분설1.jpg<br /> |English = <br /> |Chinese = 名分說<br /> |Korean = 명분설(''Myŏngbunsŏl [Myeongbunseol]'')<br /> |Genre = [[Literati Writings]]<br /> |Type = 說<br /> |Author = 金時習 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0069A_0230_020_0030_2003_A013_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:김시습 명분설2.jpg|金時習 名分說(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。<br /> <br /> 是以。天子制諸侯。諸侯制卿大夫。卿大夫治士庶人。貴以馭賤。賤以承貴。上之使下。猶頭目之運手足。下之事上。如枝葉之衛本根。然後上下相資。本末相持。以之爲國而國自治。以之爲家而家自齊。由是而君君臣臣。父父子子。夫夫婦婦。長長幼幼。而百令順矣。衛君待孔子而爲政。必先正名。以謂名不正則言不順。言不順則事不成。事不成則民無所措手足。<br /> <br /> 易曰。大君有命。開國承家。小人勿用。言名之不可濫也。易曰。上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。<br /> <br /> 狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> # Is KIm Siseup legitimating or criticizing the status quo of Joseon society at the time? <br /> # How was Gim Si-seup (Kim Sisŭp) related to other literati during Sejong's reign? Did the defenders and critics of Sejong's rule (or simply the political status quo during Sejong's rule) use clashing philosophical arguments or frameworks to bolster their respective cases, or did they generally agree on the philosophical underpinnings, and disagree only on the immediate facts?<br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt; <br /> 1. 司馬光, &lt;&lt;資治通鑑&gt;&gt;卷第一 https://ctext.org/wiki.pl?if=gb&amp;chapter=579652<br /> <br /> 2. 김시습 in 한국민족대백과사전(Encyclopedia of Korean Culture, in Korean). http://encykorea.aks.ac.kr/Contents/Index?contents_id=E0009666<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Yishu Ma)'''===<br /> ----<br /> What the title and distinction mean to people really matters. The Book of Change says, &quot;The sky is superior and the earth is inferior. Thus has the universe been fixed, have the superiority and inferiority been set, and have the high and low status of people been posited. This book claims that the title and distinction shouldn't be overstepped by people. What is called as the title are the son of heaven, the dukes, the ministers, the senior officials, and the common people. What is called as the distinction are the high and low status, superiors and inferiors, superiority and inferiority. Now that there are titles and the distinction, but there are no rituals to regulate them. Thereupon, the rules and standards cannot be protected. The fact of the titles and distinction is in vain as empty vessels. And no one could control them.<br /> <br /> <br /> 狗尾續貂，則混名份也。<br /> Translation: Using a dog's tail to replace a sable's fur, thus makes the title and distinction disordered. <br /> <br /> a. Jin shu [晉書·趙王倫傳]：“每朝會，貂蟬盈坐，時人為之諺曰：‘貂不足，狗尾續。’ ” <br /> &quot;貂不足，狗尾續&quot; here refers to a satire on the king who employed the unvirtuous people as officials.<br /> <br /> b. Youxue qionglin [幼學瓊林·卷四·鳥獸類] ：“美惡不稱， 謂之狗尾續貂。” <br /> &quot;狗尾續貂&quot; means that using a dog's tail to replace a sable's fur is not beautiful. It uses a metaphor of birds to illustrate this point.<br /> <br /> c. Wudeng huiyuan [五燈會元·普覺禪師]:“這一個，那一個，更一個，若是明眼人，何須重說教，徑山今日不免狗尾續貂。&quot;<br /> &quot;狗尾續貂&quot; in this sentence means that there is no need for expounding something mechanically because that would be useless and meaningless.<br /> <br /> Q: Why does the writer imitate Sima Guang's work? In other words, why Sima Guang and Zizhi tongjian [資治通鑑]？Were there any intellectual or socio-political backgrounds during early Joseon can provide the reasons?<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> Great are title and distinction to people. The Book of Change states, “The heaven is supreme, and the earth is humble. Thus are they destined to be. Things high and low correspond to nobility and humility.&quot; Therefore, title and distinction must not to be subverted. What is “title”? It is the titles of the Son of Heaven, Dukes, Marquis, and Grand master. What is “distinction”? It is the distinction between the high and low, the respected and scorned, and the noble and humble. If you have title and distinction but do not realize them with rituals, the institution and laws [of the state] cannot be preserved. The reality of title and distinction becomes empty vessel. In that case, society can no longer be governed.<br /> <br /> ---<br /> <br /> Hunting at Heyang was a wrongdoing that impaired the integrity of title and distinction. <br /> <br /> Footnote: This is a reference from the Zuo Commentary on the Spring and Autumn Annals: Xigong [春秋左傳: 僖公] 28.1. Kim was referring to an incident during the Age of Spring and Autumn in which the Duke of Jin illegitimately invoked the name of King Zhou, the Son of Heaven at the time, to call a meeting at Heyang, a place that the King frequented for his hunting activities. The incident became a staple example to criticize anyone who illegitimately invoked a title that was out of his or her social position. Similar reference to the incident is found in The School Sayings of Confucius: Quli Zigong Wen [孔子家語: 曲禮子貢問 ] 1, in which Confucius commented that, “[the incident was one in which] a minister summoned the king. [Such minster was so audacious that] he could not be taught.<br /> <br /> ----<br /> <br /> Questions<br /> <br /> Where did he publish his work? Who were his audience? What was the exact year the piece was written? How was this piece circulated? Was it commercially exchanged? <br /> <br /> Why did he write this piece? In what historical context was this piece written (against coup d’état, natural disasters?) Is it possible that Kim wrote this piece for personal ambition? For self-congratulatory purpose? <br /> <br /> How was this piece compared to other writings of Kim, in terms of literary style and content?<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> Grands sont les dénominations et statuts pour les Hommes. Le Livre des transformations dit : &quot;Le Ciel est vénérable et la Terre est basse, le Cosmos a [ainsi] été disposé. [...].&quot; Que nomme-t-on les &quot;dénominations&quot; ? Ce sont [les appellations] fils du ciel, duc, marquis, ministre, haut fonctionnaire, bureaucrate, roturier. Que nomme-t-on les &quot;statuts&quot; ? Ce sont [les états] supérieur et inférieur, riche et pauvre. En possédant les dénominations et statuts mais en ne les régulant pas par les rituels, la discipline ne peut les préserver ; le cœur des dénominations et statuts devient [alors] vainement un objet vide. Et personne ne peut le contrôler. <br /> <br /> 由是而君君臣臣。父父子子。夫夫婦婦。長長幼幼。而百令順矣。衛君待孔子而爲政。必先正名。以謂名不正則言不順。言不順則事不成。事不成則民無所措手足。<br /> <br /> Par conséquent, le Fils du Ciel contrôle les seigneurs, les seigneurs contrôlent les ministres et hauts fonctionnaires, les ministres et hauts fonctionnaires gouvernent les bureaucrates et les roturiers. Les nobles, en tant que nobles, dirigent les humbles. Les humbles, en tant qu'humbles, suivent les [ordres des] nobles. Le fait que les supérieurs commandent les inférieurs, est similaire à la tête et aux yeux qui mettent en mouvement les mains et les pieds. Le fait que les inférieurs servent les supérieurs, est comme les branches [d'arbre] protègent les feuilles et les racines. [Ainsi,] Par la suite, les supérieurs et les inférieurs se soutiennent mutuellement, les racines et les extrémités [des arbres] se maintiennent mutuellement. Par cela, [appliqué] au pays, le pays se gouverne naturellement. Par cela, [appliqué] à la famille, la famille est mise en ordre naturellement. <br /> <br /> 易曰。大君有命。開國承家。小人勿用。言名之不可濫也。易曰。上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。<br /> <br /> 狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。<br /> <br /> <br /> Questions:<br /> <br /> - In what year was this manuscript written?<br /> <br /> - Was it written in answer to (or to prevent) Sejo's coup d'Etat?<br /> <br /> - Who was this long text addressed to? Other scholars? The court?<br /> <br /> - Is it a compilation of several texts written at different times and discussing all sorts of topics?<br /> <br /> - If it was a pamphlet, how and where could it safely be conserved?<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> As to titles and distinctions to people, it is of great importance. The Book of Change states, &quot;The Heaven is lofty and the Earth is base, thus the Qian and Kun are destined. Put the hgh and low on display, the noble and ignoble ones thus had their places accordingly.&quot; This means that one cannot overstep the meaning of our titles and distinctions. What are titles? They are the Son of Heaven, his vassals, his ministers, his soldiers, and his subjects. What are distinctions? They are the high and low, the lofty and base, and the noble and ignoble. If there are titles and distinctions, but without ritual to regulate them, then the law and statuates will not be able to maintain themselves. The heart of titles and distinctions, in vein becomes empty vessel. And there is no way one can control it.<br /> <br /> 王人雖微。列於諸侯之上。辨之微也。<br /> Although the person of the king was small, the king was listed above all of his vassals. Their distinction is subtle.<br /> <br /> This refers to Sima Guang's comments in 資治通鑑 卷第一 &quot;《春秋》抑諸侯，尊周室，王人雖微，序於諸侯之上，以是見聖人於君臣之際，未嘗不惓惓也。&quot;<br /> nasty<br /> <br /> DIscussion questions:<br /> Why did Kim SIsŭp consider titles and distinctions such important matters that he wrote an essay about them?<br /> <br /> ==='''Student 5 : (신동조)'''===<br /> ----<br /> To man, the titles and duties (''mingfen'') are important. It is stated in the Book of Change that Heaven is honorable and the Earth is lowly. The two are settled.... The seriousness of ''mingfen'' cannot be overstated. How do we discuss ''ming''? This is of the relationship between emperors, lords, high officials, men of noble, and lowly men. How do we discuss ''fen''? This is of the relationship between the high and the low, the honorable and the vulgar, the precious and the base. If you don't control it even after having ''ming'', then you cannot maintain discipline and regulations, the heart of ''ming'' and ''fen''. Then everything goes useless. Nobody can control it after all.<br /> <br /> 吳楚之君。不預衣裳之列。防其漸也。<br /> The princes of Wu and Chu did not wear the dresses in accordance with their ranks. We should keep this custom from spreading.<br /> <br /> ==='''Student 6 : (Stacey Lui)'''===<br /> ----<br /> Titles and distinction are of great importance to people. The Book of Changes states: []. This means we cannot overstep the limits of titles and distinction. What do we refer to as titles? This includes emperors, feudal lords, ministers, grand marquis, warriors and the common people. What do we refer to as distinction? This includes high and low, the venerable and vulgar, the precious and disparaged. If there are only titles and distinction, without rituals to regulate them, then discipline and structures cannot be governed. Titles and distinction, in reality, will become empty vessels and no-one will be able to control them.<br /> <br /> <br /> 不書卽位。罪其專也。<br /> Not writing of ascending the throne is to criticise the usurper of the throne. <br /> <br /> Zuoshi Chunqiu 左氏春秋 1.3:<br /> 元年，春，王周正月，不書即位，攝也。<br /> <br /> Discussion: From where do these ideas of social distinction originate and until when were they upheld on the Korean peninsula?<br /> Was this system of hierarchy effective in maintaining an orderly state?<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> <br /> Among people, title and distinction is a great matter. The ''Yijing'' says: &quot;Heaven is venerable and the earth is base. Thus are ''gan'' and ''kun'' settled. The higher and lower are displayed [?]; thus the noble and mean have their places.&quot; It is speaking of the impossibility of overstepping title and distinction. What is title? It is: Son of Heaven, lord, duke, marquis, minister, soldier, commoner. What is distinction? It is upper and lower, venerable and base, noble and mean. If one only has title and distinction, but does not control it with ritual, then one cannot protect discipline and regulations by oneself. This is the essence of title and distinction; in vain it becomes an empty vessel, and nobody can control it.<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> Titles and Social Distinctions are of great importance to people. [Legge's translation will be used.] This is to say that the boundaries established by Titles and Social Distinctions cannot be violated. Then, what does &quot;Titles&quot; mean here? It refers to titles in the sense of &quot;emperors,&quot; &quot;feudal lords,&quot; &quot;officials,&quot; &quot;grand masters,&quot; and &quot;commoners.&quot; In the same sense, &quot;Social Disticntions&quot; refers to &quot;high or low,&quot; &quot;noble or lowly,&quot; and &quot;lofty or base.&quot; If<br /> <br /> 春秋始於隱公<br /> Spring and Autumn Annals begins with Duke of Yin in the state of Lu.<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> ==='''Student 11 : YeonJae Ra'''===<br /> ----<br /> 名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。<br /> <br /> To people, names and distinction is great (thing). The book of changes says, “The heaven is high and the earth is low. Thus 乾(heaven) and 坤(earth) is set. As the high and the low are arranged, the noble and the humble also placed.” This is saying that ‘names and distinction, those could be not overplaced.’ What is the name? It is the emperor, the lord, the duke, the minister, the Kyŏngdaebu, the common. What is the distinction? It is up and down, high and low, noble and humble. Originally there is names, also there is no rituals to restrain itself. It means disciplines and rules. It could not be self protected. The core of names and distinction, in vain changes to empty vessel, it could not be controlled.<br /> <br /> <br /> Q. Why this article ‘名分說’ is written as the form of “說”?<br /> (Why the editor of &lt;梅月堂文集&gt; put ‘名分說’ in the third order among 人才, 生財, 名分, 常變, 神鬼, 生死, 易, 太極, 契仁)<br /> <br /> ==='''Student 12 : Wonhee Cho 趙元熙'''===<br /> ----<br /> <br /> &quot;Titles&quot; and &quot;distinction,&quot; these are paramount to people. 易曰... This means that titles and distinction cannot be violated. What do &quot;titles&quot; refer to? The Son of Heaven, Dukes, Ministers, Scholars, commoners, these are the examples of &quot;titles. What does &quot;distinction&quot; refer to? Upper and lower, respected and vulgar, noble and debased are examples of 'distinction.&quot; If there are only &quot;titles&quot; and &quot;distinctions,&quot; but not regulated by proper conduct (''li'' 禮), then moral standards and laws cannot protect themselves. The core of &quot;titles&quot; and &quot;distinctions&quot; will become empty vessels, and there will be no way to reign it (i.e., the core of &quot;titles&quot; and &quot;distinctions.&quot;)<br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%87%91%E6%99%82%E7%BF%92_%E5%90%8D%E5%88%86%E8%AA%AA&diff=17989 2019-07-02T02:26:09Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 김시습 명분설1.jpg<br /> |English = <br /> |Chinese = 名分說<br /> |Korean = 명분설(''Myŏngbunsŏl [Myeongbunseol]'')<br /> |Genre = [[Literati Writings]]<br /> |Type = 說<br /> |Author = 金時習 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0069A_0230_020_0030_2003_A013_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:김시습 명분설2.jpg|金時習 名分說(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。<br /> <br /> 是以。天子制諸侯。諸侯制卿大夫。卿大夫治士庶人。貴以馭賤。賤以承貴。上之使下。猶頭目之運手足。下之事上。如枝葉之衛本根。然後上下相資。本末相持。以之爲國而國自治。以之爲家而家自齊。由是而君君臣臣。父父子子。夫夫婦婦。長長幼幼。而百令順矣。衛君待孔子而爲政。必先正名。以謂名不正則言不順。言不順則事不成。事不成則民無所措手足。<br /> <br /> 易曰。大君有命。開國承家。小人勿用。言名之不可濫也。易曰。上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。<br /> <br /> 狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt; <br /> 1. 司馬光, &lt;&lt;資治通鑑&gt;&gt;卷第一 https://ctext.org/wiki.pl?if=gb&amp;chapter=579652<br /> <br /> 2. 김시습 in 한국민족대백과사전(Encyclopedia of Korean Culture, in Korean). http://encykorea.aks.ac.kr/Contents/Index?contents_id=E0009666<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Yishu Ma)'''===<br /> ----<br /> What the title and distinction mean to people really matters. The Book of Change says, &quot;The sky is superior and the earth is inferior. Thus has the universe been fixed, have the superiority and inferiority been set, and have the high and low status of people been posited. This book claims that the title and distinction shouldn't be overstepped by people. What is called as the title are the son of heaven, the dukes, the ministers, the senior officials, and the common people. What is called as the distinction are the high and low status, superiors and inferiors, superiority and inferiority. Now that there are titles and the distinction, but there are no rituals to regulate them. Thereupon, the rules and standards cannot be protected. The fact of the titles and distinction is in vain as empty vessels. And no one could control them.<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> Great are title and distinction to people. The Book of Change states, “The heaven is supreme, and the earth is humble. Thus are they destined to be. Things high and low correspond to nobility and humility.&quot; Therefore, title and distinction must not to be subverted. What is “title”? It is the titles of the Son of Heaven, Dukes, Marquis, and Grand master. What is “distinction”? It is the distinction between the high and low, the respected and scorned, and the noble and humble. If you have title and distinction but do not realize them with rituals, the institution and laws [of the state] cannot be preserved. The reality of title and distinction becomes empty vessel. In that case, society can no longer be governed.<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> Grands sont les dénominations et statuts pour les Hommes. Le Livre des transformations dit : &quot;Le Ciel est vénérable et la Terre est basse, le Cosmos a [ainsi] été disposé. [...].&quot; Que nomme-t-on les &quot;dénominations&quot; ? Ce sont [les appellations] fils du ciel, duc, marquis, ministre, haut fonctionnaire, bureaucrate, roturier. Que nomme-t-on les &quot;statuts&quot; ? Ce sont [les états] supérieur et inférieur, riche et pauvre. En possédant les dénominations et statuts mais en ne les régulant pas par les rituels, la discipline ne peut les préserver ; le cœur des dénominations et statuts devient [alors] vainement un<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> As to titles and distinctions to people, it is of great importance. The Book of Change states, &quot;The Heaven is lofty and the Earth is base, thus the Qian and Kun are destined. Put the hgh and low on display, the noble and ignoble ones thus had their places accordingly.&quot; This means that one cannot overstep the meaning of our titles and distinctions. What are titles? They are the Son of Heaven, his vassals, his ministers, his soldiers, and his subjects. What are distinctions? They are the high and low, the lofty and base, and the noble and ignoble. If there are titles and distinctions, but without ritual to regulate them, then the law and statuates will not be able to maintain themselves. The heart of titles and distinctions, in vein becomes empty vessel. And there is no way one can control it.<br /> <br /> ==='''Student 5 : (신동조)'''===<br /> ----<br /> To man, the titles and duties (''mingfen'') are important. It is stated in the Book of Change that Heaven is honorable and the Earth is lowly. The two are settled.... The seriousness of ''mingfen'' cannot be overstated. How do we discuss ''ming''? This is of the relationship between emperors, lords, high officials, men of noble, and lowly men. How do we discuss ''fen''? This is of the relationship between the high and the low, the honorable and the vulgar, the precious and the base. If you don't control it even after having ''ming'', then you cannot maintain discipline and regulations, the heart of ''ming'' and ''fen''. Then everything goes useless. Nobody can control it after all.<br /> <br /> ==='''Student 6 : (Stacey Lui)'''===<br /> ----<br /> Titles and distinction are of great importance to people. The Book of Changes states: []. This means we cannot overstep the limits of titles and distinction. What do we refer to as titles? This includes emperors, feudal lords, ministers, grand marquis, warriors and the common people. What do we refer to as distinction? This includes high and low, the venerable and vulgar, the precious and disparaged. If there are only titles and distinction, without rituals to regulate them, then discipline and structures cannot be governed. Titles and distinction, in reality, will become empty vessels and no-one will be able to control them.<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> <br /> Among people, title and distinction is a great matter. The ''Yijing'' says: &quot;Heaven is venerable and the earth is base. Thus are ''gan'' and ''kun'' settled. The higher and lower are displayed [?]; thus the noble and mean have their places.&quot; It is speaking of the impossibility of overstepping title and distinction. What is title? It is: Son of Heaven, lord, duke, marquis, minister, soldier, commoner. What is distinction? It is upper and lower, venerable and base, noble and mean. If one only has title and distinction, but does not control it with ritual, then one cannot protect discipline and regulations by oneself. This is the essence of title and distinction; in vain it becomes an empty vessel, and nobody can control it.<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> Titles and Social Distinctions are of great importance to people. [Legge's translation will be used.] This is to say that the boundaries established by Titles and Social Distinctions cannot be violated. Then, what does &quot;Titles&quot; mean here? It refers to titles in the sense of &quot;emperors,&quot; &quot;feudal lords,&quot; &quot;officials,&quot; &quot;grand masters,&quot; and &quot;commoners.&quot; In the same sense, &quot;Social Disticntions&quot; refers to<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> ==='''Student 11 : YeonJae Ra'''===<br /> ----<br /> 名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。<br /> <br /> To people, names and distinction is great (thing). The book of changes says, “The heaven is high and the earth is low. Thus 乾(heaven) and 坤(earth) is set. As the high and the low are arranged, the noble and the humble also placed.” This is saying that ‘names and distinction, those could be not overplaced.’ What is the name? It is the emperor, the lord, the duke, the minister, the Kyŏngdaebu, the common. What is the distinction? It is up and down, high and low, noble and humble. Originally there is names, also there is no rituals to restrain itself. It means disciplines and rules. It could not be self protected. The core of names and distinction, in vain changes to empty vessel, it could not be controlled.<br /> <br /> ==='''Student 12 : Wonhee Cho 趙元熙'''===<br /> ----<br /> <br /> &quot;Titles&quot; and &quot;distinction,&quot; these are paramount to people. 易曰... This means that titles and distinction cannot be violated. What do &quot;titles&quot; refer to? The Son of Heaven, Dukes, Ministers, Scholars, commoners, these are the examples of &quot;titles. What does &quot;distinction&quot; refer to? Upper and lower, respected and vulgar, noble and debased are examples of 'distinction.&quot; If there are only &quot;titles&quot; and &quot;distinctions,&quot; but not regulated by proper conduct (''li'' 禮), then moral standards and laws cannot protect themselves. The core of &quot;titles&quot; and &quot;distinctions&quot; will become empty vessels, and there will be no way to reign them.<br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%87%91%E6%99%82%E7%BF%92_%E5%90%8D%E5%88%86%E8%AA%AA&diff=17983 2019-07-02T02:18:12Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 김시습 명분설1.jpg<br /> |English = <br /> |Chinese = 名分說<br /> |Korean = 명분설(''Myŏngbunsŏl [Myeongbunseol]'')<br /> |Genre = [[Literati Writings]]<br /> |Type = 說<br /> |Author = 金時習 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0069A_0230_020_0030_2003_A013_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:김시습 명분설2.jpg|金時習 名分說(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。<br /> <br /> 是以。天子制諸侯。諸侯制卿大夫。卿大夫治士庶人。貴以馭賤。賤以承貴。上之使下。猶頭目之運手足。下之事上。如枝葉之衛本根。然後上下相資。本末相持。以之爲國而國自治。以之爲家而家自齊。由是而君君臣臣。父父子子。夫夫婦婦。長長幼幼。而百令順矣。衛君待孔子而爲政。必先正名。以謂名不正則言不順。言不順則事不成。事不成則民無所措手足。<br /> <br /> 易曰。大君有命。開國承家。小人勿用。言名之不可濫也。易曰。上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。<br /> <br /> 狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt; <br /> 1. 司馬光, &lt;&lt;資治通鑑&gt;&gt;卷第一 https://ctext.org/wiki.pl?if=gb&amp;chapter=579652<br /> <br /> 2. 김시습 in 한국민족대백과사전(Encyclopedia of Korean Culture, in Korean). http://encykorea.aks.ac.kr/Contents/Index?contents_id=E0009666<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Yishu Ma)'''===<br /> ----<br /> What the title and distinction mean to people really matters. The Book of Change says, &quot;The sky is superior and the earth is inferior. Thus has the universe been fixed, have the superiority and inferiority been set, and have the high and low status of people been posited. This book claims that the title and distinction shouldn't be overstepped by people. What is called as the title are the son of heaven, the dukes, the ministers, the senior officials, and the common people. What is called as the distinction are the high and low status, superiors and inferiors, superiority and inferiority. Now that there are titles and the distinction, but there are no rituals to regulate them. Thereupon, the rules and standards cannot be protected. The fact of the titles and distinction is in vain as empty vessels. And no one could control them.<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> Great are title and distinction to people. The Book of Change states, “The heaven is supreme, and the earth is humble. Thus are they destined to be. Things high and low correspond to nobility and humility.&quot; Therefore, title and distinction must not to be subverted. What is “title”? It is the titles of the Son of Heaven, Dukes, Marquis, and Grand master. What is “distinction”? It is the distinction between the high and low, the respected and scorned, and the noble and humble. If you have title and distinction but do not realize them with rituals, the institution and laws [of the state] cannot be preserved. The reality of title and distinction becomes empty vessel. In that case, society can no longer be governed.<br /> <br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> Grands sont les dénominations et statuts pour les Hommes. Le Livre des transformations dit : &quot;Le Ciel est vénérable et la Terre est basse, le Cosmos a (ainsi) été disposé. [...].&quot; Ce qui est appelé &quot;dénomination&quot; : fils du ciel, duc, marquis, ministre, haut fonctionnaire, bureaucrate, roturier. Ce qui est appelé &quot;statut&quot; : supérieur et inférieur, riche et pauvre. Si<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> As to titles and distinctions to people, it is of great importance. The Book of Change states, &quot;The Heaven is lofty and the Earth is base, thus the Qian and Kun are destined. Put the hgh and low on display, the noble and ignoble ones thus had their places accordingly.&quot; This means that one cannot overstep the meaning of our titles and distinctions. What are titles? They are the Son of Heaven, his vassals, his ministers, his soldiers, and his subjects. What are distinctions? They are the high and low, the lofty and base, and the noble and ignoble. If there are titles and distinctions, but without ritual to regulate them, then the law and statuates will not be able to maintain themselves. The heart of titles and distinctions, in vein becomes empty vessel. And there is no way one can control it.<br /> <br /> ==='''Student 5 : (신동조)'''===<br /> ----<br /> To man, the titles and duties (''mingfen'') are important. It is stated in the Book of Change that Heaven is honorable and the Earth is lowly. The two are settled.... You cannot overstate ''mingfen''. How do we discuss ''ming''? This is of the relationship between emperors, lords, high officials, men of noble, and lowly men. How do we discuss ''fen''? This is of the relationship between the high and the low, the honorable and the vulgar, the precious and the base. If you don't control it even after having ''ming'', then you cannot maintain discipline and regulations, the heart of ''ming'' and ''fen''. Then everything goes useless. Nobody can control it after all.<br /> <br /> ==='''Student 6 : (Stacey Lui)'''===<br /> ----<br /> Titles and distinction are of great importance to people. The Book of Changes states: []. This means we cannot overstep the limits of titles and distinction. What do we refer to as titles? This includes emperors, feudal lords, ministers, grand marquis, warriors and the common people. What do we refer to as distinction? This includes high and low, the venerable and vulgar, the precious and disparaged. If there are only titles and distinction, without rituals to regulate them, then discipline and structures cannot be governed. Titles and distinction, in reality, will become empty vessels and no-one will be able to control them.<br /> <br /> ==='''Student 7 : Russell Guilbault'''===<br /> ----<br /> <br /> Among people, title and distinction is a great matter. The ''Yijing'' says: &quot;Heaven is venerable and the earth is base. Thus are ''gan'' and ''kun'' settled. The higher and lower are displayed [?]; thus the noble and mean have their places.&quot; It is speaking of the impossibility of overstepping title and distinction. What is title? It is: Son of Heaven, lord, duke, marquis, minister, soldier, commoner. What is distinction? It is upper and lower, venerable and base, noble and mean. If one only has title and distinction, but does not control it with ritual, then one cannot protect discipline and regulations by oneself. This is the essence of title and distinction; in vain it becomes an empty vessel, and nobody can control it.<br /> <br /> ==='''Student 8 : Q'''===<br /> ----<br /> Titles and Social Distinctions are of great importance to people. [Legge's translation will be used.] This is to say that the boundaries established by Titles and Social Distinctions cannot be violated. Then, what does &quot;Titles&quot; mean here? It refers to titles in the sense of &quot;emperors,&quot; &quot;lords,&quot; &quot;officials,&quot; &quot;grand masters,&quot; and &quot;commoners.&quot;<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> ==='''Student 11 : YeonJae Ra'''===<br /> ----<br /> 名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。<br /> <br /> To people, names and distinction is great (thing). The book of changes says, “The heaven is high and the earth is low. Thus 乾(heaven) and 坤(earth) is set. As the high and the low are arranged, the noble and the humble also placed.” This is saying that ‘names and distinction, those could be not overplaced.’ What is the name? It is the emperor, the lord, the duke, the minister, the Kyŏngdaebu, the common. What is the distinction? It is up and down, high and low, noble and humble. Originally there is names, also there is no rituals to restrain itself. It means disciplines, rules. It could not be self protected. The core of names and distinction in vain changes to empty vessel, it could not be controlled.<br /> <br /> ==='''Student 12 : Wonhee Cho 趙元熙'''===<br /> ----<br /> <br /> &quot;Titles&quot; and &quot;distinction,&quot; these are paramount to people. 易曰... This means that titles and distinction cannot be violated. What do &quot;titles&quot; refer to? The Son of Heaven, Dukes, Ministers, Scholars, commoners, these are the examples of &quot;titles. What does &quot;distinction&quot; refer to? Upper and lower, respected and vulgar, noble and debased are examples of 'distinction.&quot; If there are only &quot;titles&quot; and &quot;distinctions,&quot; but not regulated by proper conduct (''li'' 禮), then moral standards and laws cannot protect themselves. The core of &quot;titles&quot; and &quot;distinctions&quot; will become empty vessels, and there will be no way to reign them.<br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%87%91%E6%99%82%E7%BF%92_%E5%90%8D%E5%88%86%E8%AA%AA&diff=17955 2019-07-02T01:59:39Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 김시습 명분설1.jpg<br /> |English = <br /> |Chinese = 名分說<br /> |Korean = 명분설(''Myŏng Punsŏl [Myeongbunseol]'')<br /> |Genre = [[Literati Writings]]<br /> |Type = 說<br /> |Author = 金時習 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0069A_0230_020_0030_2003_A013_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:김시습 명분설2.jpg|金時習 名分說(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。<br /> <br /> 是以。天子制諸侯。諸侯制卿大夫。卿大夫治士庶人。貴以馭賤。賤以承貴。上之使下。猶頭目之運手足。下之事上。如枝葉之衛本根。然後上下相資。本末相持。以之爲國而國自治。以之爲家而家自齊。由是而君君臣臣。父父子子。夫夫婦婦。長長幼幼。而百令順矣。衛君待孔子而爲政。必先正名。以謂名不正則言不順。言不順則事不成。事不成則民無所措手足。<br /> <br /> 易曰。大君有命。開國承家。小人勿用。言名之不可濫也。易曰。上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。<br /> <br /> 狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt; <br /> 1. 司馬光, &lt;&lt;資治通鑑&gt;&gt;卷第一 https://ctext.org/wiki.pl?if=gb&amp;chapter=579652<br /> <br /> 2. 김시습 in 한국민족대백과사전(Encyclopedia of Korean Culture, in Korean). http://encykorea.aks.ac.kr/Contents/Index?contents_id=E0009666<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Yishu Ma)'''===<br /> ----<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 6 : (Stacey Lui)'''===<br /> ----<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> ==='''Student 11 : YeonJae Ra'''===<br /> ----<br /> <br /> ==='''Student 12 : Wonhee Cho 趙元熙'''===<br /> ----<br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(Translation)_%E9%87%91%E6%99%82%E7%BF%92_%E5%90%8D%E5%88%86%E8%AA%AA&diff=17953 2019-07-02T01:59:13Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 김시습 명분설1.jpg<br /> |English = <br /> |Chinese = 名分說<br /> |Korean = 명분설(''Myeongbunseol'')<br /> |Genre = [[Literati Writings]]<br /> |Type = 說<br /> |Author = 金時習 <br /> |Year = <br /> |Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0069A_0230_020_0030_2003_A013_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]<br /> |Key Concepts= <br /> |Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]<br /> |Editor = <br /> |Translation Year = 2019<br /> <br /> }}<br /> [[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]<br /> &lt;gallery mode=packed heights=150px caption=&gt;<br /> File:김시습 명분설2.jpg|金時習 名分說(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Introduction'''==<br /> <br /> <br /> <br /> =='''Original Script'''==<br /> <br /> <br /> {|class=&quot;wikitable&quot; style=&quot;width:90%; font-size:110%; color:#002080; background-color:#ffffff;&quot;<br /> !style=&quot;width:40%;&quot;|Classical Chinese || style=&quot;width:60%;&quot;| English <br /> |-<br /> |<br /> 名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。<br /> <br /> 是以。天子制諸侯。諸侯制卿大夫。卿大夫治士庶人。貴以馭賤。賤以承貴。上之使下。猶頭目之運手足。下之事上。如枝葉之衛本根。然後上下相資。本末相持。以之爲國而國自治。以之爲家而家自齊。由是而君君臣臣。父父子子。夫夫婦婦。長長幼幼。而百令順矣。衛君待孔子而爲政。必先正名。以謂名不正則言不順。言不順則事不成。事不成則民無所措手足。<br /> <br /> 易曰。大君有命。開國承家。小人勿用。言名之不可濫也。易曰。上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。<br /> <br /> 狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。<br /> ||<br /> (translation)<br /> |-<br /> |}<br /> <br /> =='''Discussion Questions'''==<br /> #<br /> #<br /> <br /> <br /> =='''Further Readings'''==<br /> &lt;!--<br /> &lt;div style=&quot;color:#008080;&quot;&gt;<br /> * View together with '''~~'''.<br /> &lt;/div&gt;<br /> --&gt;<br /> *<br /> *<br /> <br /> <br /> =='''References'''==<br /> &lt;references/&gt; <br /> 1. 司馬光, &lt;&lt;資治通鑑&gt;&gt;卷第一 https://ctext.org/wiki.pl?if=gb&amp;chapter=579652<br /> <br /> 2. 김시습 in 한국민족대백과사전(Encyclopedia of Korean Culture, in Korean). http://encykorea.aks.ac.kr/Contents/Index?contents_id=E0009666<br /> <br /> =='''Translation'''==<br /> <br /> ==='''(sample) : Jaeyoon Song'''===<br /> ----<br /> <br /> *Discussion Questions:<br /> <br /> <br /> ==='''Student 1 : (Yishu Ma)'''===<br /> ----<br /> <br /> ==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===<br /> ----<br /> ==='''Student 3 : Younès M'Ghari'''===<br /> ----<br /> <br /> ==='''Student 4 : King Kwong Wong'''===<br /> ----<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 6 : (Stacey Lui)'''===<br /> ----<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 8 : (Write your name)'''===<br /> ----<br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> ==='''Student 11 : (YeonJae Ra)'''===<br /> ----<br /> <br /> ==='''Student 12 : Wonhee Cho 趙元熙'''===<br /> ----<br /> <br /> [[Category:2019 JSG Summer Hanmun Workshop]]<br /> [[Category:Advanced Translation Group]]</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_11_-_15&diff=5186 2017-07-20T08:25:34Z

<p>Sayia817: </p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 11. 雷: 陰陽相搏而成雷聲動以爲天皇之威<br /> <br /> 12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.<br /> <br /> 13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田<br /> <br /> 14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄<br /> <br /> 15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> 11. 雷: 陰陽相搏而成雷聲動以爲天皇之威<br /> <br /> Thunder: Yin and Yang clash each other and form the sound of thunder. Its movement is considered the majesty of the Heavenly Emperor.<br /> <br /> <br /> 12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.<br /> <br /> Frost: Between autumn and winter, the qi of the heaven ascends and the qi of the earth descends. Then frost sets down, chills&lt;ref&gt; [http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 肅殺: (of autumn) chilling (life, vegetation)&lt;/ref&gt; all things, and makes grass and trees turn yellow and fall.<br /> <br /> <br /> 13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田<br /> <br /> Spring: It is the season of spring. The sun is warm. The wind is mild. Grass and trees come to life. All flowers compete for blooming. Farmers ploughs the fields.<br /> <br /> <br /> 14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄<br /> <br /> Summer: It is the season of spring. The sun lasts long. The zephyr brings fragrance. Grass and trees grow luxuriant. Farmers weed and hoe.<br /> <br /> <br /> 15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫<br /> <br /> Autumn: Summer comes to an end and autumn comes. Chill wind arrives. Frost and dew set down. Grass and trees turn yellow and [leaves] fall. All grains then ripen so that farmers harvest.<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 11. 雷: 陰陽相搏而成雷聲動以爲天皇之威<br /> <br /> The Yin and the Yang '''oppose {%%clash%%}''' each other and become '''one {%%thunder%%}''', the sound of the thunder moves '''as {%%like%%}''' the power of the emperor of the heaven.<br /> <br /> <br /> 12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.<br /> <br /> Between autumn and winter, the Qi of heaven rises up, the Qi of the earth falls down; '''when the frost falls (down) {%%then the frost comes down%%}''', it '''wipes out {00 or literally &quot;freeze them to death&quot;}''' ten thousand things&lt;sup&gt;1&lt;/sup&gt; and makes grass and trees fade into yellow.<br /> <br /> <br /> 13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田<br /> <br /> Spring as a season, '''{^is when^}''' the sun is warm and the winds are harmonious, grass and trees change and flourish, hundreds of flowers&lt;sup&gt;2&lt;/sup&gt; blossom competitively, farmers plough the fields.<br /> <br /> <br /> 14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄<br /> <br /> Summer as a season, '''{^is when^}''' the sun lasts '''{^long^}''' and the wind warms, grass and trees grow and become luxuriant, farmers weed and hoe.<br /> <br /> <br /> 15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫<br /> <br /> When summer ends and autumn comes, the cold wind arrives and frost and dew set down, grass and trees fade into yellow, a hundred '''flowers&lt;sup&gt;2&lt;/sup&gt; {%%grains%%}''' '''get consumed {%%completes enough [amount] to be consumed%%}''', farmers harvest.<br /> <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: &quot;all things&quot;<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;: &quot;all the flowers&quot;<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 11. 雷: 陰陽相搏而成雷聲動以爲天皇之威<br /> <br /> Thunder: The Yin and the Yang clash with each other and '''[become] complete {%%become thunder%%--00The sentence breaks before 聲.00}''', the '''sound of the thunder {%%The thunder%%}''' moves and makes the power of the heavenly emperor.<br /> <br /> 12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落<br /> <br /> Frost: Between autumn and winter, the ''ki'' of the Heaven ascends and the ''ki'' of the Earth descends, the frost then comes down. It freezes ten thousand things&lt;sup&gt;1&lt;/sup&gt; to death and let the plants and the trees turn yellow and fall.<br /> <br /> 13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田<br /> <br /> Spring: '''Becoming the season of spring {%%(Literally), The way spring is a season%%--00or Spring as a season is when...00}''', the sun is warm and the wind is gentle, the plants and the trees change and flourish, hundred flowers&lt;sup&gt;2&lt;/sup&gt; fight to blossom and farmers plough [their] fields.<br /> <br /> 14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄<br /> <br /> Summer: Becoming the season of summer, the days are long and the wind is gently warm, the plants and the trees grow abundantly and the farmers weed and hoe.<br /> <br /> 15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫<br /> <br /> Autumn: [When] summer comes to an end and autumn comes, the cool wind arrives, and the frost and the dew descend, the plants and the trees turn yellow and fall, hundred grains&lt;sup&gt;3&lt;/sup&gt; '''are consumed {complete the [amount to be] used and the farmers harvest [the crops].<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt; understand as 'all things'<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; understand as 'all flowers'<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; understand as 'all grains'<br /> <br /> <br /> Corrected text:<br /> 11. 雷: 陰陽相搏而成雷聲動以爲天皇之威<br /> <br /> Thunder: The Yin and the Yang clash with each other and become thunder, the 'The thunder moves and makes the power of the heavenly emperor.<br /> <br /> 12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落<br /> <br /> Frost: Between autumn and winter, the ''ki'' of the Heaven ascends and the ''ki'' of the Earth descends, the frost then comes down. It freezes ten thousand things&lt;sup&gt;1&lt;/sup&gt; to death and let the plants and the trees turn yellow and fall.<br /> <br /> 13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田<br /> <br /> Spring: Spring, as a season, is when the sun is warm and the wind is gentle, the plants and the trees change and flourish, hundred flowers&lt;sup&gt;2&lt;/sup&gt; fight to blossom and farmers plough [their] fields.<br /> <br /> 14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄<br /> <br /> Summer: Summer, as a season, is when the days are long and the wind is gently warm, the plants and the trees grow abundantly and the farmers weed and hoe.<br /> <br /> 15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫<br /> <br /> Autumn: [When] summer comes to an end and autumn comes, the cool wind arrives, and the frost and the dew descend, the plants and the trees turn yellow and fall, hundred grains&lt;sup&gt;3&lt;/sup&gt; complete the [amount to be] used and the farmers harvest [the crops].<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt; understand as 'all things'<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; understand as 'all flowers'<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; understand as 'all grains'<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 11. 雷: 陰陽相搏而成雷聲動以爲天皇之威<br /> <br /> Thunder – Yin and Yang clash against each other and makes thunder. [Its] sound moves to become the force of the heavenly emperor.<br /> <br /> 12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落<br /> <br /> Frost – Between autumn and winter, [when] the energy of heaven rises up and the energy of the earth comes down, frost then comes down. It freeze-kills all things, causing grasses and trees yellow and fall.<br /> <br /> 13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田<br /> <br /> Spring – Spring's becoming a season [is] the days warming and the wind becoming agreeable. Grasses and trees change and come alive. All the flowers vie [with each other] to bloom and the farmers plow [their] fields.<br /> <br /> 14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄<br /> <br /> Summer – Summer's becoming a season [is] the days [becoming] long and the wind blowing sweetly, the grasses and trees growing luxuriant and farming people weeding and hoeing.<br /> <br /> 15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫<br /> <br /> Autumn – [When] summer is exhausted autumn comes, cold wind arrives and frost and dew falls. The grasses and trees yellow and fall, all the grains make up '''[what] {^[the amount to be] used, and^}''' the farming people gather and harvest.<br /> <br /> <br /> <br /> Edited Section:<br /> <br /> 15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫<br /> <br /> Autumn – [When] summer is exhausted autumn comes, cold wind arrives and frost and dew falls. The grasses and trees yellow and fall, all the grains make up [the] to be used [amount and] the farming people gather and harvest.<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> <br /> 11. 雷: 陰陽相搏而成雷聲動以爲天皇之威<br /> <br /> Thunder: The Yin and the Yang clash with each other and make the sound of thunder. The sound movement regards as the power of the Heavenly Emperor.<br /> <br /> 12. 霜: 秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落<br /> <br /> Frost: Between autumn and winter, the heaven’s ki comes up and the earth’s ki comes down. So, the frost comes down, freezes and kills everything, and makes grasses and trees turn yellow and fall down.<br /> <br /> 13. 春: 春之爲時也日暖風和草木化生百花爭發農夫耕田<br /> <br /> Spring: Spring as a season, the Sun is warm. The wind is mild. Grasses and trees change and grow. All flowers competitively blossom. Farmers plough the fields.<br /> <br /> 14. 夏: 夏之爲時也日永風薰草木長茂農人耘秄<br /> <br /> Summer: Summer as a season, the Sun is long. The wind is gentle. Grasses and trees grow to be luxurious. Farmers weed out and hoe up.<br /> <br /> 15. 秋: 夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫<br /> <br /> Autumn: After summer is exhausted, autumn comes. Cold wind comes. Frost and comes down. Grasses and trees turn yellow and fall down. All grains achieve the amount to be used. Farmers harvest.<br /> <br /> <br /> ----<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> <br /> 雷: 陰陽相搏而成雷 聲動以爲天皇之威<br /> <br /> Thunder: [When] Yin and Yang clash each other, thunder is '''made complete {%%made%%}'''. Its sound moves and creates the '''dignity {00 or power 00}''' of Heavenly Emperor. <br /> <br /> 霜: 秋冬之間 天氣上昇 地氣下降 霜乃降肅殺萬物 使草木黃落.<br /> <br /> Frost: Between fall and winter, heavenly ''qi'' ascends and earthly ''qi'' descends. Frost comes down and kill all things by freezing. It [also] causes plants and trees to turn brown and fall off.<br /> <br /> 春: 春之爲時也 日暖風和 草木化生 百花爭發 農夫耕田<br /> <br /> '''In the season of spring {%%(literally) The way that spring is a season (00i.e., Spring as a season is when...00)%%}''', the weather gets warm and the wind becomes gentle. <br /> Plants and trees bloom, all kinds of flowers competitively blossom, and farmers plough their field.<br /> <br /> 夏: 夏之爲時也 日永風薰 草木長茂 農人耘秄<br /> <br /> '''In the season of summer {%%(literally) The way that summer is a season (00i.e., Summer as a season is when...00)%%}''', the day gets longer and wind becomes fragrant. Plants and trees grow abundantly; farmers weed and hoe.<br /> <br /> 秋: 夏盡秋來 凉風至霜露降, 草木黃落, 百穀用成, 農人收穫<br /> <br /> [As] summer passes by and autumn comes, cold wind blows initiating frost and dew to come down. Plants and trees turn brown and fall off; all kinds of grains '''ripen enough {00This is good.00}'''; and farmers harvest to accumulate.<br /> <br /> <br /> <br /> '''Revised version'''<br /> <br /> 雷: 陰陽相搏而成雷 聲動以爲天皇之威<br /> <br /> Thunder: [When] Yin and Yang clash each other, thunder is made. Its sound moves and creates the power of Heavenly Emperor. <br /> <br /> 霜: 秋冬之間 天氣上昇 地氣下降 霜乃降肅殺萬物 使草木黃落.<br /> <br /> Frost: Between fall and winter, heavenly ''qi'' ascends and earthly ''qi'' descends. Frost comes down and kill all things by freezing. It [also] causes plants and trees to turn brown and fall off.<br /> <br /> 春: 春之爲時也 日暖風和 草木化生 百花爭發 農夫耕田<br /> <br /> Spring as a season is that the weather gets warm and the wind becomes gentle. <br /> Plants and trees bloom, all kinds of flowers competitively blossom, and farmers plough their field.<br /> <br /> 夏: 夏之爲時也 日永風薰 草木長茂 農人耘秄<br /> <br /> Summer as a season is that the day gets longer and wind becomes fragrant. Plants and trees grow abundantly; farmers weed and hoe.<br /> <br /> 秋: 夏盡秋來 凉風至霜露降, 草木黃落, 百穀用成, 農人收穫<br /> <br /> [As] summer passes by and autumn comes, cold wind blows initiating frost and dew to come down. Plants and trees turn brown and fall off; all kinds of grains ripen enough; and farmers harvest to accumulate.<br /> <br /> <br /> ----<br /> <br /> ===Student 7 : (Alexandre Le Marchand)===<br /> ----<br /> 11. 雷: 陰陽相搏而成雷 聲動 以爲天皇之威<br /> Thunder: The yin and the yang beat each other and become thunder. Its sound moves regard as the power of heaven’s emperor.<br /> <br /> 12. 霜: 秋冬之間 天氣上昇 地氣下降 霜乃降 肅殺萬物 使草木黃落.<br /> Between the autumn and winter, the vital essence of heaven goes up and vital essence of earth goes down. As soon as the frost goes down it freeze and kills every things and makes grass and tree turn yellow and they fall.<br /> <br /> 13. 春: 春之爲時也 日暖風和 草木化生 百花爭發 農夫耕田<br /> Spring: Spring is the time when it blows a soft wind. Grass and trees change and grow while every flowers struggle to blooming up. The farmers cultivate fields.<br /> <br /> 14. 夏: 夏之爲時也 日永風薰 草木長茂 農人耘秄<br /> Sumer is the time when sun is eternal and wind warm, grace and trees grow and become luxuriant, so the farmers weed and hoe up.<br /> <br /> 15. 秋: 夏盡秋來 凉風至霜露降 草木黃落 百穀用成 農人收穫<br /> When summer comes to it end fall comes a cold wind arrives and reach to compound and dew witch getting down. The grace and tree turn yellow and falls, hundred make up to be use and complete, and the farmers’ harvest.<br /> <br /> ===Student 8 : Bryan Sauvadet ===<br /> ----<br /> 11.雷: 陰陽相搏而成雷, 聲動 以爲天皇之威<br /> <br /> When the Yin and the Yang clash each other, it becomes thunder. The sound of the thunder moves like the power of the emperor of the heaven.<br /> <br /> <br /> 12.霜: 秋冬之間, 天氣上昇, 地氣下降, 霜乃降肅, 殺萬物使, 草木黃落<br /> <br /> Between autumn and winter, the Qi of heaven rises up, the Qi of the earth falls down; then the frost comes down, it freeze to death ten thousand things, and makes grass and trees fade into yellow.<br /> <br /> <br /> 13.春: 春之爲時也, 日暖風和, 草木化生, 百花爭發, 農夫耕田<br /> <br /> Spring is when the sun is warm and the winds are harmonious, grass and trees change and flourish, hundreds of flowers blossom competitively and farmers plough the fields.<br /> <br /> <br /> 14.夏: 夏之爲時也,日永風薰, 草木長茂, 農人耘秄<br /> <br /> Summer is when the sun is long and the wind warms, grass and trees grow and become luxuriant, farmers weed and hoe.<br /> <br /> <br /> 15.秋: 夏盡秋來, 凉風至霜露降, 草木黃落, 百穀用成, 農人收穫<br /> <br /> When summer ending, autumn comes, the cool wind arrives, and the frost and the dew descend, the grass and the trees turn yellow and fall, hundred grains make up to be used and farmers harvest.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 11. Yin [and] Yang clash [into] each other and '''result [in] {%%become%%}''' thunder / [its] sound moves '''[and is] regarded as {%%and becomes%%}''' the majestic [force] of '''Heaven {%%the emperor of the heaven%%}'''. <br /> <br /> 12. Between fall [and] winter / the ''qi'' [of] the sky rises up / the ''qi'' [of] the earth '''descends down {%%descends%%}'''/ frost therefore descends / killing by freezing all things / [it] lets grass [and] trees to [turn] yellow and wither. <br /> <br /> 13. '''For spring to become the season {%% (literally) The way spring is a season%%}/ '''[in] the day pleasing {%%the sun is warm and the %%}''' wind [is] harmonious / the grass and trees change [and] flourish / all flowers fight to grow / [and] the farmer plows the fields <br /> <br /> 14. '''For summer to become the season {%% (literally) The way summer is a season%%} / '''[in] the day the long {%%the sun is long and the %%}''' wind [is] temperate / the grass [and] trees grow [and are] luxurious / the farmers weed [and] '''plant {%%hoe%%}''' <br /> <br /> 15. Summer ends [and] fall comes / the cold wind arrives / frost [and] dew descend / grass [and] trees [turn] yellow [and] wither / all grains [are enough] to be used '''{00Something is missing here.00}'''<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 11. Thunder:&lt;br /&gt;<br /> <br /> Yin and yang mutually collide and thus effect thunder. The sound rouses and is considered to be the force of the heavenly emperor.&lt;br /&gt;<br /> <br /> 12. Frost:&lt;br /&gt;<br /> <br /> Between fall and winter, the ''qi'' of the heaven rises and the ''qi'' of the earth descends. The frost then comes down, freezing all things to death, making the grass and the trees wither.&lt;br /&gt;<br /> <br /> 13. Spring:&lt;br /&gt;<br /> <br /> When it is the season of spring, the days are warm and the wind is pleasant, the grass and the trees become alive, all flowers race to blossom, and the farmers plant the fields.&lt;br /&gt;<br /> <br /> 14. Summer:&lt;br /&gt;<br /> <br /> When it is the season of summer, the days are long and the wind is musky, the grass and the trees grow in abundance, and the farming people weed and hoe.&lt;br /&gt;<br /> <br /> 15. Fall:&lt;br /&gt;<br /> <br /> When summer is depleted, fall comes. The cool wind arrives, the frost and the dew descend, the grass and the trees wither, all grains ripen to fruition, and the farming people harvest the crops.<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 11. Thunder: ''Yin'' and ''yang'' clash with each other and make a thunder. Its movement is regarded as the dignity of the heavenly emperor.<br /> <br /> 12. Frost: Between fall and winter, the ''qi'' of the heaven ascends and the qi of the earth descends. Frost falls then. It makes ten thousand things '''wither to death {%%freeze to death%%}''' and makes plants and (the leaves of) trees turn yellow and fall.<br /> <br /> 13. Spring: '''It is a period of time becoming spring. {%%As for the way that spring is a season (or, Spring, as a season, is when...)%%}''' The sun is warm and the wind is mild, and plants and trees change and flourish. A hundred flowers competitively blossom, and farmers plough the fields.<br /> <br /> 14. Summer: '''It is a period of time becoming summer. {%%As for the way summer is a season (or, Summer as a season is when...)%%}''' The days get longer and the wind is gentle. Plants and trees grow and luxuriate. Farmers weed and hoe (the fields).<br /> <br /> 15. Fall: Summer ends and fall comes. Cool wind arrives and frost and dew fall. Plants and (the leaves of) trees turn yellow and fall. A hundred grains are enough to be used and farmers harvest them.<br /> <br /> ===Student 13 : Ra Yeonjae ===<br /> ----<br /> <br /> <br /> 11. 雷: 陰陽相搏, 而成雷聲, 動以爲天皇之威<br /> <br /> The Thunder: If Yin and Yang beat each other, it could make the thunder sounds. It moves considered as the dignity of the heavenly emperor.<br /> <br /> <br /> 12. 霜: 秋冬之間, 天氣上昇, 地氣下降, 霜乃降肅, 殺萬物, 使草木黃落.<br /> <br /> The Frost: Between the autumn and the winter, the Qi of the heaven goes up and the Qi of the earth goes down. Then the frost falls and freezes, so it kills all kinds of thing and let grasses and trees turn to yellow and fall down. <br /> <br /> <br /> 13. 春: 春之爲時也, 日暖風和, 草木化生, 百花爭發, 農夫耕田.<br /> <br /> The Spring: Spring becoming as season, the sun is warm and the wind is tender. The grasses and the trees become to be born. All flowers blooms competitively. The farmer plows a field. <br /> <br /> <br /> 14. 夏: 夏之爲時也, 日永風薰, 草木長茂, 農人耘秄<br /> <br /> The Summer: Summer becoming as season, the sun is lengthened and the wind is gentle. The grasses and the trees grow and luxuriate. The farmers weed and hoe.<br /> <br /> <br /> 15. 秋: 夏盡秋來, 凉風至霜露降, 草木黃落, 百穀用成, 農人收穫<br /> <br /> The Autumn: When the summer is exhausted, the autumn comes. The cold wind arrives and the frost and the dew falls down. The grasses and the trees turn to yellow and fall. All grains are grown ripen, so the farmers harvest(the crop).<br /> <br /> ===Student 14 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E7%8E%87%E5%B1%85&diff=5173 2017-07-20T07:59:05Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 솔거.JPG<br /> |English = Solgŏ<br /> |Chinese = 率居(Solgŏ)<br /> |Korean = 솔거<br /> |Genre = <br /> |Type = ''Kim Busik'' 金富軾 (''Samguk sagi'' 三國史記)<br /> |Author = <br /> |Year = 1145<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 率居, 新羅人, 所出微, 故不記其族系, 生而善畫, 嘗於皇龍寺壁畫老松, 體幹鱗皴, 枝葉盤屈, 烏鳶燕雀, 往往望之飛入, 及到, 蹭蹬而落, 歲久色暗, 寺僧以丹靑補之, 烏雀不復至, 又慶州芬皇寺觀音菩薩晉州斷俗寺維麾像, 皆其筆蹟, 世傳爲神畫. 《三國史記.卷48》<br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Sanghoon Na'''===<br /> ----<br /> Solgŏ was a man of Silla kingdom. His family background was so insignificant that there was no record of his genealogy. From his birth he was good at drawing. Once on the wall of Hwangryong Temple(lit. Yellow Dragon Temple) he drew an old pine tree. Tree trunks had scaly, wrinkled barks and branches and leaves were crooked and twisted. Crows, hawks, swallows, and sparrows occasionally '''observed {%%saw%%}''' it and flew into [it]. [But when] '''lighting on {%%they reached there%%}''', they slipped and fell [to the ground]. As the many years passed by, the color faded to dark gray. A monk at the temple painted it over with red and blue pigments. But the crows and sparrows never came back. And the Avalokiteśvara of Punhwang Temple in Kyŏngju and the Vimalakirti Image of Tansok Temple in Chinju are all traces of his brushes, which have been transmitted for generations as legendary paintings.<br /> <br /> ==='''Student 2 : Younès M'Ghari'''===<br /> ----<br /> Solgô was '''someone from {%%from%%}''' Silla. He was coming from a humble background, therefore no one had recorded his family lineage. He was born good at drawing. He had drawn old pine trees on the walls of the Hwangryong temple&lt;sup&gt;1&lt;/sup&gt;; the trunks had scaly dabbings, the branches and leaves were twisted. Crows, hawks, swallows and sparrows would frequently see them and fly in, but when reaching them they would slip and fall. As years passed, the colors became dark. The monks of the temple fix it up with new colors; the crows and sparrows never came again. The Bodhisattva Guanyin&lt;sup&gt;3&lt;/sup&gt; of the Punhwang Temple&lt;sup&gt;2&lt;/sup&gt; in Kyôngju and the picture of the Vimalakirti&lt;sup&gt;3&lt;/sup&gt; of the Tansok Templ&lt;sup&gt;4&lt;/sup&gt;e in Chinju, all of these were also traces of his drawing and the generations transmitted that they were sacred paintings.<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: 皇龍寺 ('Temple of the Yellow Dragon'), ancient buddhist temple built during the 6th century in the Silla capital Kyôngju. It was destroyed in 1238 during the Mongol invasions<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;: 芬皇寺 ('Temple of the Fragrant Yellow')<br /> <br /> &lt;sup&gt;3&lt;/sup&gt;: Buddhist entities<br /> <br /> &lt;sup&gt;4&lt;/sup&gt;: 斷俗寺 ('Temple of the Absolute Common')<br /> <br /> ==='''Student 3 : Petra Sváková'''===<br /> ----<br /> Solgŏ [was a] man of Shilla. He was of humble background, thus there is no record of his family line. From his birth, he was good [by nature] at drawing. Once he drew an old pine tree on the wall of Hwangnyong Temple&lt;sup&gt;1&lt;/sup&gt; - trunk [had] scales and wrinkles [on it], and branches and leaves were curved and twisted. Crows, hawks, swallows and sparrows often times saw it from '''apart {%%afar%%}''' and ['''wanted {%%tried%%}'''to] fly into [it]. [However] when they reached [it], they slipped and fell down. As time passed, the colours had darkened. A monk of the temple repaired it with colours of tanch'ŏng&lt;sup&gt;2&lt;/sup&gt; [but] the crows and the sparrows would not come again. Also, portraits of Bodhisattva Kwan'ŭm&lt;sup&gt;3&lt;/sup&gt; at Punhwang Temple&lt;sup&gt;4&lt;/sup&gt; in Kyŏngju and Yuma&lt;sup&gt;5&lt;/sup&gt; at Tansok Temple&lt;sup&gt;6&lt;/sup&gt; in Chinju all have traces of his brush. For generations, these are known as divine pictures.<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Hwangnyon Temple (or Hwangnyongsa; Temple of the Royal Dragon) was a Buddhist temple built in Shilla's capital Kyŏngju between years 553 - 569 AD. It is known for its nine-story pagoda and it is also linked with the legend of Ichadon [http://www.orientalarchitecture.com/sid/316/korea-south/gyeongju/hwangnyongsa-temple-site][http://english.visitkorea.or.kr/enu/ATR/SI_EN_3_1_1_1.jsp?cid=985183]. <br /> <br /> &lt;sup&gt;2&lt;/sup&gt; Tanch'ŏng is a term for Korean traditional painting. It is based on five basic colours - blue, white, red, black and yellow[http://www.koreanbuddhism.net/bbs/board.php?bo_table=1020&amp;wr_id=18].<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; Avalokiteśvara<br /> <br /> &lt;sup&gt;4&lt;/sup&gt; Punhwang Temple (or Punhwangsa; Temple of Famous Emperor) was built 634 and it has the oldest datable pagoda from the Shilla period[http://www.orientalarchitecture.com/sid/312/korea-south/gyeongju/bunhwangsa-temple][http://english.visitkorea.or.kr/enu/ATR/SI_EN_3_1_1_1.jsp?cid=1320354]. <br /> <br /> &lt;sup&gt;5&lt;/sup&gt; Vimalakīrti <br /> <br /> &lt;sup&gt;6&lt;/sup&gt; Tansok Temple (or Tansoksa) was built in South Kyŏngsang province in Chiri mountains. It is not sure when it was established, there are two dates of 748 or 763.<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> Solgŏ [was a] a man of Silla. '''The place he was from was obscure {%%He was from a humble background%%}''', [and] for this reason [people] did not record his clan or genealogy.<br /> <br /> [From] birth '''[it] pleased [him] to draw {%%he was good at drawing%%}'''. Once [he] drew an old pine tree on the wall of Hwanglong Temple.<br /> <br /> Its body and branches were dabbed with scales and wrinkles, its branches and leaves were coiled and crooked. Crows and '''kites {%%hawks%%}''', swallows and sparrows often saw [it from afar] and flew in, [and] suddenly arriving, scraped and smacked [against the wall and] fell.<br /> <br /> Years passed [and the tree's] color dimmed, [so] a temple monk used pigments&lt;sup&gt;1&lt;/sup&gt; to patch it, and birds did not again reach [it]<br /> <br /> The Boddhisatva Kwannŭm&lt;sup&gt;2&lt;/sup&gt; [painting] in Punhwang Temple in Gyŏngju and the Vimalakirti&lt;sup&gt;3&lt;/sup&gt; painting in Dansok Temple in '''Chinchu {%%Chinju%%}'''all also [bore] the mark of his brush, [and] the scholars of his generation took these to be legendary paintings.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; The colors that make up the traditional colors collectively termed tanch'ŏng (丹靑).<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; A Buddhist deity (C: Guanyin; J: Kannon).<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; A Buddhist layman who is the main figure in the Vimalakirti Sutra, composed in the second century CE.<br /> <br /> <br /> <br /> Edited: <br /> <br /> Solgŏ [was a] a man of Silla. [He was] of a humble background, [and] for this reason [people] did not record his clan or genealogy.<br /> <br /> [From] birth he drew well. Once [he] drew an old pine tree on the wall of Hwanglong Temple.<br /> <br /> Its body and branches were dabbed with scales and wrinkles, its branches and leaves were coiled and crooked. Crows and hawks, swallows and sparrows often saw [it from afar] and flew in, [and] suddenly arriving, scraped and smacked [against the wall and] fell.<br /> <br /> Years passed [and the tree's] color dimmed, [so] a temple monk used pigments&lt;sup&gt;1&lt;/sup&gt; to patch it, and birds did not again reach [it].<br /> <br /> The Boddhisatva Kwannŭm [painting] in Punhwang Temple in Gyŏngju and the Vimalakirti3 painting in Dansok Temple in Chinju all also [bore] the mark of his brush, [and] the scholars of his generation took these to be legendary paintings.<br /> <br /> ==='''Student 5 : (Jae Yong Chang)'''===<br /> ----<br /> Solgŏ. He was Silla’s man and from a humble house. Therefore, there was no record of his family lineage. He was good at painting from his birth. Once he had drawn an old pine tree on the wall of Hwangnyŏng temple. [Its] tree trunks had scales and wrinkles, branches and leaves were twisted and bent. Crows, hawks, swallows, and sparrows sometimes saw it from a distance and flew to it. [When they] reached it, they '''ran into {%%slipped%%}'''and fell down. As years passed, the color became faint. A monk at the temple painted it with red and blue colors. [But] the crows and sparrows never came back again. Both the images of Bodhisattva of Punhwang Temple in Kyŏngju and of Yuma of Tansŏk Temple in Chinju were painted by him. They became legendary paintings from generation to generation.<br /> <br /> ==='''Student 6 : (Goeun Lee)'''===<br /> 率居, 新羅人, 所出微, 故不記其族系, <br /> <br /> Solgeo, a man from Silla, [had] a humble background, so [there is] no record of his family lineage. <br /> <br /> 生而善畫, 嘗於皇龍寺壁畫老松, <br /> <br /> [He was] born good at painting. Once he had drawn an old pine tree on the wall of Hwangnyongsa temple. 1) <br /> <br /> 體幹鱗皴, 枝葉盤屈, 烏鳶燕雀, 往往望之飛入, <br /> <br /> [Its] trunk and branches [had] scales and wrinkles, branches and leaves [were] twisted and bent. [Birds like] crows, hawks, swallows and sparrows saw it from a distance, flew towards it. <br /> <br /> 及到, 蹭蹬而落, 歲久色暗, 寺僧以丹靑補之, 烏雀不復至, <br /> <br /> Reaching [the wall], they ran into it and fell down. As times went by, [its] colors became pale. A monk of the temple fixed it with red and blue colors. [After then] crows and sparrows did not come again.<br /> <br /> 又慶州芬皇寺 觀音菩薩 晉州 斷俗寺 維麾像, 皆其筆蹟, 世傳爲神畫. <br /> <br /> The image of Bodhisattva觀音菩薩 at Bunhwangsa temple 2) in Gyeongju, the image of Yuma維麾 at Dansoksa temple 3) in Jinju were painted by him. Throughout generations, [these] became egendary paintings. <br /> <br /> 《三國史記.卷48》 &lt;&lt;'''''Samguksagi''''' Gwon48&gt;&gt;<br /> <br /> 1) Hwangnyongsa temple was the most renowned Buddhist temple from Silla period. It was established in Gyeongju, the capital of Silla, in 569 A.D.(Jinheung 29) but was burnt down in 1238 A.D.(Gojong 25) during the Mongolian invasion.<br /> <br /> 2) Bunhwangsa temple was built in the north of the palace in Gyeongju in 634 A.D. (Seondeok 3). Wonhyo resided here and wrote many articles such as 《華嚴經疏》·《金光明經疏》. It was also damaged during the Mongolian and Japanese invations.<br /> <br /> 3) Dansoksa temple was built in Jirisan mountain. As for its establishment, there are two theories: 대내마 이순(李純) built it in 748 (Gyeongdeok 7); 신충(信忠) built it in 763 (Gyeongdeok 25).<br /> ----<br /> <br /> ==='''Student 7 : (Alexandre Le Marchand)'''===<br /> ----<br /> <br /> Solgo, from Silla kingdom, was '''born in a village so tiny that no one recorded {%%from a humble background and there was no record of %%}''' his family clan line. Since he was borne he was really good at painting. Once he painted old pine trees on the wall of Hwangyong temple. Trunks and branches were like chapped fish scales. '''{00 枝葉盤屈 is not translated.00}''' Crows, ravens, swallows and sparrows would fly into '''{^it^}'''as soon as they saw it by when they arrive they would crash and fall. Many years pass and the colors turn dark so a monk tried to fix it up with blue color, but the birds never come again. At Kyongju the Punhwang temple of Bodhisattva Guanyin and the image of Vimalakirti at Tansok temple of Jinju all have traces of his brush. '''He was {%%And [those paintings] were%%}''' known through generations as '''a holy painter {%%spritual paintings%%}'''.<br /> <br /> ==='''Student 8 : Bryan Sauvadet'''===<br /> ----<br /> Solgŏ was a person from Silla state. '''Nobody knew his background origins {%%He came from a humble family background%%}''', and there were '''any records of his family linage {%%no record of his lineage%%}'''. From birth, he was dexterous at painting. Once, He had painted old pine trees on the walls of the Hwangnyong-sa: the monastery of the dragon emperor '''{00Since this is a name of a temple, translation would not be necessary.00}'''. The major branches and trunks cracked '''{^like scales^}''' the little branches and leaves twisted '''between each others {%%and bent%%}'''. Crows, '''{^hawks,^}''' swallows, sparrows and various birds, often times, '''they {%%saw it and, and%%}''' flew '''and crashed into they the walls {^into it, and when they reached there, they slipped and fell off%%}'''. The time '''pasted {%%passed%%}''', and the colors had darkened. So the monks fixed it with vermillion and blue pigments, and the crows and '''the other birds {%%sparrows%%}''' never returned to the walls of the monastery. Moreover, [through] the bodhisattva Avalokiteśvara on the Punhwang-sa: the monastery of imperial fragrance, in Kyŏngju; and the representation of the lay practitioner Vimalakīrti at the Tansok-sa: the monastery of the Samatā, in Chinju; '''everybody traced his brush {%%are the traces of his brush%%}'''. Generations after generations, '''people transmitted that he was a holy painter {%%they were transmitted as spiritual paintings.%%}'''<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 10 : Jelena Gledić'''===<br /> ----<br /> Solgo was a person from Silla. He was of humble background, and so there are no records of his lineage. From birth, he was good at drawing. Once he drew an old pine on the wall of Hwangnyong Temple&lt;ref&gt;皇龍寺, a temple central for Buddhism during the Silla period. It no longer exists, but it is said that at the time of its constructions it was the tallest wooden structure in the world.&lt;/ref&gt; – the trunk and branches were rough and barky, the shoots and leaves coiled and bent. Crows, hawks, swallows and sparrows would often see it and want to fly into it. When they arrived, they were hapless and they fell. Years passed and the colors grew dim. A monk from the temple used red and blue pigments to restore it, and the crows and sparrows did not return. In addition, the images of Avalokitesvara at Bunhwangsa in Gyeongju and of Vimalakirti at Dansoksa in Jinju&lt;ref&gt;Images of significant Buddhist figures.&lt;/ref&gt; all [carry] traces of his brush. Generation after generation considers them as legendary paintings. &quot;''Samguk Sagi'', scroll 48&quot;<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 13 : Ra Yeonjae'''===<br /> ----<br /> <br /> Solgo was a person of Silla. His background was humble, so there was no record about his family lineage. During his life, he was good at drawing. Once in the wall of Hwangryong temple, he drew an old pine tree. The trunk and the branches were scaled and wrinkled. The shoots and the leaves were twisted and bend. Crows, hawks, swallows and sparrows often looked it up and flied into it. Suddenly arriving, staggering and falling down. The time passed, the color became darken. The monk of the temple fixed with tanchong &lt;ref&gt; Tanchong(丹靑): traditional technique decorating the traditional korean building with five pigments(blue, red, yellow, white, black) &lt;/ref&gt;, the crows and the sparrows did not come again. Also the image of avalokitesvara on Punhwang temple in Gyeongju and the image of Yuma(維摩) on Tansok temple in Jinju were all his works. The paintings were transmitted and became legendary one.<br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E7%8E%87%E5%B1%85&diff=5171 2017-07-20T07:58:35Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 솔거.JPG<br /> |English = Solgŏ<br /> |Chinese = 率居(Solgŏ)<br /> |Korean = 솔거<br /> |Genre = <br /> |Type = ''Kim Busik'' 金富軾 (''Samguk sagi'' 三國史記)<br /> |Author = <br /> |Year = 1145<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 率居, 新羅人, 所出微, 故不記其族系, 生而善畫, 嘗於皇龍寺壁畫老松, 體幹鱗皴, 枝葉盤屈, 烏鳶燕雀, 往往望之飛入, 及到, 蹭蹬而落, 歲久色暗, 寺僧以丹靑補之, 烏雀不復至, 又慶州芬皇寺觀音菩薩晉州斷俗寺維麾像, 皆其筆蹟, 世傳爲神畫. 《三國史記.卷48》<br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Sanghoon Na'''===<br /> ----<br /> Solgŏ was a man of Silla kingdom. His family background was so insignificant that there was no record of his genealogy. From his birth he was good at drawing. Once on the wall of Hwangryong Temple(lit. Yellow Dragon Temple) he drew an old pine tree. Tree trunks had scaly, wrinkled barks and branches and leaves were crooked and twisted. Crows, hawks, swallows, and sparrows occasionally '''observed {%%saw%%}''' it and flew into [it]. [But when] '''lighting on {%%they reached there%%}''', they slipped and fell [to the ground]. As the many years passed by, the color faded to dark gray. A monk at the temple painted it over with red and blue pigments. But the crows and sparrows never came back. And the Avalokiteśvara of Punhwang Temple in Kyŏngju and the Vimalakirti Image of Tansok Temple in Chinju are all traces of his brushes, which have been transmitted for generations as legendary paintings.<br /> <br /> ==='''Student 2 : Younès M'Ghari'''===<br /> ----<br /> Solgô was '''someone from {%%from%%}''' Silla. He was coming from a humble background, therefore no one had recorded his family lineage. He was born good at drawing. He had drawn old pine trees on the walls of the Hwangryong temple&lt;sup&gt;1&lt;/sup&gt;; the trunks had scaly dabbings, the branches and leaves were twisted. Crows, hawks, swallows and sparrows would frequently see them and fly in, but when reaching them they would slip and fall. As years passed, the colors became dark. The monks of the temple fix it up with new colors; the crows and sparrows never came again. The Bodhisattva Guanyin&lt;sup&gt;3&lt;/sup&gt; of the Punhwang Temple&lt;sup&gt;2&lt;/sup&gt; in Kyôngju and the picture of the Vimalakirti&lt;sup&gt;3&lt;/sup&gt; of the Tansok Templ&lt;sup&gt;4&lt;/sup&gt;e in Chinju, all of these were also traces of his drawing and the generations transmitted that they were sacred paintings.<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: 皇龍寺 ('Temple of the Yellow Dragon'), ancient buddhist temple built during the 6th century in the Silla capital Kyôngju. It was destroyed in 1238 during the Mongol invasions<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;: 芬皇寺 ('Temple of the Fragrant Yellow')<br /> <br /> &lt;sup&gt;3&lt;/sup&gt;: Buddhist entities<br /> <br /> &lt;sup&gt;4&lt;/sup&gt;: 斷俗寺 ('Temple of the Absolute Common')<br /> <br /> ==='''Student 3 : Petra Sváková'''===<br /> ----<br /> Solgŏ [was a] man of Shilla. He was of humble background, thus there is no record of his family line. From his birth, he was good [by nature] at drawing. Once he drew an old pine tree on the wall of Hwangnyong Temple&lt;sup&gt;1&lt;/sup&gt; - trunk [had] scales and wrinkles [on it], and branches and leaves were curved and twisted. Crows, hawks, swallows and sparrows often times saw it from '''apart {%%afar%%}''' and ['''wanted {%%tried%%}'''to] fly into [it]. [However] when they reached [it], they slipped and fell down. As time passed, the colours had darkened. A monk of the temple repaired it with colours of tanch'ŏng&lt;sup&gt;2&lt;/sup&gt; [but] the crows and the sparrows would not come again. Also, portraits of Bodhisattva Kwan'ŭm&lt;sup&gt;3&lt;/sup&gt; at Punhwang Temple&lt;sup&gt;4&lt;/sup&gt; in Kyŏngju and Yuma&lt;sup&gt;5&lt;/sup&gt; at Tansok Temple&lt;sup&gt;6&lt;/sup&gt; in Chinju all have traces of his brush. For generations, these are known as divine pictures.<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Hwangnyon Temple (or Hwangnyongsa; Temple of the Royal Dragon) was a Buddhist temple built in Shilla's capital Kyŏngju between years 553 - 569 AD. It is known for its nine-story pagoda and it is also linked with the legend of Ichadon [http://www.orientalarchitecture.com/sid/316/korea-south/gyeongju/hwangnyongsa-temple-site][http://english.visitkorea.or.kr/enu/ATR/SI_EN_3_1_1_1.jsp?cid=985183]. <br /> <br /> &lt;sup&gt;2&lt;/sup&gt; Tanch'ŏng is a term for Korean traditional painting. It is based on five basic colours - blue, white, red, black and yellow[http://www.koreanbuddhism.net/bbs/board.php?bo_table=1020&amp;wr_id=18].<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; Avalokiteśvara<br /> <br /> &lt;sup&gt;4&lt;/sup&gt; Punhwang Temple (or Punhwangsa; Temple of Famous Emperor) was built 634 and it has the oldest datable pagoda from the Shilla period[http://www.orientalarchitecture.com/sid/312/korea-south/gyeongju/bunhwangsa-temple][http://english.visitkorea.or.kr/enu/ATR/SI_EN_3_1_1_1.jsp?cid=1320354]. <br /> <br /> &lt;sup&gt;5&lt;/sup&gt; Vimalakīrti <br /> <br /> &lt;sup&gt;6&lt;/sup&gt; Tansok Temple (or Tansoksa) was built in South Kyŏngsang province in Chiri mountains. It is not sure when it was established, there are two dates of 748 or 763.<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> Solgŏ [was a] a man of Silla. '''The place he was from was obscure {%%He was from a humble background%%}''', [and] for this reason [people] did not record his clan or genealogy.<br /> <br /> [From] birth '''[it] pleased [him] to draw {%%he was good at drawing%%}'''. Once [he] drew an old pine tree on the wall of Hwanglong Temple.<br /> <br /> Its body and branches were dabbed with scales and wrinkles, its branches and leaves were coiled and crooked. Crows and '''kites {%%hawks%%}''', swallows and sparrows often saw [it from afar] and flew in, [and] suddenly arriving, scraped and smacked [against the wall and] fell.<br /> <br /> Years passed [and the tree's] color dimmed, [so] a temple monk used pigments&lt;sup&gt;1&lt;/sup&gt; to patch it, and birds did not again reach [it]<br /> <br /> The Boddhisatva Kwannŭm&lt;sup&gt;2&lt;/sup&gt; [painting] in Punhwang Temple in Gyŏngju and the Vimalakirti&lt;sup&gt;3&lt;/sup&gt; painting in Dansok Temple in '''Chinchu {%%Chinju%%}'''all also [bore] the mark of his brush, [and] the scholars of his generation took these to be legendary paintings.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; The colors that make up the traditional colors collectively termed tanch'ŏng (丹靑).<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; A Buddhist deity (C: Guanyin; J: Kannon).<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; A Buddhist layman who is the main figure in the Vimalakirti Sutra, composed in the second century CE.<br /> <br /> <br /> <br /> Edited: <br /> <br /> Solgŏ [was a] a man of Silla. [He was] of a humble background, [and] for this reason [people] did not record his clan or genealogy.<br /> <br /> [From] birth he drew well. Once [he] drew an old pine tree on the wall of Hwanglong Temple.<br /> <br /> Its body and branches were dabbed with scales and wrinkles, its branches and leaves were coiled and crooked. Crows and hawks, swallows and sparrows often saw [it from afar] and flew in, [and] suddenly arriving, scraped and smacked [against the wall and] fell.<br /> <br /> Years passed [and the tree's] color dimmed, [so] a temple monk used pigments&lt;sup&gt;1&lt;/sup&gt; to patch it, and birds did not again reach [it].<br /> <br /> The Boddhisatva Kwannŭm [painting] in Punhwang Temple in Gyŏngju and the Vimalakirti3 painting in Dansok Temple in Chinju all also [bore] the mark of his brush, [and] the scholars of his generation took these to be legendary paintings.<br /> <br /> ==='''Student 5 : (Jae Yong Chang)'''===<br /> ----<br /> Solgŏ. He was Silla’s man and from a humble house. Therefore, there was no record of his family lineage. He was good at painting from his birth. Once he had drawn an old pine tree on the wall of Hwangnyŏng temple. [Its] tree trunks had scales and wrinkles, branches and leaves were twisted and bent. Crows, hawks, swallows, and sparrows sometimes saw it from a distance and flew to it. [When they] reached it, they '''ran into {%%slipped%%}'''and fell down. As years passed, the color became faint. A monk at the temple painted it with red and blue colors. [But] the crows and sparrows never came back again. Both the images of Bodhisattva of Punhwang Temple in Kyŏngju and of Yuma of Tansŏk Temple in Chinju were painted by him. They became legendary paintings from generation to generation.<br /> <br /> ==='''Student 6 : (Goeun Lee)'''===<br /> 率居, 新羅人, 所出微, 故不記其族系, <br /> <br /> Solgeo, a man from Silla, [had] a humble background, so [there is] no record of his family lineage. <br /> <br /> 生而善畫, 嘗於皇龍寺壁畫老松, <br /> <br /> [He was] born good at painting. Once he had drawn an old pine tree on the wall of Hwangnyongsa temple. 1) <br /> <br /> 體幹鱗皴, 枝葉盤屈, 烏鳶燕雀, 往往望之飛入, <br /> <br /> [Its] trunk and branches [had] scales and wrinkles, branches and leaves [were] twisted and bent. [Birds like] crows, hawks, swallows and sparrows saw it from a distance, flew towards it. <br /> <br /> 及到, 蹭蹬而落, 歲久色暗, 寺僧以丹靑補之, 烏雀不復至, <br /> <br /> Reaching [the wall], they ran into it and fell down. As times went by, [its] colors became pale. A monk of the temple fixed it with red and blue colors. [After then] crows and sparrows did not come again.<br /> <br /> 又慶州芬皇寺 觀音菩薩 晉州 斷俗寺 維麾像, 皆其筆蹟, 世傳爲神畫. <br /> <br /> The image of Bodhisattva觀音菩薩 at Bunhwangsa temple 2) in Gyeongju, the image of Yuma維麾 at Dansoksa temple 3) in Jinju were painted by him. Throughout generations, [these] became egendary paintings. <br /> <br /> 《三國史記.卷48》 &lt;&lt;'''''Samguksagi''''' Gwon48&gt;&gt;<br /> <br /> 1) Hwangnyongsa temple was the most renowned Buddhist temple from Silla period. It was established in Gyeongju, the capital of Silla, in 569 A.D.(Jinheung 29) but was burnt down in 1238 A.D.(Gojong 25) during the Mongolian invasion.<br /> <br /> 2) Bunhwangsa temple was built in the north of the palace in Gyeongju in 634 A.D. (Seondeok 3). Wonhyo resided here and wrote many articles such as 《華嚴經疏》·《金光明經疏》. It was also damaged during the Mongolian and Japanese invations.<br /> <br /> 3) Dansoksa temple was built in Jirisan mountain. As for its establishment, there are two theories: 대내마 이순(李純) built it in 748 (Gyeongdeok 7); 신충(信忠) built it in 763 (Gyeongdeok 25).<br /> ----<br /> <br /> ==='''Student 7 : (Alexandre Le Marchand)'''===<br /> ----<br /> <br /> Solgo, from Silla kingdom, was '''born in a village so tiny that no one recorded {%%from a humble background and there was no record of %%}''' his family clan line. Since he was borne he was really good at painting. Once he painted old pine trees on the wall of Hwangyong temple. Trunks and branches were like chapped fish scales. '''{00 枝葉盤屈 is not translated.00}''' Crows, ravens, swallows and sparrows would fly into '''{^it^}'''as soon as they saw it by when they arrive they would crash and fall. Many years pass and the colors turn dark so a monk tried to fix it up with blue color, but the birds never come again. At Kyongju the Punhwang temple of Bodhisattva Guanyin and the image of Vimalakirti at Tansok temple of Jinju all have traces of his brush. '''He was {%%And [those paintings] were%%}''' known through generations as '''a holy painter {%%spritual paintings%%}'''.<br /> <br /> ==='''Student 8 : Bryan Sauvadet'''===<br /> ----<br /> Solgŏ was a person from Silla state. '''Nobody knew his background origins {%%He came from a humble family background%%}''', and there were '''any records of his family linage {%%no record of his lineage%%}'''. From birth, he was dexterous at painting. Once, He had painted old pine trees on the walls of the Hwangnyong-sa: the monastery of the dragon emperor '''{00Since this is a name of a temple, translation would not be necessary.00}'''. The major branches and trunks cracked '''{^like scales^}''' the little branches and leaves twisted '''between each others {%%and bent%%}'''. Crows, '''{^hawks,^}''' swallows, sparrows and various birds, often times, '''they {%%saw it and, and%%}''' flew '''and crashed into they the walls {^into it, and when they reached there, they slipped and fell off%%}'''. The time '''pasted {%%passed%%}''', and the colors had darkened. So the monks fixed it with vermillion and blue pigments, and the crows and '''the other birds {%%sparrows%%}''' never returned to the walls of the monastery. Moreover, [through] the bodhisattva Avalokiteśvara on the Punhwang-sa: the monastery of imperial fragrance, in Kyŏngju; and the representation of the lay practitioner Vimalakīrti at the Tansok-sa: the monastery of the Samatā, in Chinju; '''everybody traced his brush {%%are the traces of his brush%%}'''. Generations after generations, '''people transmitted that he was a holy painter {%%they were transmitted as spiritual paintings.%%}'''<br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 10 : Jelena Gledić'''===<br /> ----<br /> Solgo was a person from Silla. He was of humble background, and so there are no records of his lineage. From birth, he was good at drawing. Once he drew an old pine on the wall of Hwangnyong Temple&lt;ref&gt;皇龍寺, a temple central for Buddhism during the Silla period. It no longer exists, but it is said that at the time of its constructions it was the tallest wooden structure in the world.&lt;/ref&gt; – the trunk and branches were rough and barky, the shoots and leaves coiled and bent. Crows, hawks, swallows and sparrows would often see it and want to fly into it. When they arrived, they were hapless and they fell. Years passed and the colors grew dim. A monk from the temple used red and blue pigments to restore it, and the crows and sparrows did not return. In addition, the images of Avalokitesvara at Bunhwangsa in Gyeongju and of Vimalakirti at Dansoksa in Jinju&lt;ref&gt;Images of significant Buddhist figures.&lt;/ref&gt; all [carry] traces of his brush. Generation after generation considers them as legendary paintings. &quot;''Samguk Sagi'', scroll 48&quot;<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 13 : Ra Yeonjae'''===<br /> ----<br /> <br /> Solgo was a person of Silla. His background was humble, so there was no record about his family lineage. During his life, he was good at drawing. Once in the wall of Hwangryong temple, he drew an old pine tree. The trunk and the branches were scaled and wrinkled. The shoots and the leaves were twisted and bend. Crows, hawks, swallows and sparrows often looked it up and flied into it. Suddenly arriving, staggering and falling down. The time passed, the color became darken. The monk of the temple fixed with tanchong &lt;ref&gt; Tanchong(丹靑): traditional technique decorating the traditional korean building with five pigments(blue, red, yellow, white, black) &lt;/ref&gt;, the crows and the sparrows did not come again. Also the image of avalokitesvara on Punhwang temple in Gyeongju and the image of Yuma(維摩) on Tansok temple in Jinju were all his works. The paintings transmitted and became legendary one.<br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_16_-_20&diff=5071 2017-07-20T06:23:08Z

<p>Sayia817: </p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧<br /> <br /> 17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬<br /> <br /> 18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善<br /> <br /> 19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極<br /> <br /> 20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> 16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧<br /> <br /> Winter: Autumn comes to an end and winter comes. North wind rises and white snow falls. People then take reeds to put [the thatched roof] on the houses. They put on paper on the doors and go into the innermost(the place on the ondol floor nearest the fireplace).<br /> <br /> <br /> 17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬<br /> <br /> Four Seasons: One year has four seasons. The first month, the second month, and third month make spring. The fourth month, the fifth month, and the sixth month make summer. The seventh month, the eighth month, and the ninth month make autumn. The tenth month, the eleventh month, and the twelfth month make winter.<br /> <br /> <br /> 18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善<br /> <br /> People: Among myriad things, human beings alone are the most sentient. They are endowed with the Five Qi, which make their nature. Therefore, they are [originally] good. <br /> <br /> <br /> 19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極<br /> <br /> Father and Mother: Father, he begot me. Mother, she raised me. Father is like heaven and mother is like the earth. [Though] Wishing to repay the beneficence, [it would be impossible, because the beneficence is like] the vast heaven without end.<br /> <br /> <br /> 20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎<br /> <br /> Son: Among the duties of a son of man, filiality alone is the greatest. Care for parents with propriety. This is the filiality. Behold the crows of the forest. [Even] They also know feeding back. Can a person not be equal to the birds?<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧<br /> <br /> When aumtun is exhausted and winter comes, the wind of the north '''gets up {%%rises%%}''' and the white snow falls down; people then gather reeds ''', mend the roof {%%to mend the roof%%}''', fix the doors and '''set up {%%enters%%}''' in the inner quarters&lt;sup&gt;1&lt;/sup&gt;.<br /> <br /> <br /> 17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬<br /> <br /> A year has four seasons; the prime month, the second month and the third month are part of spring; the fourth month, the fifth month and the sixth month are part of summer; the seventh month, the eighth month and the ninth month are part of autumn; the tenth month, the eleventh month and the twelfth month are part of winter.<br /> <br /> <br /> 18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善<br /> <br /> Among ten thousand things, '''only the most sensible people are endowed with the Five Qi&lt;sup&gt;2&lt;/sup&gt; which became [%%only human beings are sensible. [they] are endowed with the five qi that become%%}''' their nature; therefore they are all good.<br /> <br /> <br /> 19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極<br /> <br /> Father gave birth to me, mother '''gave education to {%%raised%%}''' me; father is comparable to Heaven, mother is comparable to Earth; I want to pay back their '''virtue, [but] the vast Heaven is endless {%% [grace, [but their grace is like] vast heaven '''{^and^}''' is endless.<br /> <br /> <br /> 20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎<br /> <br /> In the duty of someone’s son, only filial piety is eminent; cultivating '''oneself {%%them [parents]%%}''' with rites, this is filial piety. Look at these forest crows, they also know about feeding back&lt;sup&gt;3&lt;/sup&gt;; could '''someone {%%one%%}''' not be as good as crows?<br /> <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: That is to say, the warmest corner in the house.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;: Or the &quot;Five sorts of prevailing Qi&quot; (Chinese: 五種流行之氣): the Wood (木), the Fire (火), the Earth (土), the Metal (金) and Water (水).<br /> <br /> &lt;sup&gt;3&lt;/sup&gt;: Taking care of one's parents like one has been taken care of by them since he was born.<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧<br /> <br /> Winter: When autumn comes to an end and winter comes, the north wind rises and the white snow falls. People then gather grass to thatch [their] roofs, fix [their] doors and enter the southwest corner of the house&lt;sup&gt;1&lt;/sup&gt;.<br /> <br /> <br /> 17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬<br /> <br /> Four Seasons: A year has four seasons. The first, the second and the third month&lt;sup&gt;2&lt;/sup&gt; make up spring; the fourth, the fifth, the sixth month make up summer; the seventh, the eighth, the ninth month make up autumn; and the tenth, the eleventh and the twelveth month make up winter.<br /> <br /> <br /> 18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善<br /> <br /> People: Among the ten thousand things, only people are the most sensitive, they endow and receive the ''Five Ki''&lt;sup&gt;3&lt;/sup&gt; which become the human nature, and thus all people are good.<br /> <br /> <br /> 19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極<br /> <br /> Parents: Father gave birth to me and mother raised me. Father is like the Heaven and mother is like the Earth. [I] wish [I could] repay their virtue [but this is like] the vast sky without end.<br /> <br /> <br /> 20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎<br /> <br /> Children: The duty of someone's children is being filial to utmost [extend] and nurturing them (parents) with rites, this is being filial. Look at those forest crows, they also know [how to] feed [their parents] back. Could that be [that] a person is not [even as good] as the crows?<br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt; This is the in the inner quarters, the warmest corner of the house where usually elders stay.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; These are months of the lunar year.<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; This means the Five Elements - the Earth (地), the Water (水), the Fire (火), the Wood (木) and the Metal (金); or the Benevolence (仁), the Righteousness (義), the Propriety (禮), the Wisdom (智) and the Sincerity (信).<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧<br /> <br /> Winter – [When] autumn is exhausted winter comes, the north wind rises, and white snow falls. People then gather grasses to thatch [their] houses, and repair doors and go into the warmest corner of the house.&lt;sup&gt;1&lt;/sup&gt;<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; The area inside a house with a heated floor that is closest to the source of heat.<br /> <br /> 17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬<br /> <br /> The Four Seasons – One year has four seasons. The first, second, and third month&lt;sup&gt;2&lt;/sup&gt; make up spring, the fourth, fifth, and sixth months make up summer, the seventh, eighth, and ninth months make up autumn, and the tenth, eleventh, and the twelfth months make up winter.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; Referring to the months of the lunar calendar.<br /> <br /> 18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善<br /> <br /> People&lt;sup&gt;3&lt;/sup&gt; – Among all the things [of the world], only people are the most sentient, and are endowed with the Five '''Elements&lt;sup&gt;4&lt;/sup&gt; {00 &quot;Elements&quot; for the character 氣 is a bit strange. How about &quot;forces&quot;?00}''' for to take to be their nature, [and this is] why all [people] are good.<br /> <br /> &lt;sup&gt;3&lt;/sup&gt; 人 [K: in; C: ren], in the sense of human beings in general, not any particular group of people.<br /> &lt;sup&gt;4&lt;/sup&gt; Fire, earth, metal, water, and wood, comprising a metaphysical system also called the Five Phases.<br /> <br /> 19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極<br /> <br /> Father and Mother – Father gives life [to] me and mother raises me. Fathers can be compared to heaven and mothers can be compared to the earth. [Even if I] wished to repay [their] benevolence, [such '''an attempt {00 It is more likely the benevolence, than the attempt to repay, that is like a vast heaven.00}''' is like] the vast heavens without end.<br /> <br /> 20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎<br /> <br /> '''The duty of children [is] only to be filial to the greatest [extent]. {%% As for the duty of a child, filial piety is the sole greatest.%%}''' Nurturing parents with rites, this is being filial. Gazing up, the crows of the forest also know to feed [their parents] in return. Can [one] be a person and not [even] be like the birds?<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> 18. People – Among all the things [of the world], only people are the most sentient, and are endowed with the Five Forces with which to take to be their nature, [and this is] why all [people] are good.<br /> <br /> 19. Father and Mother – Father gives life [to] me and mother raises me. Fathers can be compared to heaven and mothers can be compared to the earth. [Even if I] wished to repay [them, their] benevolence [is like] the vast heavens without end.<br /> <br /> 20. Children – As for the duty of the child, filial piety is the sole greatest. Nurturing parents with rites, this is being filial. Gazing up, the crows of the forest also know to feed [their parents] in return. Can [one] be a person and not [even] be like the birds?<br /> ----<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> <br /> 16. 冬: 秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧<br /> <br /> Winter: After autumn is exhausted, winter comes. North wind rises up and white snow falls down. So, People take '''grasses, mend roofs {%%reeds to mend roofs%%}''', repair doors, and go in '''a most of inner corner of the house {%%innermost corner of the house%% 00This needs a note00}'''.<br /> <br /> 17. 四時: 一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬<br /> <br /> Four Seasons: One year has four seasons. The first month, the second month, and third month become spring. The fourth month, the fifth month, and the sixth month become summer. The seventh month, the eighth month, and the ninth month become autumn. The tenth month, the eleventh month, and the twelfth month become winter.<br /> <br /> 18. 人: 萬物之中惟人最靈稟受五氣以爲性故皆善<br /> <br /> People: Among ten thousand things, human beings alone are the most spiritual. They are endowed with the Five '''Elements {00 Forces?00}'''to be their nature. Therefore, everyone is good.<br /> <br /> 19. 父母: 父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極<br /> <br /> Father and Mother: Father birthed me. Mother raised me. Father is like the Heaven. Mother is like the Earth. One wishes to pay back their '''virtue {%%benevolence or grace%%}''', [but] it is the endless vast and dark sky. <br /> <br /> 20. 子: 人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎<br /> <br /> Son: '''[^Of^]''' The obligation of a person as a son, only filial piety is great. To nurture them with the rites, that is filial piety. Look at these forest crows. They also know how to feed back again. Can it be like a person but not like crows? <br /> <br /> ----<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> <br /> 冬: 秋盡冬來 北風起 白雪下 民乃取茅乘屋 堇戶入奧<br /> <br /> [As] autumn passes by and winter comes, wind from the north springs up and white snow comes down. People thereby bring straw to thatch their roof, mud [to strengthen] the doors and the innermost place of their house. <br /> <br /> 四時: 一歲有四時 正月二月三月爲春 四月五月六月爲夏 七月八月九月爲秋 十月十一月十二月爲冬<br /> <br /> One year has four seasons: the first, second, third month come under spring; the fourth, fifth, sixth month come under summer; the seventh, eighth, ninth month come under autumn; the tenth, eleventh, twelfth month come under winter. <br /> <br /> 人: 萬物之中,惟人最靈,稟受五氣, 以爲性, 故皆善<br /> <br /> Among all things, only human is the most intellectual, being endowed with five '''qis1) {00 Qi is not used in plural. Also, 稟受五氣 is better connected to the next sentence.00}'''. These five qis establish one’s nature and therefore, all are good.<br /> <br /> 1) This means possibly those five elements (fire, water, wood, metal, and earth) or five characters of gentlemen (benevolence, righteousness, propriety, intelligence and trust).<br /> <br /> 父母: 父兮生我, 母兮育我, 父猶天也, 母猶地也, 欲報之德, 昊天罔極<br /> <br /> [My] father gave birth to me, [my] mother raised me; fathers are comparable to heaven, mothers to earth. Hoping to repay their benevolence, [I realize that] '''they are {%% it [their benevolence] is%%}''' as vast and boundless as the dark sky. <br /> <br /> 子: 人子之職,惟孝爲大,養之以禮,斯爲孝矣, 瞻彼林烏,亦知反哺,可以人而不如鳥乎<br /> <br /> [As for] a son of man’s obligation, only filial piety is the greatest. [He must] nurture his parents with propriety; this is filial piety. Look at those crows in the forest. [They] also know to feed ['''their infants {%%their parents%%}'''] after chewing. Can '''a person {%%one be a person and%%}''' be worse than a crow?<br /> <br /> <br /> '''Revised version'''<br /> <br /> 人: 萬物之中,惟人最靈, 稟受五氣, 以爲性, 故皆善<br /> <br /> Among all things, only human is the most intellectual. [They are] endowed with five qi1) which establish one’s nature and therefore, all are good.<br /> <br /> 1) This means possibly those five elements (fire, water, wood, metal, and earth) or five characters of gentlemen (benevolence, righteousness, propriety, intelligence and trust).<br /> <br /> 父母: 父兮生我, 母兮育我, 父猶天也, 母猶地也, 欲報之德, 昊天罔極<br /> <br /> [My] father gave birth to me, [my] mother raised me; fathers are comparable to heaven, mothers to earth. Hoping to repay their benevolence, [I realize that] their benevolence is as vast and boundless as the dark sky. <br /> <br /> 子: 人子之職,惟孝爲大,養之以禮,斯爲孝矣, 瞻彼林烏,亦知反哺,可以人而不如鳥乎<br /> [As for] a son of man’s obligation, only filial piety is the greatest. [He must] nurture his parents with propriety; this is filial piety. Look at those crows in the forest. [They] also know to feed their parents after chewing. Could one as a person be worse than a crow?<br /> <br /> <br /> ----<br /> <br /> ===Student 7 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 8 : Bryan Sauvadet ===<br /> ----<br /> <br /> 16.冬: 秋盡冬來, 北風起, 白雪下, 民乃取茅, 乘屋堇戶入奧<br /> <br /> When fall ending winter comes, Northern wind gets up, the white snow falls down. People then gather reeds, mend the roof, fix the doors and go into the warmest corner of the house.<br /> <br /> <br /> 17.四時: 一歲有四時, 正月二月三月爲春, 四月五月六月爲夏, 七月八月九月爲秋, 十月十一月十二月爲冬<br /> <br /> One year has four seasons. The first month, the second month, and third month form spring, the fourth, the fifth month, and the sixth month form summer, the seventh month, the eighth month, and the ninth month form fall, and the tenth month, the eleventh month, and the twelfth month form winter.<br /> <br /> <br /> 18. 人: 萬物之中, 惟人最靈, 稟受五氣, 以爲性, 故皆善<br /> <br /> Among ten thousand things, only people have the most sensitive, together receive the five Qi, which became human nature, therefore all people are good. <br /> <br /> <br /> 19. 父母: 父兮生我, 母兮育我, 父猶天也, 母猶地也, 欲報之德, 昊天罔極 <br /> <br /> Father! You gave born to me! Mother! You raise me! Father is like the heaven and Mother is like the earth. You want to pay back their Virtue, [in the endless] vast dark sky <br /> <br /> <br /> 20. 子: 人子之職, 惟孝爲大, 養之以禮 , 斯爲孝矣, 瞻彼林烏, 亦知反哺, 可以人而不如鳥乎<br /> <br /> The duty of a son, only filial piety is great. He takes care of his parents by means of propriety and he becomes filial. It is like observing those forest crows; they also know to feed in return the case that men are worse than birds.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 16. Fall ends [and] winter comes / the North wind rises / white snow descends / and so the people seize straws [to] thatch [their] roofs / [and] fix [their] doors [and] enters o*<br /> * The southwest corner '''^{Which is the innermost corner^}''' of a house where the eldest/elder of the family '''resides {%%usually sits%%}''' <br /> <br /> 17. One year has four seasons / the first month[,] the second month[,] [and] the third month are spring / the fourth month[,] the fifth month[,] [and] the sixth month are summer / the seventh month[,] the eighth month[,] [and] the ninth month are fall / the tenth month[,] the eleventh month[,] [and] the twelfth month are winter <br /> <br /> 18. Among all things / only humans are '''{^the^}''' most sentient / [they are] endowed [with] the five qi / [which are] '''regarded {00 more likely &quot;are&quot; or &quot;become&quot; 00}''' as [their] nature / [and] for that reason all [people are] good <br /> <br /> 19. Father gave birth [to] me / mother raised me / father is like the sky / mother is like the earth / [I] want to replay their virtu[ous deeds] / [which are like] the vast sky without end <br /> <br /> 20. '''{^As for^}''' The duty of men[,] as sons / [is] '''only [to be] filial [and] be great {%%only filial piety is the greatest%%}''' / [he] takes care of them [(his parents)] by means of propriety / [and] this is/becomes filiality / '''[it is like] observing {%%Look at%%}''' those forest crows / [they] also know to feed [in] return / can '''it be {%%there be%%}''' the case that men are worse than birds<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 16. Winter:&lt;br /&gt;<br /> <br /> When fall is depleted, winter comes. The north wind rises and white snow descends. The people then gather reeds, mend the houses, plaster the doors with mud, and retreat to the inner quarters.&lt;br /&gt;<br /> <br /> 17. The four seasons:&lt;br /&gt;<br /> <br /> A year has four seasons. The primary month, the second month and the third month make up spring, the fourth month, the fifth month and the sixth month make up summer, the seventh month, the eighth month and the ninth month make up fall, the tenth month, the eleventh month and the twelfth month make up winter.&lt;br /&gt;<br /> <br /> 18. People:&lt;br /&gt;<br /> <br /> Among all things, only people are endowed with the highest cognizance. They '''grasp the five qi, thus realize {%%receive the five ''qi'', which become%%}''' their nature, and therefore they are all virtuous.&lt;br /&gt;<br /> <br /> 19. Parents:&lt;br /&gt;<br /> <br /> Father has birthed me. Mother has raised me. Father is like heaven. Mother is like earth. Wishing to return their virtuousness, '''the vast skies have no end {%%it is like the vast sly with no end%%}'''.&lt;br /&gt;<br /> <br /> 20. Children:&lt;br /&gt;<br /> <br /> In the duty of being someone’s child, only filial piety is considered great. Nurture parents through rites, that is considered filial piety. Look at those forest crows, they too know how to return nourishment. Can it be that people are worse than birds?<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 16. Winter: Fall ends and winter comes. North wind arises and white snow falls. People then collect reeds and put them up on the roof. They plaster mud on (the outside of) their house and retreat into a corner deep in the house.<br /> <br /> 17. The Four Seasons: There are four seasons in a year. The first, second, and third months become the spring. The fourth, fifth, and sixth months become the summer. The seventh, eighth, and ninth months become the autumn. And the tenth, eleventh, and twelfth months become the winter.<br /> <br /> 18. People: Among ten thousand things, people are only the most spiritual being. They exchange the five ''qi''. That is regarded as human nature. Therefore, people are all good.<br /> <br /> 19. Parents: It was the farther, who gave birth to me; it was the mother, who raised me. Father is compared to the heaven; mother is compared to the earth. Children want to pay back what they have been given, but the heaven is endless.<br /> <br /> 20. Children: It is the duty of people’s sons. Only filial piety is (regarded as) great. When children nurture their parents with rites, this becomes filial piety. Look at those crows in the forest. They also know (about) bringing back food (for their elderly parents). Can people do unlike the crows?<br /> <br /> ===Student 13 : Ra Yeonjae===<br /> ----<br /> <br /> 16. 冬: 秋盡冬來, 北風起, 白雪下, 民乃取茅乘屋, 堇戶入奧<br /> <br /> The Winter: The autumn is exhausted and when the winter comes the wind from the north rises and white snow falls. Therefore, the people gather reed and thatch the house. They mend the door with mud and retreat in the inner place of the house. <br /> <br /> <br /> 17. 四時: 一歲有四時, 正月、二月、三月爲春, 四月、五月、六月爲夏, 七月、八月、九月爲秋,十月、十一月、十二月爲冬.<br /> <br /> Four seasons: One year has four seasons. The first, second, third months become the spring. The fourth, fifth, sixth months become the summer. The seventh, eighth, ninth months become the autumn. The tenth, eleventh, twelfth months become the winter. <br /> <br /> <br /> 18. 人: 萬物之中, 惟人最靈, 稟受五氣以爲性, 故皆善.<br /> <br /> The People, among of all things, only people are the most sensible. They are endowed five emotions and becomes the Nature. For that reason, they are all good. <br /> <br /> <br /> 19. 父母: 父兮生我, 母兮育我, 父猶天也, 母猶地也, 欲報之德, 昊天罔極<br /> <br /> The Parents: Father! who gives birth to me. Mother! who raises me. Father is like the heaven, mother is like the earth. If (someone) wants to repay their grace, (which is) endless sky without edge.<br /> <br /> <br /> 20. 子: 人子之職, 惟孝爲大, 養之以禮, 斯爲孝矣, (瞻)彼林烏亦知反哺, 可以人而不如鳥乎<br /> <br /> The Son: The duties of people as son, only filial piety is the greatest. The son takes care of them with rites, this is filial piety. Behold that forest and the crow knows feed (their child), can it be a person worse than the crow?<br /> <br /> ===Student 14 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_6_-_10&diff=5022 2017-07-20T05:49:41Z

<p>Sayia817: /* Student 13 : Ra Yeonjae */</p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: Wind is what the earth breathes out. It comes and goes in the air. It has time to move and rest. Originally, it does not have a trace but has sound. <br /> <br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: Cloud is the mysterious '''mist {00Is it OK to translate 氣 mist?00}''' of the mountains and rivers, which evaporates and becomes cloud. It '''goes after {%%goes along with?%%}''' the wind and gives rain and snow. It always follows the flying dragons.<br /> <br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇&lt;ref&gt;《禮記·月令》: [http://ctext.org/liji/yue-ling] 是月也，天氣下降，地氣上騰 In this month the vapors of heaven descend and those of the earth ascend.&lt;/ref&gt;化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the vapors of heaven descend and those of the earth ascend and transform into dew. It nourishes grass and trees and all the grains.<br /> <br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: Rain is the '''{^[spring of]^}''' generous bounty of '''Nature {00Why not heave and earth?00}''' . When it comes, it '''wets {%%waters / douses%%}''' things. By doing so, it gives life to grass and trees, and also nurtures grains. <br /> <br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: When the '''airs {00氣 is translated into three different concepts. Try to make it consistent.00}''' of the earth go up but the airs of the heaven do not respond, then it becomes fog. In a short moment it breathes out and rises, which makes it hard to recognize [even] a '''tiny piece {%%foot%%}''' of land.<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> The wind is '''{^the ''qi'' that^}''' the great pile of dirt '''that exhales the Qi {%%exhales%%}'''; it goes and comes in the air, moves and rests according to time; originally it leaves no trace and can produce sounds.<br /> <br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> The clouds are the essential Qi of mountains and rivers which evaporate to become clouds; they follow the wind and move on, and there by drop rain and snow; they constantly follow the flying dragons.<br /> <br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> '''In spring and summer time {%%at the time between spring and summer%%}''', the Qi of the heaven gets down, the Qi of the earth goes up, they change into fog; it moistens grass, trees and a hundred kinds of grains&lt;sup&gt;1&lt;/sup&gt;.<br /> <br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> The rain, the '''{00How about adding &quot;gracious&quot;?00}''' precipitation of the heaven and earth, '''regularly {%%opportunely (?)%%}''' waters things and by doing so gives life to grass and trees, and nurtures crops.<br /> <br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> When the Qi of the earth comes up and the Qi of Heaven does not respond, it becomes fog; in a brief period of time it steams, rises up and it is hard to disinguish [even] a chi&lt;sup&gt;2&lt;/sup&gt; of land.<br /> <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: In other words: &quot;all kinds of grain&quot;.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;: (Chinese: _; Korean: _, ch'ôk) A traditional unit of length equivalent to 0.333 meters or 1.094 feet.<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: The wind is '''the great nature which exhales the ki {%%the ''ki'' that the great earth exhales%%}''', it goes and comes in the air, it moves and rests '''sometimes {%%%opportunely%%}''' and [even though] there is originally no trace [of it, still] it can have sound.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: '''{^As for^}''' The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it '''follows the wind and goes around {%%goes around along with the wind%%}''', with that it gives out rain and snow and it '''is always followed by {%%always follows%%}''' the flying dragon.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot&lt;sup&gt;1&lt;/sup&gt; on the land.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; measurement of Korean foot which is about 30.3 cm<br /> <br /> <br /> Corrected text:<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: The wind is the ''ki'' that the great Earth exhales, it goes and comes in the air, it moves and rests opportunely and [even though] there is originally no trace [of it, still] it can have sound.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: As for The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it goes around along with the wind, with that it gives out rain and snow and it always follows the flying dragon.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot&lt;sup&gt;1&lt;/sup&gt; on the land.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; measurement of Korean foot which is about 30.3 cm<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind – As for wind, [it is] '''a large chunk of slow-moving essence that breathes out slowly {the ''ki'' that the great pile of dirt [=earth] breathes out slowly%%}'''. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Clouds – As for clouds, they are the spiritual essence of the mountains and streams. Evaporating, they become clouds. They pursue the wind and move and thereby emit rain and snow. They constantly follow flying dragons.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew – In the time of spring and summer, heavenly essence descends and earthly essence ascends to transform into dew, moistening grasses and trees and all the grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain – As for rain, the pouring rainfall of heaven and earth moves in a timely manner to moisten all things in order to give life to grasses and trees and also grow rice and [other] grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> [When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and '''feet and the ground [become] difficult to distinguish [from one another] {%%it is difficult to discern even a foot of land%%}'''.<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind – As for wind, [it is] the essence that the great dirt pile breathes out slowly. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> [When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and [even] a foot of ground [becomes] difficult to distinguish.<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> ----<br /> 6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲<br /> <br /> The wind is what the earth breathes. It comes and goes in the air. There is time for moving and resting. Originally, there is no trace, [but] it is able to make sound.<br /> <br /> 7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> The cloud is the spiritual ki of mountains and rivers. It is vapor, then becomes cloud. It is moving around with the wind that makes rain and snow. It always follows the flying dragons. <br /> <br /> <br /> 8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> In the time of spring and summer time, the heavenly ki comes down and the earthly ki rises up. It changes into, then becomes dew. It enriches grasses, trees, and all grains. <br /> <br /> 9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼<br /> <br /> The rain is the big benefit of the heaven and earth. When raining, all things are wet. By growing grasses and trees, grains are also nurtured.<br /> <br /> 10. 霧: 地氣發而天氣不應, 則爲霧, 片時噓起, 尺地難辨<br /> <br /> The earthly ki comes out but the heavenly ki does not response it, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> 風: 風者,大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind '''comes and goes in the air as the earth exhales breath {%% is the ''qi'' that the great earth breathes out%%}'''. It moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.<br /> <br /> 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> Cloud is '''formed as the sacred ''qi'' of mountains and streams evaporate {%%the sacred ''qi'' of the mountains and streams%%}'''. It moves '''in the direction of wind {00 or along with the wind00}'''; by doing so, it '''rains and snows {%% bestows rain and snow%%}'''. [It is] normally followed by flying dragons.<br /> <br /> 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> In spring and summer time, heavenly ''qi'' descends and earthly ''qi'' ascends; [in this way], they turn into dew. It moistens plants, trees and all kinds of grains. <br /> <br /> 雨: 雨者, 天地之霈澤,時行濡物,以生草木,又養禾稼<br /> <br /> Rain, which is the gracious kindness of heaven and earth, follows time and moistens [all] things. By doing so, grass and trees are grown; besides, grains are nurtured.<br /> <br /> 霧: 地氣發而天氣不應,則爲霧,片時噓起,尺地難辨<br /> <br /> [When] earthly ''qi'' comes out yet heavenly ''qi'' does not correspond to it, then this makes fog. Coming up instantly, [fog makes] a foot of distance difficult to distinguish. <br /> <br /> <br /> '''Revised version'''<br /> <br /> Wind, which is the ''qi'' that the great earth breathes out, moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.<br /> <br /> Cloud, which is the sacred ''qi'' of the mountains and streams, moves along with the wind. By doing so, it bestows rain and snow. [It is] normally followed by flying dragons.<br /> <br /> ----<br /> <br /> ===Student 7 : (Alexandre Le Marchand)===<br /> ----<br /> 6. 風: 風者 大塊噓氣 去來空中 動息有時 本無跡能有聲<br /> <br /> Wind is the great mass of nature '''{%%earth%%}''' blowing the vital air, it goes and comes '''{^in the air^}''', '''among the space it alternatively moves and rests {%% There are times that it moves and stops.%%}'''. Originally it has no '''print {00or trace00}''' but it can make sound.<br /> <br /> 7. 雲: 雲者 山川之靈氣 蒸而爲雲 隨風而行 以施雨雪 常從飛龍<br /> <br /> The clouds are the vital spirits of mountains and rivers witch evaporate and become clouds. They follow the wind and move. Through this process it gives rain and snow, it constantly '''fly with the dragons {%%follows flying dragons%%}'''.<br /> <br /> 8. 露: 春夏之際 天氣下降 地氣上昇 化爲露 潤草木百穀<br /> <br /> During spring and summer the heaven’s vitality goes down, the earth’s vitality rises up, then it turns '''{^into^}''' to dews and '''makes shine the grace, trees and white cereal {%% wets/douses trees and all grains%%}'''.<br /> <br /> 9. 雨: 雨者 天地之霈澤 時行濡物 以生草木 又養禾稼<br /> <br /> The rain is '''flow of water and pool {00 or gracious pond?00}''' of heaven and earth. '''By time {%%opportunely%%}''' it moves and sprays '''{^water on^}''' things, '''by making live grace and trees {%%with which it generates grass and trees%%}''' and also feeds '''tree {%%rice%%}''' and grain.<br /> <br /> 10. 霧: 地氣發而天氣不應 則爲霧 片時噓起 尺地難辨<br /> <br /> If the earth’s vitality shows up and heaven’s vitality doesn’t react then it becomes '''mist {%%fog%%}'''. '''For a little while {%%In a fragment of time%%}''' it blows and raise so a little piece of ground is hardly distinguishable.<br /> <br /> ===Student 8 : Bryan Sauvadet ===<br /> ----<br /> 6.風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲<br /> <br /> The wind is when the earth exiling the Qi. It comes and goes in the void. It has time to move and rest. Originally, there is no trace but it can make sound.<br /> <br /> <br /> 7.雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> The clouds are the essential Qi of the mountain and the stream, which evaporates and become clouds. They follow the wind and goes around; by doing that it gives rain and snow. They always follow a flying dragon. <br /> <br /> <br /> 8.露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> At the time of spring and summer, the Qi of heaven descend and the Qi of the earth grow up, they are transformed into the dew. It nourishes grass and trees and all the grains. <br /> <br /> <br /> 9.雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼<br /> <br /> The rain is the gracious flow of the heaven and the earth, opportunely it moistens things. By this, rain gives life to grass and trees, also it nourishes the grains. <br /> <br /> <br /> 10.霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> When the Qi comes out but the Qi of heaven does not respond, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 6. As for the wind / the great nature exhales ''qi'' / [it] comes and goes in space / it moves [and] rests '''[in] time {00 This actually means that it moves and rests at the right (or its own) time.00}''' / [it] fundamentally has no trace / [but it] is able to have a sound <br /> <br /> 7. As for the cloud / [it is] the essential ''qi'' of mountains and spirits / [it] evaporates and becomes the cloud / [it] follows the wind and goes around / by means of giving rain [and] snow / [it] constantly follows the flying dragon <br /> <br /> 8. [In] the time of spring and summer / the ''qi'' of the sky '''descends down {%%descends or comes down%%}'''/ the ''qi'' of the earth rises up / [they] transform [and] become dew / [and] enrich grass[,] trees[,] [and] all grains.<br /> <br /> 9. As for rain / [it is] the gracious pour of the sky [and] earth / [it] comes opportunely [and] wets things / [and] by means of [this] [gives] life [to] grass [and] trees / also [it] nourishes wheat [and] grains.<br /> <br /> 10. [If] the ''qi'' [of] earth '''speaks {00 Interesting. I can see you picked &quot;speak&quot; to match &quot;correspond&quot; later. But I think this is more of the action of emission.00}''' but the ''qi'' [of] the sky [does] not respond / then [it] becomes fog / [it] emits and arises instantly / [it makes] a foot [of] land difficult to discern.<br /> <br /> '''{00 Many of the grammatical words are inevitable and may not necessarily have to be put in [ ].00}'''<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 6. Wind: &lt;br /&gt;<br /> <br /> Wind is the great sphere exhaling ''qi''. It comes and goes '''through {%%in%%}''' the air. It advances and retreats '''between times {00 The sense is that there are times that the wind blows and rests.00}'''. In essence it has no trace, but '''one can hear its sound {00 &quot;One can hear&quot; seems too much.00}'''.&lt;br /&gt;<br /> <br /> 7. Clouds:&lt;br /&gt;<br /> <br /> Clouds are the essence ''qi'' of the mountains and rivers, which evaporates and thus creates them. They move following the wind, and bestow rain and snow. They '''are always followed by {%%always follow%%}''' flying dragons.&lt;br /&gt;<br /> <br /> 8. Dew:&lt;br /&gt;<br /> <br /> As spring turns into summer, the ''qi'' of the heaven descends and the ''qi'' of the earth rises. They transform and become dew, which nourishes the grass, the trees, and all grains.&lt;br /&gt;<br /> <br /> 9. Rain:&lt;br /&gt;<br /> <br /> Rain is the '''benevolent deluge {00 This is good.00}''' of heaven and earth. When it moves it douses things, thus giving life to the grass and the tress, and nurturing the crops.&lt;br /&gt;<br /> <br /> 10. Fog:&lt;br /&gt;<br /> <br /> The ''qi'' of the earth spews out and the ''qi'' of the heaven does not counter, and thus fog is created. It starts to expand quickly, and makes it hard to discern even a ''cun'' of land.<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 06. Wind: The earth breathes out ''qi''. It goes and comes in the air. It moves and rests opportunely. Originally, it has no trace, (but) it can have a sound.<br /> <br /> 07. Cloud: The spiritual ''qi'' of mountains and rivers evaporates and becomes clouds. They go about together with winds. (Through that,) They bring rain and snow, and always follow around the flying dragons.<br /> <br /> 08. Dew: At the time between spring and summer, the ''qi'' of the heaven descends and the ''qi'' of the earth ascends. They transform and become dew. It moistens plants, trees, and a hundred grains.<br /> <br /> 09. Rain: The benevolent rain of the heaven and the earth goes (around) to get things wet in a timely manner. (Through/with that) it gives birth to plants and trees, and also nurtures rice and (other) grains.<br /> <br /> 10. Fog: If the ''qi'' of the earth arises, but the ''qi'' of the heaven does not respond, then it becomes fog. '''For {%%In%%}''' a short time, (fog) rolls in over (a place) and it becomes difficult to distinguish (even) a foot of land.<br /> <br /> ===Student 13 : Ra Yeonjae ===<br /> ----<br /> <br /> 6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡, 能有聲.<br /> <br /> The Wind is the great nature breathing out the energy which goes and comes. In the air, it moves and rests. Orginally, it does not have traces but can make sound.<br /> <br /> <br /> 7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍.<br /> <br /> The Cloud is the spiritual Qi of mountains and streams. It vaporizes and becomes the cloud. It follows the wind blowing and moves around giving the rain and the snow. Constantly it accompanied around the flying dragon. <br /> <br /> <br /> 8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀.<br /> <br /> The Dew, when it is the time of spring and summer, the energy of the heaven comes down and the energy of the earth rises. It changes into the dew and moisten plants, trees and 100 kinds of grains.<br /> <br /> <br /> 9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼.<br /> <br /> The Rain is exuberant pouring down of the heaven and the earth. When the time goes, it soaks the things, with living grasses and trees, also nurturing grains.<br /> <br /> <br /> 10. 霧: 地氣發, 而天氣不應, 則爲霧, 片時噓起, 尺地難辨.<br /> <br /> The Fog, when the Qi of the earth rises but the Qi of the heaven do not respond, it instantly becomes the fog. If empty thing(fog) rises in short period, it is difficult to recognize a foot of land.<br /> <br /> ===Student 14 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_6_-_10&diff=5021 2017-07-20T05:49:11Z

<p>Sayia817: </p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: Wind is what the earth breathes out. It comes and goes in the air. It has time to move and rest. Originally, it does not have a trace but has sound. <br /> <br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: Cloud is the mysterious '''mist {00Is it OK to translate 氣 mist?00}''' of the mountains and rivers, which evaporates and becomes cloud. It '''goes after {%%goes along with?%%}''' the wind and gives rain and snow. It always follows the flying dragons.<br /> <br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇&lt;ref&gt;《禮記·月令》: [http://ctext.org/liji/yue-ling] 是月也，天氣下降，地氣上騰 In this month the vapors of heaven descend and those of the earth ascend.&lt;/ref&gt;化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the vapors of heaven descend and those of the earth ascend and transform into dew. It nourishes grass and trees and all the grains.<br /> <br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: Rain is the '''{^[spring of]^}''' generous bounty of '''Nature {00Why not heave and earth?00}''' . When it comes, it '''wets {%%waters / douses%%}''' things. By doing so, it gives life to grass and trees, and also nurtures grains. <br /> <br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: When the '''airs {00氣 is translated into three different concepts. Try to make it consistent.00}''' of the earth go up but the airs of the heaven do not respond, then it becomes fog. In a short moment it breathes out and rises, which makes it hard to recognize [even] a '''tiny piece {%%foot%%}''' of land.<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> The wind is '''{^the ''qi'' that^}''' the great pile of dirt '''that exhales the Qi {%%exhales%%}'''; it goes and comes in the air, moves and rests according to time; originally it leaves no trace and can produce sounds.<br /> <br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> The clouds are the essential Qi of mountains and rivers which evaporate to become clouds; they follow the wind and move on, and there by drop rain and snow; they constantly follow the flying dragons.<br /> <br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> '''In spring and summer time {%%at the time between spring and summer%%}''', the Qi of the heaven gets down, the Qi of the earth goes up, they change into fog; it moistens grass, trees and a hundred kinds of grains&lt;sup&gt;1&lt;/sup&gt;.<br /> <br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> The rain, the '''{00How about adding &quot;gracious&quot;?00}''' precipitation of the heaven and earth, '''regularly {%%opportunely (?)%%}''' waters things and by doing so gives life to grass and trees, and nurtures crops.<br /> <br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> When the Qi of the earth comes up and the Qi of Heaven does not respond, it becomes fog; in a brief period of time it steams, rises up and it is hard to disinguish [even] a chi&lt;sup&gt;2&lt;/sup&gt; of land.<br /> <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: In other words: &quot;all kinds of grain&quot;.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;: (Chinese: _; Korean: _, ch'ôk) A traditional unit of length equivalent to 0.333 meters or 1.094 feet.<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: The wind is '''the great nature which exhales the ki {%%the ''ki'' that the great earth exhales%%}''', it goes and comes in the air, it moves and rests '''sometimes {%%%opportunely%%}''' and [even though] there is originally no trace [of it, still] it can have sound.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: '''{^As for^}''' The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it '''follows the wind and goes around {%%goes around along with the wind%%}''', with that it gives out rain and snow and it '''is always followed by {%%always follows%%}''' the flying dragon.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot&lt;sup&gt;1&lt;/sup&gt; on the land.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; measurement of Korean foot which is about 30.3 cm<br /> <br /> <br /> Corrected text:<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: The wind is the ''ki'' that the great Earth exhales, it goes and comes in the air, it moves and rests opportunely and [even though] there is originally no trace [of it, still] it can have sound.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: As for The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it goes around along with the wind, with that it gives out rain and snow and it always follows the flying dragon.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot&lt;sup&gt;1&lt;/sup&gt; on the land.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; measurement of Korean foot which is about 30.3 cm<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind – As for wind, [it is] '''a large chunk of slow-moving essence that breathes out slowly {the ''ki'' that the great pile of dirt [=earth] breathes out slowly%%}'''. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Clouds – As for clouds, they are the spiritual essence of the mountains and streams. Evaporating, they become clouds. They pursue the wind and move and thereby emit rain and snow. They constantly follow flying dragons.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew – In the time of spring and summer, heavenly essence descends and earthly essence ascends to transform into dew, moistening grasses and trees and all the grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain – As for rain, the pouring rainfall of heaven and earth moves in a timely manner to moisten all things in order to give life to grasses and trees and also grow rice and [other] grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> [When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and '''feet and the ground [become] difficult to distinguish [from one another] {%%it is difficult to discern even a foot of land%%}'''.<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind – As for wind, [it is] the essence that the great dirt pile breathes out slowly. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> [When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and [even] a foot of ground [becomes] difficult to distinguish.<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> ----<br /> 6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲<br /> <br /> The wind is what the earth breathes. It comes and goes in the air. There is time for moving and resting. Originally, there is no trace, [but] it is able to make sound.<br /> <br /> 7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> The cloud is the spiritual ki of mountains and rivers. It is vapor, then becomes cloud. It is moving around with the wind that makes rain and snow. It always follows the flying dragons. <br /> <br /> <br /> 8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> In the time of spring and summer time, the heavenly ki comes down and the earthly ki rises up. It changes into, then becomes dew. It enriches grasses, trees, and all grains. <br /> <br /> 9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼<br /> <br /> The rain is the big benefit of the heaven and earth. When raining, all things are wet. By growing grasses and trees, grains are also nurtured.<br /> <br /> 10. 霧: 地氣發而天氣不應, 則爲霧, 片時噓起, 尺地難辨<br /> <br /> The earthly ki comes out but the heavenly ki does not response it, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> 風: 風者,大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind '''comes and goes in the air as the earth exhales breath {%% is the ''qi'' that the great earth breathes out%%}'''. It moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.<br /> <br /> 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> Cloud is '''formed as the sacred ''qi'' of mountains and streams evaporate {%%the sacred ''qi'' of the mountains and streams%%}'''. It moves '''in the direction of wind {00 or along with the wind00}'''; by doing so, it '''rains and snows {%% bestows rain and snow%%}'''. [It is] normally followed by flying dragons.<br /> <br /> 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> In spring and summer time, heavenly ''qi'' descends and earthly ''qi'' ascends; [in this way], they turn into dew. It moistens plants, trees and all kinds of grains. <br /> <br /> 雨: 雨者, 天地之霈澤,時行濡物,以生草木,又養禾稼<br /> <br /> Rain, which is the gracious kindness of heaven and earth, follows time and moistens [all] things. By doing so, grass and trees are grown; besides, grains are nurtured.<br /> <br /> 霧: 地氣發而天氣不應,則爲霧,片時噓起,尺地難辨<br /> <br /> [When] earthly ''qi'' comes out yet heavenly ''qi'' does not correspond to it, then this makes fog. Coming up instantly, [fog makes] a foot of distance difficult to distinguish. <br /> <br /> <br /> '''Revised version'''<br /> <br /> Wind, which is the ''qi'' that the great earth breathes out, moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.<br /> <br /> Cloud, which is the sacred ''qi'' of the mountains and streams, moves along with the wind. By doing so, it bestows rain and snow. [It is] normally followed by flying dragons.<br /> <br /> ----<br /> <br /> ===Student 7 : (Alexandre Le Marchand)===<br /> ----<br /> 6. 風: 風者 大塊噓氣 去來空中 動息有時 本無跡能有聲<br /> <br /> Wind is the great mass of nature '''{%%earth%%}''' blowing the vital air, it goes and comes '''{^in the air^}''', '''among the space it alternatively moves and rests {%% There are times that it moves and stops.%%}'''. Originally it has no '''print {00or trace00}''' but it can make sound.<br /> <br /> 7. 雲: 雲者 山川之靈氣 蒸而爲雲 隨風而行 以施雨雪 常從飛龍<br /> <br /> The clouds are the vital spirits of mountains and rivers witch evaporate and become clouds. They follow the wind and move. Through this process it gives rain and snow, it constantly '''fly with the dragons {%%follows flying dragons%%}'''.<br /> <br /> 8. 露: 春夏之際 天氣下降 地氣上昇 化爲露 潤草木百穀<br /> <br /> During spring and summer the heaven’s vitality goes down, the earth’s vitality rises up, then it turns '''{^into^}''' to dews and '''makes shine the grace, trees and white cereal {%% wets/douses trees and all grains%%}'''.<br /> <br /> 9. 雨: 雨者 天地之霈澤 時行濡物 以生草木 又養禾稼<br /> <br /> The rain is '''flow of water and pool {00 or gracious pond?00}''' of heaven and earth. '''By time {%%opportunely%%}''' it moves and sprays '''{^water on^}''' things, '''by making live grace and trees {%%with which it generates grass and trees%%}''' and also feeds '''tree {%%rice%%}''' and grain.<br /> <br /> 10. 霧: 地氣發而天氣不應 則爲霧 片時噓起 尺地難辨<br /> <br /> If the earth’s vitality shows up and heaven’s vitality doesn’t react then it becomes '''mist {%%fog%%}'''. '''For a little while {%%In a fragment of time%%}''' it blows and raise so a little piece of ground is hardly distinguishable.<br /> <br /> ===Student 8 : Bryan Sauvadet ===<br /> ----<br /> 6.風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲<br /> <br /> The wind is when the earth exiling the Qi. It comes and goes in the void. It has time to move and rest. Originally, there is no trace but it can make sound.<br /> <br /> <br /> 7.雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> The clouds are the essential Qi of the mountain and the stream, which evaporates and become clouds. They follow the wind and goes around; by doing that it gives rain and snow. They always follow a flying dragon. <br /> <br /> <br /> 8.露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> At the time of spring and summer, the Qi of heaven descend and the Qi of the earth grow up, they are transformed into the dew. It nourishes grass and trees and all the grains. <br /> <br /> <br /> 9.雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼<br /> <br /> The rain is the gracious flow of the heaven and the earth, opportunely it moistens things. By this, rain gives life to grass and trees, also it nourishes the grains. <br /> <br /> <br /> 10.霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> When the Qi comes out but the Qi of heaven does not respond, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 6. As for the wind / the great nature exhales ''qi'' / [it] comes and goes in space / it moves [and] rests '''[in] time {00 This actually means that it moves and rests at the right (or its own) time.00}''' / [it] fundamentally has no trace / [but it] is able to have a sound <br /> <br /> 7. As for the cloud / [it is] the essential ''qi'' of mountains and spirits / [it] evaporates and becomes the cloud / [it] follows the wind and goes around / by means of giving rain [and] snow / [it] constantly follows the flying dragon <br /> <br /> 8. [In] the time of spring and summer / the ''qi'' of the sky '''descends down {%%descends or comes down%%}'''/ the ''qi'' of the earth rises up / [they] transform [and] become dew / [and] enrich grass[,] trees[,] [and] all grains.<br /> <br /> 9. As for rain / [it is] the gracious pour of the sky [and] earth / [it] comes opportunely [and] wets things / [and] by means of [this] [gives] life [to] grass [and] trees / also [it] nourishes wheat [and] grains.<br /> <br /> 10. [If] the ''qi'' [of] earth '''speaks {00 Interesting. I can see you picked &quot;speak&quot; to match &quot;correspond&quot; later. But I think this is more of the action of emission.00}''' but the ''qi'' [of] the sky [does] not respond / then [it] becomes fog / [it] emits and arises instantly / [it makes] a foot [of] land difficult to discern.<br /> <br /> '''{00 Many of the grammatical words are inevitable and may not necessarily have to be put in [ ].00}'''<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 6. Wind: &lt;br /&gt;<br /> <br /> Wind is the great sphere exhaling ''qi''. It comes and goes '''through {%%in%%}''' the air. It advances and retreats '''between times {00 The sense is that there are times that the wind blows and rests.00}'''. In essence it has no trace, but '''one can hear its sound {00 &quot;One can hear&quot; seems too much.00}'''.&lt;br /&gt;<br /> <br /> 7. Clouds:&lt;br /&gt;<br /> <br /> Clouds are the essence ''qi'' of the mountains and rivers, which evaporates and thus creates them. They move following the wind, and bestow rain and snow. They '''are always followed by {%%always follow%%}''' flying dragons.&lt;br /&gt;<br /> <br /> 8. Dew:&lt;br /&gt;<br /> <br /> As spring turns into summer, the ''qi'' of the heaven descends and the ''qi'' of the earth rises. They transform and become dew, which nourishes the grass, the trees, and all grains.&lt;br /&gt;<br /> <br /> 9. Rain:&lt;br /&gt;<br /> <br /> Rain is the '''benevolent deluge {00 This is good.00}''' of heaven and earth. When it moves it douses things, thus giving life to the grass and the tress, and nurturing the crops.&lt;br /&gt;<br /> <br /> 10. Fog:&lt;br /&gt;<br /> <br /> The ''qi'' of the earth spews out and the ''qi'' of the heaven does not counter, and thus fog is created. It starts to expand quickly, and makes it hard to discern even a ''cun'' of land.<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 06. Wind: The earth breathes out ''qi''. It goes and comes in the air. It moves and rests opportunely. Originally, it has no trace, (but) it can have a sound.<br /> <br /> 07. Cloud: The spiritual ''qi'' of mountains and rivers evaporates and becomes clouds. They go about together with winds. (Through that,) They bring rain and snow, and always follow around the flying dragons.<br /> <br /> 08. Dew: At the time between spring and summer, the ''qi'' of the heaven descends and the ''qi'' of the earth ascends. They transform and become dew. It moistens plants, trees, and a hundred grains.<br /> <br /> 09. Rain: The benevolent rain of the heaven and the earth goes (around) to get things wet in a timely manner. (Through/with that) it gives birth to plants and trees, and also nurtures rice and (other) grains.<br /> <br /> 10. Fog: If the ''qi'' of the earth arises, but the ''qi'' of the heaven does not respond, then it becomes fog. '''For {%%In%%}''' a short time, (fog) rolls in over (a place) and it becomes difficult to distinguish (even) a foot of land.<br /> <br /> ===Student 13 : Ra Yeonjae ===<br /> ----<br /> <br /> 6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡, 能有聲.<br /> <br /> The Wind is the great nature breathing out the energy which goes and comes. In the air, it moves and rests. Orginally, it does not have traces but can make sound.<br /> <br /> <br /> 7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍.<br /> <br /> The Cloud is the spiritual Qi of mountains and streams. It vaporizes and becomes the cloud. It follows the wind blowing and moves around giving the rain and the snow. Constantly it accompanied around the flying dragon. <br /> <br /> <br /> 8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀.<br /> <br /> The Dew, when it is the time of spring and summer, the energy of the heaven comes down and the energy of the earth rises. It changes into the dew and moisten plants, trees and 100 kinds of grains.<br /> <br /> 9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼.<br /> <br /> The Rain is exuberant pouring down of the heaven and the earth. When the time goes, it soaks the things, with living grasses and trees, also nurturing grains.<br /> <br /> 10. 霧: 地氣發, 而天氣不應, 則爲霧, 片時噓起, 尺地難辨.<br /> <br /> The Fog, when the Qi of the earth rises but the Qi of the heaven do not respond, it instantly becomes the fog. If empty thing(fog) rises in short period, it is difficult to recognize a foot of land.<br /> <br /> ===Student 14 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_6_-_10&diff=5020 2017-07-20T05:48:45Z

<p>Sayia817: /* Student 13 : (Write your name) */</p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: Wind is what the earth breathes out. It comes and goes in the air. It has time to move and rest. Originally, it does not have a trace but has sound. <br /> <br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: Cloud is the mysterious '''mist {00Is it OK to translate 氣 mist?00}''' of the mountains and rivers, which evaporates and becomes cloud. It '''goes after {%%goes along with?%%}''' the wind and gives rain and snow. It always follows the flying dragons.<br /> <br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇&lt;ref&gt;《禮記·月令》: [http://ctext.org/liji/yue-ling] 是月也，天氣下降，地氣上騰 In this month the vapors of heaven descend and those of the earth ascend.&lt;/ref&gt;化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the vapors of heaven descend and those of the earth ascend and transform into dew. It nourishes grass and trees and all the grains.<br /> <br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: Rain is the '''{^[spring of]^}''' generous bounty of '''Nature {00Why not heave and earth?00}''' . When it comes, it '''wets {%%waters / douses%%}''' things. By doing so, it gives life to grass and trees, and also nurtures grains. <br /> <br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: When the '''airs {00氣 is translated into three different concepts. Try to make it consistent.00}''' of the earth go up but the airs of the heaven do not respond, then it becomes fog. In a short moment it breathes out and rises, which makes it hard to recognize [even] a '''tiny piece {%%foot%%}''' of land.<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> The wind is '''{^the ''qi'' that^}''' the great pile of dirt '''that exhales the Qi {%%exhales%%}'''; it goes and comes in the air, moves and rests according to time; originally it leaves no trace and can produce sounds.<br /> <br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> The clouds are the essential Qi of mountains and rivers which evaporate to become clouds; they follow the wind and move on, and there by drop rain and snow; they constantly follow the flying dragons.<br /> <br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> '''In spring and summer time {%%at the time between spring and summer%%}''', the Qi of the heaven gets down, the Qi of the earth goes up, they change into fog; it moistens grass, trees and a hundred kinds of grains&lt;sup&gt;1&lt;/sup&gt;.<br /> <br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> The rain, the '''{00How about adding &quot;gracious&quot;?00}''' precipitation of the heaven and earth, '''regularly {%%opportunely (?)%%}''' waters things and by doing so gives life to grass and trees, and nurtures crops.<br /> <br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> When the Qi of the earth comes up and the Qi of Heaven does not respond, it becomes fog; in a brief period of time it steams, rises up and it is hard to disinguish [even] a chi&lt;sup&gt;2&lt;/sup&gt; of land.<br /> <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: In other words: &quot;all kinds of grain&quot;.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;: (Chinese: _; Korean: _, ch'ôk) A traditional unit of length equivalent to 0.333 meters or 1.094 feet.<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: The wind is '''the great nature which exhales the ki {%%the ''ki'' that the great earth exhales%%}''', it goes and comes in the air, it moves and rests '''sometimes {%%%opportunely%%}''' and [even though] there is originally no trace [of it, still] it can have sound.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: '''{^As for^}''' The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it '''follows the wind and goes around {%%goes around along with the wind%%}''', with that it gives out rain and snow and it '''is always followed by {%%always follows%%}''' the flying dragon.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot&lt;sup&gt;1&lt;/sup&gt; on the land.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; measurement of Korean foot which is about 30.3 cm<br /> <br /> <br /> Corrected text:<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind: The wind is the ''ki'' that the great Earth exhales, it goes and comes in the air, it moves and rests opportunely and [even though] there is originally no trace [of it, still] it can have sound.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Cloud: As for The cloud is the spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud, it goes around along with the wind, with that it gives out rain and snow and it always follows the flying dragon.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew: In the time of spring and summer, the ''ki'' of Heaven descends and the ki of the Earth ascends, and [they] transform into the dew which moistens plants, trees, and all grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain: The rain is the gracious pour of the Heaven and the Earth, opportunely it moistens things with which it [gives] life to plants and trees, also it nurtures grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> Fog: [When] the Earth's ''ki'' goes up and the Heaven's ''ki'' does not respond [to it], then it becomes a fog. In [a brief] stretch of time, it emits and rises and it is difficult to distinguish a foot&lt;sup&gt;1&lt;/sup&gt; on the land.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; measurement of Korean foot which is about 30.3 cm<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind – As for wind, [it is] '''a large chunk of slow-moving essence that breathes out slowly {the ''ki'' that the great pile of dirt [=earth] breathes out slowly%%}'''. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.<br /> <br /> 7. 雲: 雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍<br /> <br /> Clouds – As for clouds, they are the spiritual essence of the mountains and streams. Evaporating, they become clouds. They pursue the wind and move and thereby emit rain and snow. They constantly follow flying dragons.<br /> <br /> 8. 露: 春夏之際天氣下降地氣上昇化爲露潤草木百穀<br /> <br /> Dew – In the time of spring and summer, heavenly essence descends and earthly essence ascends to transform into dew, moistening grasses and trees and all the grains.<br /> <br /> 9. 雨: 雨者天地之霈澤時行濡物以生草木又養禾稼<br /> <br /> Rain – As for rain, the pouring rainfall of heaven and earth moves in a timely manner to moisten all things in order to give life to grasses and trees and also grow rice and [other] grains.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> [When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and '''feet and the ground [become] difficult to distinguish [from one another] {%%it is difficult to discern even a foot of land%%}'''.<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> 6. 風: 風者大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind – As for wind, [it is] the essence that the great dirt pile breathes out slowly. It comes and goes in mid-air and moves and rests in time. Originally it has no trace [but] can have sounds.<br /> <br /> 10. 霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> [When] the energy of the earth shoots out and the energy of the heaven does not respond, then it becomes fog. For a sliver of time it breathes out and [even] a foot of ground [becomes] difficult to distinguish.<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> ----<br /> 6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲<br /> <br /> The wind is what the earth breathes. It comes and goes in the air. There is time for moving and resting. Originally, there is no trace, [but] it is able to make sound.<br /> <br /> 7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> The cloud is the spiritual ki of mountains and rivers. It is vapor, then becomes cloud. It is moving around with the wind that makes rain and snow. It always follows the flying dragons. <br /> <br /> <br /> 8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> In the time of spring and summer time, the heavenly ki comes down and the earthly ki rises up. It changes into, then becomes dew. It enriches grasses, trees, and all grains. <br /> <br /> 9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼<br /> <br /> The rain is the big benefit of the heaven and earth. When raining, all things are wet. By growing grasses and trees, grains are also nurtured.<br /> <br /> 10. 霧: 地氣發而天氣不應, 則爲霧, 片時噓起, 尺地難辨<br /> <br /> The earthly ki comes out but the heavenly ki does not response it, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> 風: 風者,大塊噓氣去來空中動息有時本無跡能有聲<br /> <br /> Wind '''comes and goes in the air as the earth exhales breath {%% is the ''qi'' that the great earth breathes out%%}'''. It moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.<br /> <br /> 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> Cloud is '''formed as the sacred ''qi'' of mountains and streams evaporate {%%the sacred ''qi'' of the mountains and streams%%}'''. It moves '''in the direction of wind {00 or along with the wind00}'''; by doing so, it '''rains and snows {%% bestows rain and snow%%}'''. [It is] normally followed by flying dragons.<br /> <br /> 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> In spring and summer time, heavenly ''qi'' descends and earthly ''qi'' ascends; [in this way], they turn into dew. It moistens plants, trees and all kinds of grains. <br /> <br /> 雨: 雨者, 天地之霈澤,時行濡物,以生草木,又養禾稼<br /> <br /> Rain, which is the gracious kindness of heaven and earth, follows time and moistens [all] things. By doing so, grass and trees are grown; besides, grains are nurtured.<br /> <br /> 霧: 地氣發而天氣不應,則爲霧,片時噓起,尺地難辨<br /> <br /> [When] earthly ''qi'' comes out yet heavenly ''qi'' does not correspond to it, then this makes fog. Coming up instantly, [fog makes] a foot of distance difficult to distinguish. <br /> <br /> <br /> '''Revised version'''<br /> <br /> Wind, which is the ''qi'' that the great earth breathes out, moves and rests according to time. Originally, it leaves no traces [yet] it can make sounds.<br /> <br /> Cloud, which is the sacred ''qi'' of the mountains and streams, moves along with the wind. By doing so, it bestows rain and snow. [It is] normally followed by flying dragons.<br /> <br /> ----<br /> <br /> ===Student 7 : (Alexandre Le Marchand)===<br /> ----<br /> 6. 風: 風者 大塊噓氣 去來空中 動息有時 本無跡能有聲<br /> <br /> Wind is the great mass of nature '''{%%earth%%}''' blowing the vital air, it goes and comes '''{^in the air^}''', '''among the space it alternatively moves and rests {%% There are times that it moves and stops.%%}'''. Originally it has no '''print {00or trace00}''' but it can make sound.<br /> <br /> 7. 雲: 雲者 山川之靈氣 蒸而爲雲 隨風而行 以施雨雪 常從飛龍<br /> <br /> The clouds are the vital spirits of mountains and rivers witch evaporate and become clouds. They follow the wind and move. Through this process it gives rain and snow, it constantly '''fly with the dragons {%%follows flying dragons%%}'''.<br /> <br /> 8. 露: 春夏之際 天氣下降 地氣上昇 化爲露 潤草木百穀<br /> <br /> During spring and summer the heaven’s vitality goes down, the earth’s vitality rises up, then it turns '''{^into^}''' to dews and '''makes shine the grace, trees and white cereal {%% wets/douses trees and all grains%%}'''.<br /> <br /> 9. 雨: 雨者 天地之霈澤 時行濡物 以生草木 又養禾稼<br /> <br /> The rain is '''flow of water and pool {00 or gracious pond?00}''' of heaven and earth. '''By time {%%opportunely%%}''' it moves and sprays '''{^water on^}''' things, '''by making live grace and trees {%%with which it generates grass and trees%%}''' and also feeds '''tree {%%rice%%}''' and grain.<br /> <br /> 10. 霧: 地氣發而天氣不應 則爲霧 片時噓起 尺地難辨<br /> <br /> If the earth’s vitality shows up and heaven’s vitality doesn’t react then it becomes '''mist {%%fog%%}'''. '''For a little while {%%In a fragment of time%%}''' it blows and raise so a little piece of ground is hardly distinguishable.<br /> <br /> ===Student 8 : Bryan Sauvadet ===<br /> ----<br /> 6.風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡能有聲<br /> <br /> The wind is when the earth exiling the Qi. It comes and goes in the void. It has time to move and rest. Originally, there is no trace but it can make sound.<br /> <br /> <br /> 7.雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍<br /> <br /> The clouds are the essential Qi of the mountain and the stream, which evaporates and become clouds. They follow the wind and goes around; by doing that it gives rain and snow. They always follow a flying dragon. <br /> <br /> <br /> 8.露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀<br /> <br /> At the time of spring and summer, the Qi of heaven descend and the Qi of the earth grow up, they are transformed into the dew. It nourishes grass and trees and all the grains. <br /> <br /> <br /> 9.雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼<br /> <br /> The rain is the gracious flow of the heaven and the earth, opportunely it moistens things. By this, rain gives life to grass and trees, also it nourishes the grains. <br /> <br /> <br /> 10.霧: 地氣發而天氣不應則爲霧片時噓起尺地難辨<br /> <br /> When the Qi comes out but the Qi of heaven does not respond, then it becomes fog. It comes up shortly and makes difficult to distinguish a short distance.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 6. As for the wind / the great nature exhales ''qi'' / [it] comes and goes in space / it moves [and] rests '''[in] time {00 This actually means that it moves and rests at the right (or its own) time.00}''' / [it] fundamentally has no trace / [but it] is able to have a sound <br /> <br /> 7. As for the cloud / [it is] the essential ''qi'' of mountains and spirits / [it] evaporates and becomes the cloud / [it] follows the wind and goes around / by means of giving rain [and] snow / [it] constantly follows the flying dragon <br /> <br /> 8. [In] the time of spring and summer / the ''qi'' of the sky '''descends down {%%descends or comes down%%}'''/ the ''qi'' of the earth rises up / [they] transform [and] become dew / [and] enrich grass[,] trees[,] [and] all grains.<br /> <br /> 9. As for rain / [it is] the gracious pour of the sky [and] earth / [it] comes opportunely [and] wets things / [and] by means of [this] [gives] life [to] grass [and] trees / also [it] nourishes wheat [and] grains.<br /> <br /> 10. [If] the ''qi'' [of] earth '''speaks {00 Interesting. I can see you picked &quot;speak&quot; to match &quot;correspond&quot; later. But I think this is more of the action of emission.00}''' but the ''qi'' [of] the sky [does] not respond / then [it] becomes fog / [it] emits and arises instantly / [it makes] a foot [of] land difficult to discern.<br /> <br /> '''{00 Many of the grammatical words are inevitable and may not necessarily have to be put in [ ].00}'''<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 6. Wind: &lt;br /&gt;<br /> <br /> Wind is the great sphere exhaling ''qi''. It comes and goes '''through {%%in%%}''' the air. It advances and retreats '''between times {00 The sense is that there are times that the wind blows and rests.00}'''. In essence it has no trace, but '''one can hear its sound {00 &quot;One can hear&quot; seems too much.00}'''.&lt;br /&gt;<br /> <br /> 7. Clouds:&lt;br /&gt;<br /> <br /> Clouds are the essence ''qi'' of the mountains and rivers, which evaporates and thus creates them. They move following the wind, and bestow rain and snow. They '''are always followed by {%%always follow%%}''' flying dragons.&lt;br /&gt;<br /> <br /> 8. Dew:&lt;br /&gt;<br /> <br /> As spring turns into summer, the ''qi'' of the heaven descends and the ''qi'' of the earth rises. They transform and become dew, which nourishes the grass, the trees, and all grains.&lt;br /&gt;<br /> <br /> 9. Rain:&lt;br /&gt;<br /> <br /> Rain is the '''benevolent deluge {00 This is good.00}''' of heaven and earth. When it moves it douses things, thus giving life to the grass and the tress, and nurturing the crops.&lt;br /&gt;<br /> <br /> 10. Fog:&lt;br /&gt;<br /> <br /> The ''qi'' of the earth spews out and the ''qi'' of the heaven does not counter, and thus fog is created. It starts to expand quickly, and makes it hard to discern even a ''cun'' of land.<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 06. Wind: The earth breathes out ''qi''. It goes and comes in the air. It moves and rests opportunely. Originally, it has no trace, (but) it can have a sound.<br /> <br /> 07. Cloud: The spiritual ''qi'' of mountains and rivers evaporates and becomes clouds. They go about together with winds. (Through that,) They bring rain and snow, and always follow around the flying dragons.<br /> <br /> 08. Dew: At the time between spring and summer, the ''qi'' of the heaven descends and the ''qi'' of the earth ascends. They transform and become dew. It moistens plants, trees, and a hundred grains.<br /> <br /> 09. Rain: The benevolent rain of the heaven and the earth goes (around) to get things wet in a timely manner. (Through/with that) it gives birth to plants and trees, and also nurtures rice and (other) grains.<br /> <br /> 10. Fog: If the ''qi'' of the earth arises, but the ''qi'' of the heaven does not respond, then it becomes fog. '''For {%%In%%}''' a short time, (fog) rolls in over (a place) and it becomes difficult to distinguish (even) a foot of land.<br /> <br /> ===Student 13 : Ra Yeonjae ===<br /> ----<br /> <br /> 6. 風: 風者, 大塊噓氣, 去來空中, 動息有時, 本無跡, 能有聲.<br /> <br /> The Wind is the great nature breathing out the energy which goes and comes. In the air, it moves and rests. Orginally, it does not have traces but can make sound.<br /> <br /> <br /> 7. 雲: 雲者, 山川之靈氣, 蒸而爲雲, 隨風而行, 以施雨雪, 常從飛龍.<br /> <br /> The Cloud is the spiritual Qi of mountains and streams. It vaporizes and becomes the cloud. It follows the wind blowing and moves around giving the rain and the snow. Constantly it accompanied around the flying dragon. <br /> <br /> 8. 露: 春夏之際, 天氣下降, 地氣上昇, 化爲露, 潤草木百穀.<br /> <br /> The Dew, when it is the time of spring and summer, the energy of the heaven comes down and the energy of the earth rises. It changes into the dew and moisten plants, trees and 100 kinds of grains.<br /> <br /> 9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼.<br /> <br /> The Rain is exuberant pouring down of the heaven and the earth. When the time goes, it soaks the things, with living grasses and trees, also nurturing grains.<br /> <br /> 10. 霧: 地氣發, 而天氣不應, 則爲霧, 片時噓起, 尺地難辨.<br /> <br /> The Fog, when the Qi of the earth rises but the Qi of the heaven do not respond, it instantly becomes the fog. If empty thing(fog) rises in short period, it is difficult to recognize a foot of land.<br /> <br /> ===Student 14 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_1_-_5&diff=4998 2017-07-20T05:35:25Z

<p>Sayia817: /* Translation */</p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> 1. Heaven: Heaven is blue and vast above.&lt;ref&gt;[http://ctext.org/zhuzi-yulei/1]蒼蒼在上:《朱子語類•理氣上•太極天地上》&lt;/ref&gt; It is light, clear, and supremely high. <br /> The sun, moon, stars, and constellations of the zodiac, are suspended in it.&lt;ref&gt; [http://ctext.org/liji/zhong-yong] 日月星辰系焉 : 《禮記•中庸》 &lt;/ref&gt;<br /> <br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> 2. Earth: The earth is located below and is large and substantial&lt;ref&gt;[http://ctext.org/liji/zhong-yong]《禮記·中庸》: 不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。 <br /> Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant&lt;/ref&gt;. The mountains and creeks are all loaded on it. <br /> <br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> 3. Sun: The sun is the essence of the Great Yang. In the morning it comes out of the Pusang(Ch. Fusang) and in the evening it goes to the Yangmok(Ch. Ruomu). In winter it lasts short and in summer it lasts long.<br /> <br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> 4. Moon: The moon is the essence of the Great Yin. When encountering the night it becomes bright. Before the 15th day of the month it is gradually waxing and after the same day it is gradually waning. <br /> <br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> 5. Stars: Stars are the essence of all things. They are above and make constellations. During the day they disappear and at night they appear.<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> '''The sky is what is blue and up {%%That which is a sky (or, simply, &quot;Sky&quot;) is blue/azure in the above%%}''', light and clear but also extremely high; '''it ties the sun, the moon and the celestial bodies {The sun, the moon, and stars are bound/tied there%%}'''.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> The earth is '''down {%%below%%}'''but also wide and thick; it carries the mountains, the rivers and ten thousand things '''{^on it^}'''.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> The sun is the energy of the great Yang; it 'gets out' '''{^in^}''' the morning from the Pusang and 'gets in' the evening '''at {%%into%%}''' the Yakmok&lt;sup&gt;1&lt;/sup&gt;; when comes the winter it stays shortly, when comes the summer it stays '''longly {%%long%%}'''.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> The moon is the energy of the great Yin; it encounters the night and shines; before the 15&lt;sup&gt;th&lt;/sup&gt; day [of the month] it becomes gradually full, after the 15&lt;sup&gt;th&lt;/sup&gt; it '''becomes gradually empty {%%%gradually wanes%%%}'''.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> The celestial bodies are the energy of ten thousand things which go up and become ones; in the daytime they hide and at night they appear. <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: Pusang (Chinese: '''Fusang, pinyin''') and Yakmok (Chinese: '''Ruomu, pinyin''') are legendary trees respectively symbolizing the East and the West.<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> Heaven: The heaven is vividly azure in the above, it is light, clear and extremely high, and the sun, the moon, and the stars are tied up there.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> Earth: The earth is below [the heaven] and [it is] wide and abundant, and mountains, rivers and ten thousand things&lt;sup&gt;1&lt;/sup&gt; are loaded on it.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> Sun: The sun is the great Yang's essence which in the morning comes out from the East [where the Pusang (Ch. Fusang&lt;sup&gt;2&lt;/sup&gt;) tree is] and in the evening goes to the West [where the Yangmok(Ch. Ruomu&lt;sup&gt;3&lt;/sup&gt;) is], and when it is winter, then it is short and when it is summer, then it is long.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> Moon: The moon is the great Yin's essence which when encountering the night becomes bright and before the 15th day [of the month] it becomes gradually rounded and after the 15th day [of the month] it gradually wanes.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars: As for stars, the essences of ten thousand things which go up [to the skies] and become the stars, in the daytime [they] hide and at night [they] come out.<br /> <br /> <br /> &lt;sup&gt;1/&lt;/sup&gt; understand as 'all things', 'everything<br /> <br /> &lt;sup&gt;2/&lt;/sup&gt; a mythical tree supposed to grow in the East, described as a tree similar to the mulberry<br /> <br /> &lt;sup&gt;3/&lt;/sup&gt; a mythical tree supposed to grow in the West, Pollia japonica<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> Heaven – As for Heaven, it is '''a vast blue {%%vast and blue / blue vast}''' above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> Earth – As for the Earth, it is below, broad and dense, and [it] bears all the mountains, streams, and every thing [in existence] upon it.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> Sun – As for the Sun, it is the essence&lt;sup&gt;1&lt;/sup&gt; of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the '''Yakmu {%%Yangmu%%}'''[C: Ruomu] tree.&lt;sup&gt;2&lt;/sup&gt; [If] winter, then [it is] short, [If] summer, then [it is] long.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Essence here is used to translate '''氣 ki (C: qi) {00Did you mean to say 精 not 氣 by any chance?00}'''. See Stanford Encyclopedia of Philosophy, [https://plato.stanford.edu/entries/chinese-phil-medicine/#YinYanQiWux &quot;1.1. Yin, Yang, Qi and Wuxing,&quot;] for a discussion of the philosophical contexts and wide-ranging uses of this and other common terms.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;The mythical Pusang tree was thought to be in the east. The Yakmu tree was thought to be in the west.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> Moon – As for the Moon, it is the essence of the Great Yin. Meeting the night, it brightens; before the fifteenth day it becomes steadily round. after the fifteenth day it becomes steadily lean.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars – As for the Stars, [they] are the essence of all things. Going up, it becomes stars. [When it is] day [they] hide [and when it is] night [they] appear.<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> Heaven – As for Heaven, it is a blue vast above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> Sun – As for the Sun, it is the essence&lt;sup&gt;1&lt;/sup&gt; of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the Yangmu [C: Ruomu] tree.&lt;sup&gt;2&lt;/sup&gt; [If] winter, then [it is] short, [If] summer, then [it is] long.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Essence here is used to translate 精, which has been also translated in various ways such as energy or spirit.<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> ----<br /> 1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰繫焉<br /> <br /> Heaven: The heaven is really blue and in the above. It is light, clear, and extremely high. The sun, the moon, and the stars are bound to it together.<br /> <br /> 2. 地: 地者, 在下, 而博厚, 山川萬物皆載焉<br /> <br /> Earth: The earth is below. And it is ample and deep. Mountains, rivers, and ten thousand things are carried on it.<br /> <br /> 3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長<br /> <br /> Sun: The sun is the essence of the great Yang. It comes out from Pusang tree in the morning and goes into Yangmok tree in the evening. It is short in winter and it is long in summer. <br /> <br /> 4. 月: 月者, 太陰之精, 遇夜而明望, 前漸圓望, 後漸缺<br /> <br /> Moon: The moon is the essence of great Yin. It encounters in the night, then becomes bright. Before the 15th day, it becomes gradually full and after the 15th day, it gradually wanes.<br /> <br /> 5. 星辰: 星辰, 萬物之精, 上爲星辰, 晝隱夜現<br /> <br /> Stars: The stars are the essences of ten thousand things. It goes to [the Heaven] and becomes the stars. They disappear in the daytime and appear at night.<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> <br /> 天: 天者,蒼蒼在上,輕淸而至高,日月星辰,繫焉<br /> <br /> The sky, which '''has no beginning and no end {00Yes, 蒼蒼 does have that meaning but it is primarily the color of deep blue, which gives the effect of seeming endless.00}''', exists in the above. Being light and clear, it is '''so high that the sun, moon and stars are tied there {00&quot;so...that...&quot; assumes a resultative relation (i.e., sun, moon, and stars are tied there BECAUSE it is high), which is not clearly seen from the original sentence00}'''.<br /> <br /> 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> The earth, which exists in the below, is wide and '''deep {%%thick/dense%%}'''. Mountains, rivers, and all things are together loaded on it.<br /> <br /> 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> The sun, which is the essence of Great ''' ''Yang'' {00 yin and yang are now like regular words in English and don't need to be capitalized or italicized.00}''', rises from ''' ''Busang'' {00No need to italicize Pusang and Yangmok because they are more like proper names.00}''' tree &lt;ref&gt; a mythical tree which is said to be located in the East Sea. ''山海經, 海外東經''.&lt;/ref&gt; in morning and sets down towards ''Yangmok'' tree in evening. In winter, [its duration] is short; in summer, [its duration] is long.<br /> <br /> 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> The moon, which is the essence of Great ''Yin'', '''is seen at night with its brightness {%%when it is night, it is bright / it shines%%}'''. Before fifteenth days, it becomes round little by little; after fifteenth days, it wanes gradually. <br /> <br /> 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars, which are the essence of all things, form the celestial body in the above. During daytime, they hide; at night, they become visible.<br /> <br /> ----<br /> <br /> '''Revised version'''<br /> <br /> The sky, which is deeply blue, exists in the above. Being light and clear, [it is] extremely high. The sun, moon and stars are tied there.<br /> <br /> The earth, which exists in the below, is wide and dense. Mountains, rivers, and all things are together loaded on it.<br /> <br /> The sun, which is the essence of Great yang, rises from busang tree &lt;ref&gt; a mythical tree which is said to be located in the East Sea. ''山海經, 海外東經''.&lt;/ref&gt; in morning and sets down towards yangmok tree in evening. In winter, [its duration] is short; in summer, [its duration] is long.<br /> <br /> The moon, which is the essence of Great yin. At night, it shines. Before fifteenth days, it becomes round little by little; after fifteenth days, it wanes gradually.<br /> <br /> ===Student 7 : (Alexandre Le Marchand)===<br /> ----<br /> 1) 天: 天者는 蒼蒼在上하여 輕淸而至高하니 日月星辰이 繫焉이로다<br /> <br /> The heaven, is the azure that take place up, it is a brightness blue that reach highness; sun, moon and stars hanging there.<br /> <br /> 2) 地: 地者는 在下而博厚하니 山川萬物이 皆載焉이로다<br /> The earth takes place down, it is large and thick; mountains, rivers and the ten thousand living things all load on it. <br /> <br /> 3) 日: 日者는 太陽之精이라 朝出于扶桑하여 暮入于若木하니 冬則短하고 夏則長이로다<br /> The sun is the essence of the great Yang. At the morning it shows up at east where the Busang tree is, and at the evening it enters at west where the Makmok tree is. When it’s winter then it’s short, when it’s summer then it’s long.<br /> <br /> 4) 月: 月者는 太陰之精이라 遇夜而明하니 望前漸圓하고 望後漸缺이로다<br /> <br /> The moon is the essence of the great Yin. They meet the evening and bright. During the fifteen first days of the mouth they gradually become circular and then during the last fifteen days it decline.<br /> <br /> 5) 星辰: 星辰者는 萬物之精이니 上爲星辰하여 晝隱夜現이로다<br /> <br /> The stars are the essence of the ten thousand things. It raise up and become stars which are hide during the day and visible at night.<br /> <br /> ===Student 8 : Bryan Sauvadet===<br /> ----<br /> <br /> 1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰, 繫焉. <br /> The heaven is the azure in the above ; it is the light, clear, and extremely high. The sun, the moon, the stars and the constellations are bound there. <br /> <br /> <br /> <br /> <br /> 2. 地: 地者,在下而博厚&lt;ref&gt;博厚 : 《禮記•中庸》&lt;/ref&gt; ,山川萬物, 皆載焉.<br /> The earth is under, also large and bountiful. Mountains, streams, ten thousand things are carried there.<br /> <br /> <br /> <br /> 3. 日: 日者,太陽之精,朝出于扶桑&lt;ref&gt;扶桑 : 《論衡•說日》/ 《漢書•揚雄傳上》/ 《山海經•海外東經》/ 《西遊記》 / 《三國演義》&lt;/ref&gt; ,暮入于若木&lt;ref&gt;若木 : 《論衡•儒增》 / 《史記•秦本紀》/ 《戰國策•范睢至秦》/ 《山海經•大荒北經》&lt;/ref&gt; ,冬則短夏則長<br /> The sun is the essence of the great Yang, in the morning it appear from the Fusang tree, in the evening it '''come on {%%goes into%%}''' the Ruomu tree, in winter it is short, in summer it is long. <br /> <br /> <br /> <br /> 4. 月: 月者,太陰之精,遇夜而明,望 前漸圓,望後漸缺.<br /> The moon is the essence of the great Yin, when the night comes it is brilliant. Before the '''first fifteen days of month {%%fifteenth day of the month%%}''', it becomes gradually circular, and after it is gradually on the wane.<br /> <br /> <br /> <br /> <br /> 5. 星辰: 星辰者,萬物之精,上爲星辰,晝隱夜現.<br /> <br /> The stars and constellations are the essences of ten-thousand things, when the essences go to '''{^the^}''' heaven, they become stars and constellations. On day-time they’re concealed, on night-time they appear.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 1. As for the sky / [it] is indeed blue up [there] / [it is] light [and] clear and extremely high / the sun [,] the moon [,] [and] the stars [are] fixed there.<br /> <br /> 2. As for the earth / [it] is below and wide [and] thick / mountains [,] streams [,] [and] all things [are] carried on it<br /> <br /> 3. As for the sun / [it is] the essence of the Great Yang / [in] the morning [it] leaves [/arises] from pusang* / [at] dusk [it] enters into '''yakmok {%%yangmok%%%}'''** / [if it is] winter then [it is] short / [if it is] summer then [it is] short <br /> * '''Place marker for sunrise {00 Pusang is not just a place marker but there is more to it. Give more details.00}''' <br /> ** Place marker for sunset<br /> <br /> 4. As for the moon / [it is] the essence of the Great Yin / [it] encounters night and brightens [it] / before the fifteenth day of the month [it] gradually [becomes] round / after the fifteenth day of the month [it] gradually wanes <br /> <br /> 5. As for the stars / [they are] the essence of all things / [it] rises [and] becomes stars / [in] daytime [they] hide [in] night[time] [they] appear<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 1. Heaven:&lt;br /&gt;<br /> <br /> Heaven is deep blue above, light, clear and standing tall. The sun, moon, stars and celestial bodies are perched upon it.&lt;br /&gt;<br /> <br /> 2. Earth:&lt;br /&gt;<br /> <br /> Earth is below, wide and deep. The mountains, streams and all things are held upon it. &lt;br /&gt;<br /> <br /> 3. Sun:&lt;br /&gt;<br /> <br /> Sun is the essence of supreme Yang. In the morning, it comes from Fusang&lt;ref&gt;扶桑, a mythical tree or territory to the east from which the sun rises.&lt;/ref&gt;. In the evening, it enters Ruomu&lt;ref&gt;若木, a mythical tree where the sun sets.&lt;/ref&gt;. In winter, it reigns shortly. In the summer, it reigns long.&lt;br /&gt;<br /> <br /> 4. Moon:&lt;br /&gt;<br /> <br /> Moon is the essence of supreme Yin. Encountering the night, it brightens. Before the middle of the lunar month it gradually becomes full. After the middle of the lunar month it gradually becomes empty. &lt;br /&gt;<br /> <br /> 5. Stars and celestial bodies:&lt;br /&gt;<br /> <br /> Stars and celestial bodies are the essence of all things. It rises and becomes stars and celestial bodies. Daytime, they hide. Nighttime, they appear.<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 01. Sky: Sky is very blue on top (of your head). It is light, clear, and very high. The sun, the moon, and the stars are hung in it.<br /> <br /> 02. Earth: Earth is under (your feet) and extensive and thick. Mountains, rivers, and ten thousand things are all put in it.<br /> <br /> 03. Sun: The sun is the essence of the great ''yang''. It comes out from the east in the morning and sets down to the west. If it is winter, then days are shorter; if it is summer, then days are longer.<br /> <br /> 04. Moon: The moon is the essence of the great ''yin''. When it meets night, it brightens. For the first half of the (lunar) month, it gradually waxes; for the second half of the (lunar) month, it gradually wanes.<br /> <br /> 05. Stars: The essence of a ten thousand things ascends and becomes stars. They hide during the day and appear at night.<br /> <br /> ===Student 13 : Ra Yeonjae===<br /> <br /> 1. 天: 天者蒼蒼在上, 輕淸而至高, 日月星辰繫焉.<br /> <br /> The Heaven is blue and placed above. It is light, blue and extremely high. The sun, moon and the stars are hanging in there. <br /> <br /> 2. 地: 地者在下, 而博厚山川, 萬物皆載焉.<br /> <br /> The Earth is below and nourishes mountains and streams generally. The ten thousands of things(all sorts of things) is all carried by it. <br /> <br /> 3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長<br /> <br /> The Sun is the essential of great Yang. At morning it is came from Fusuang &lt;ref&gt; Fushang(扶桑): The tree from Shanhaijing(山海經). &lt;海外東經&gt;: 下有湯谷。湯谷上有扶桑，十日所浴，在黑齒北。居水中，有大木，九日居下枝，一日居上枝。 &lt;/ref&gt;, and at night, it goes back to Ruomu. &lt;ref&gt; Ruomu(若木): The tree from Shanhaijing(山海經). &lt;海內經&gt;: 南海之內，黑水、青水之間，有木名曰若木，若水出焉。&lt;/ref&gt; If (it is) winter, (the sun is) short, and if (it is) summer, (the sun is) long. <br /> <br /> 4. 月: 月者, 太陰之精, 遇夜而明, 望前漸圓, 望後漸缺.<br /> <br /> The Moon is the essential of Great Yin. Encountering the night and it becomes light. Before the fifteenth day, it gradually becomes full moon. After the fifteenth day, it is lacking smaller. <br /> <br /> 5. 星辰: 星辰者, 萬物之精, 上爲星辰, 晝隱夜現<br /> <br /> The Stars are the essential of all kinds of things. Going up and becoming the stars, in daytime it hides and at night it appears.<br /> <br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_1_-_5&diff=4991 2017-07-20T05:25:21Z

<p>Sayia817: /* Student 13 : Ra Yeonjae */</p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> 1. Heaven: Heaven is blue and vast above.&lt;ref&gt;[http://ctext.org/zhuzi-yulei/1]蒼蒼在上:《朱子語類•理氣上•太極天地上》&lt;/ref&gt; It is light, clear, and supremely high. <br /> The sun, moon, stars, and constellations of the zodiac, are suspended in it.&lt;ref&gt; [http://ctext.org/liji/zhong-yong] 日月星辰系焉 : 《禮記•中庸》 &lt;/ref&gt;<br /> <br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> 2. Earth: The earth is located below and is large and substantial&lt;ref&gt;[http://ctext.org/liji/zhong-yong]《禮記·中庸》: 不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。 <br /> Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant&lt;/ref&gt;. The mountains and creeks are all loaded on it. <br /> <br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> 3. Sun: The sun is the essence of the Great Yang. In the morning it comes out of the Pusang(Ch. Fusang) and in the evening it goes to the Yangmok(Ch. Ruomu). In winter it lasts short and in summer it lasts long.<br /> <br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> 4. Moon: The moon is the essence of the Great Yin. When encountering the night it becomes bright. Before the 15th day of the month it is gradually waxing and after the same day it is gradually waning. <br /> <br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> 5. Stars: Stars are the essence of all things. They are above and make constellations. During the day they disappear and at night they appear.<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> '''The sky is what is blue and up {%%That which is a sky (or, simply, &quot;Sky&quot;) is blue/azure in the above%%}''', light and clear but also extremely high; '''it ties the sun, the moon and the celestial bodies {The sun, the moon, and stars are bound/tied there%%}'''.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> The earth is '''down {%%below%%}'''but also wide and thick; it carries the mountains, the rivers and ten thousand things '''{^on it^}'''.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> The sun is the energy of the great Yang; it 'gets out' '''{^in^}''' the morning from the Pusang and 'gets in' the evening '''at {%%into%%}''' the Yakmok&lt;sup&gt;1&lt;/sup&gt;; when comes the winter it stays shortly, when comes the summer it stays '''longly {%%long%%}'''.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> The moon is the energy of the great Yin; it encounters the night and shines; before the 15&lt;sup&gt;th&lt;/sup&gt; day [of the month] it becomes gradually full, after the 15&lt;sup&gt;th&lt;/sup&gt; it '''becomes gradually empty {%%%gradually wanes%%%}'''.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> The celestial bodies are the energy of ten thousand things which go up and become ones; in the daytime they hide and at night they appear. <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: Pusang (Chinese: '''Fusang, pinyin''') and Yakmok (Chinese: '''Ruomu, pinyin''') are legendary trees respectively symbolizing the East and the West.<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> Heaven: The heaven is vividly azure in the above, it is light, clear and extremely high, and the sun, the moon, and the stars are tied up there.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> Earth: The earth is below [the heaven] and [it is] wide and abundant, and mountains, rivers and ten thousand things&lt;sup&gt;1&lt;/sup&gt; are loaded on it.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> Sun: The sun is the great Yang's essence which in the morning comes out from the East [where the Pusang (Ch. Fusang&lt;sup&gt;2&lt;/sup&gt;) tree is] and in the evening goes to the West [where the Yangmok(Ch. Ruomu&lt;sup&gt;3&lt;/sup&gt;) is], and when it is winter, then it is short and when it is summer, then it is long.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> Moon: The moon is the great Yin's essence which when encountering the night becomes bright and before the 15th day [of the month] it becomes gradually rounded and after the 15th day [of the month] it gradually wanes.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars: As for stars, the essences of ten thousand things which go up [to the skies] and become the stars, in the daytime [they] hide and at night [they] come out.<br /> <br /> <br /> &lt;sup&gt;1/&lt;/sup&gt; understand as 'all things', 'everything<br /> <br /> &lt;sup&gt;2/&lt;/sup&gt; a mythical tree supposed to grow in the East, described as a tree similar to the mulberry<br /> <br /> &lt;sup&gt;3/&lt;/sup&gt; a mythical tree supposed to grow in the West, Pollia japonica<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> Heaven – As for Heaven, it is '''a vast blue {%%vast and blue / blue vast}''' above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> Earth – As for the Earth, it is below, broad and dense, and [it] bears all the mountains, streams, and every thing [in existence] upon it.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> Sun – As for the Sun, it is the essence&lt;sup&gt;1&lt;/sup&gt; of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the '''Yakmu {%%Yangmu%%}'''[C: Ruomu] tree.&lt;sup&gt;2&lt;/sup&gt; [If] winter, then [it is] short, [If] summer, then [it is] long.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Essence here is used to translate '''氣 ki (C: qi) {00Did you mean to say 精 not 氣 by any chance?00}'''. See Stanford Encyclopedia of Philosophy, [https://plato.stanford.edu/entries/chinese-phil-medicine/#YinYanQiWux &quot;1.1. Yin, Yang, Qi and Wuxing,&quot;] for a discussion of the philosophical contexts and wide-ranging uses of this and other common terms.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;The mythical Pusang tree was thought to be in the east. The Yakmu tree was thought to be in the west.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> Moon – As for the Moon, it is the essence of the Great Yin. Meeting the night, it brightens; before the fifteenth day it becomes steadily round. after the fifteenth day it becomes steadily lean.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars – As for the Stars, [they] are the essence of all things. Going up, it becomes stars. [When it is] day [they] hide [and when it is] night [they] appear.<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> Heaven – As for Heaven, it is a blue vast above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> Sun – As for the Sun, it is the essence&lt;sup&gt;1&lt;/sup&gt; of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the Yangmu [C: Ruomu] tree.&lt;sup&gt;2&lt;/sup&gt; [If] winter, then [it is] short, [If] summer, then [it is] long.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Essence here is used to translate 精, which has been also translated in various ways such as energy or spirit.<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> ----<br /> 1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰繫焉<br /> <br /> Heaven: The heaven is really blue and in the above. It is light, clear, and extremely high. The sun, the moon, and the stars are bound to it together.<br /> <br /> 2. 地: 地者, 在下, 而博厚, 山川萬物皆載焉<br /> <br /> Earth: The earth is below. And it is ample and deep. Mountains, rivers, and ten thousand things are carried on it.<br /> <br /> 3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長<br /> <br /> Sun: The sun is the essence of the great Yang. It comes out from Pusang tree in the morning and goes into Yangmok tree in the evening. It is short in winter and it is long in summer. <br /> <br /> 4. 月: 月者, 太陰之精, 遇夜而明望, 前漸圓望, 後漸缺<br /> <br /> Moon: The moon is the essence of great Yin. It encounters in the night, then becomes bright. Before the 15th day, it becomes gradually full and after the 15th day, it gradually wanes.<br /> <br /> 5. 星辰: 星辰, 萬物之精, 上爲星辰, 晝隱夜現<br /> <br /> Stars: The stars are the essences of ten thousand things. It goes to [the Heaven] and becomes the stars. They disappear in the daytime and appear at night.<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> <br /> 天: 天者,蒼蒼在上,輕淸而至高,日月星辰,繫焉<br /> <br /> The sky, which '''has no beginning and no end {00Yes, 蒼蒼 does have that meaning but it is primarily the color of deep blue, which gives the effect of seeming endless.00}''', exists in the above. Being light and clear, it is '''so high that the sun, moon and stars are tied there {00&quot;so...that...&quot; assumes a resultative relation (i.e., sun, moon, and stars are tied there BECAUSE it is high), which is not clearly seen from the original sentence00}'''.<br /> <br /> 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> The earth, which exists in the below, is wide and '''deep {%%thick/dense%%}'''. Mountains, rivers, and all things are together loaded on it.<br /> <br /> 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> The sun, which is the essence of Great ''' ''Yang'' {00 yin and yang are now like regular words in English and don't need to be capitalized or italicized.00}''', rises from ''' ''Busang'' {00No need to italicize Pusang and Yangmok because they are more like proper names.00}''' tree &lt;ref&gt; a mythical tree which is said to be located in the East Sea. ''山海經, 海外東經''.&lt;/ref&gt; in morning and sets down towards ''Yangmok'' tree in evening. In winter, [its duration] is short; in summer, [its duration] is long.<br /> <br /> 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> The moon, which is the essence of Great ''Yin'', '''is seen at night with its brightness {%%when it is night, it is bright / it shines%%}'''. Before fifteenth days, it becomes round little by little; after fifteenth days, it wanes gradually. <br /> <br /> 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars, which are the essence of all things, form the celestial body in the above. During daytime, they hide; at night, they become visible.<br /> <br /> ----<br /> <br /> ===Student 7 : (Alexandre Le Marchand)===<br /> ----<br /> 1) 天: 天者는 蒼蒼在上하여 輕淸而至高하니 日月星辰이 繫焉이로다<br /> <br /> The heaven, is the azure that take place up, it is a brightness blue that reach highness; sun, moon and stars hanging there.<br /> <br /> 2) 地: 地者는 在下而博厚하니 山川萬物이 皆載焉이로다<br /> The earth takes place down, it is large and thick; mountains, rivers and the ten thousand living things all load on it. <br /> <br /> 3) 日: 日者는 太陽之精이라 朝出于扶桑하여 暮入于若木하니 冬則短하고 夏則長이로다<br /> The sun is the essence of the great Yang. At the morning it shows up at east where the Busang tree is, and at the evening it enters at west where the Makmok tree is. When it’s winter then it’s short, when it’s summer then it’s long.<br /> <br /> 4) 月: 月者는 太陰之精이라 遇夜而明하니 望前漸圓하고 望後漸缺이로다<br /> <br /> The moon is the essence of the great Yin. They meet the evening and bright. During the fifteen first days of the mouth they gradually become circular and then during the last fifteen days it decline.<br /> <br /> 5) 星辰: 星辰者는 萬物之精이니 上爲星辰하여 晝隱夜現이로다<br /> <br /> The stars are the essence of the ten thousand things. It raise up and become stars which are hide during the day and visible at night.<br /> <br /> ===Student 8 : Bryan Sauvadet===<br /> ----<br /> <br /> 1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰, 繫焉. <br /> The heaven is the azure in the above ; it is the light, clear, and extremely high. The sun, the moon, the stars and the constellations are bound there. <br /> <br /> <br /> <br /> <br /> 2. 地: 地者,在下而博厚&lt;ref&gt;博厚 : 《禮記•中庸》&lt;/ref&gt; ,山川萬物, 皆載焉.<br /> The earth is under, also large and bountiful. Mountains, streams, ten thousand things are carried there.<br /> <br /> <br /> <br /> 3. 日: 日者,太陽之精,朝出于扶桑&lt;ref&gt;扶桑 : 《論衡•說日》/ 《漢書•揚雄傳上》/ 《山海經•海外東經》/ 《西遊記》 / 《三國演義》&lt;/ref&gt; ,暮入于若木&lt;ref&gt;若木 : 《論衡•儒增》 / 《史記•秦本紀》/ 《戰國策•范睢至秦》/ 《山海經•大荒北經》&lt;/ref&gt; ,冬則短夏則長<br /> The sun is the essence of the great Yang, in the morning it appear from the Fusang tree, in the evening it '''come on {%%goes into%%}''' the Ruomu tree, in winter it is short, in summer it is long. <br /> <br /> <br /> <br /> 4. 月: 月者,太陰之精,遇夜而明,望 前漸圓,望後漸缺.<br /> The moon is the essence of the great Yin, when the night comes it is brilliant. Before the '''first fifteen days of month {%%fifteenth day of the month%%}''', it becomes gradually circular, and after it is gradually on the wane.<br /> <br /> <br /> <br /> <br /> 5. 星辰: 星辰者,萬物之精,上爲星辰,晝隱夜現.<br /> <br /> The stars and constellations are the essences of ten-thousand things, when the essences go to '''{^the^}''' heaven, they become stars and constellations. On day-time they’re concealed, on night-time they appear.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 1. As for the sky / [it] is indeed blue up [there] / [it is] light [and] clear and extremely high / the sun [,] the moon [,] [and] the stars [are] fixed there.<br /> <br /> 2. As for the earth / [it] is below and wide [and] thick / mountains [,] streams [,] [and] all things [are] carried on it<br /> <br /> 3. As for the sun / [it is] the essence of the Great Yang / [in] the morning [it] leaves [/arises] from pusang* / [at] dusk [it] enters into '''yakmok {%%yangmok%%%}'''** / [if it is] winter then [it is] short / [if it is] summer then [it is] short <br /> * '''Place marker for sunrise {00 Pusang is not just a place marker but there is more to it. Give more details.00}''' <br /> ** Place marker for sunset<br /> <br /> 4. As for the moon / [it is] the essence of the Great Yin / [it] encounters night and brightens [it] / before the fifteenth day of the month [it] gradually [becomes] round / after the fifteenth day of the month [it] gradually wanes <br /> <br /> 5. As for the stars / [they are] the essence of all things / [it] rises [and] becomes stars / [in] daytime [they] hide [in] night[time] [they] appear<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 1. Heaven:&lt;br /&gt;<br /> <br /> Heaven is deep blue above, light, clear and standing tall. The sun, moon, stars and celestial bodies are perched upon it.&lt;br /&gt;<br /> <br /> 2. Earth:&lt;br /&gt;<br /> <br /> Earth is below, wide and deep. The mountains, streams and all things are held upon it. &lt;br /&gt;<br /> <br /> 3. Sun:&lt;br /&gt;<br /> <br /> Sun is the essence of supreme Yang. In the morning, it comes from Fusang&lt;ref&gt;扶桑, a mythical tree or territory to the east from which the sun rises.&lt;/ref&gt;. In the evening, it enters Ruomu&lt;ref&gt;若木, a mythical tree where the sun sets.&lt;/ref&gt;. In winter, it reigns shortly. In the summer, it reigns long.&lt;br /&gt;<br /> <br /> 4. Moon:&lt;br /&gt;<br /> <br /> Moon is the essence of supreme Yin. Encountering the night, it brightens. Before the middle of the lunar month it gradually becomes full. After the middle of the lunar month it gradually becomes empty. &lt;br /&gt;<br /> <br /> 5. Stars and celestial bodies:&lt;br /&gt;<br /> <br /> Stars and celestial bodies are the essence of all things. It rises and becomes stars and celestial bodies. Daytime, they hide. Nighttime, they appear.<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 01. Sky: Sky is very blue on top (of your head). It is light, clear, and very high. The sun, the moon, and the stars are hung in it.<br /> <br /> 02. Earth: Earth is under (your feet) and extensive and thick. Mountains, rivers, and ten thousand things are all put in it.<br /> <br /> 03. Sun: The sun is the essence of the great ''yang''. It comes out from the east in the morning and sets down to the west. If it is winter, then days are shorter; if it is summer, then days are longer.<br /> <br /> 04. Moon: The moon is the essence of the great ''yin''. When it meets night, it brightens. For the first half of the (lunar) month, it gradually waxes; for the second half of the (lunar) month, it gradually wanes.<br /> <br /> 05. Stars: The essence of a ten thousand things ascends and becomes stars. They hide during the day and appear at night.<br /> <br /> ===Student 13 : Ra Yeonjae===<br /> <br /> 1. 天: 天者蒼蒼在上, 輕淸而至高, 日月星辰繫焉.<br /> <br /> The Heaven is blue and placed above. It is light, blue and extremely high. The sun, moon and the stars are hanging in there. <br /> <br /> 2. 地: 地者在下, 而博厚山川, 萬物皆載焉.<br /> <br /> The Earth is below and nourishes mountains and streams generally. The ten thousands of things(all sorts of things) is all carried by it. <br /> <br /> 3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長<br /> <br /> The Sun is the essential of great Yang. At morning it is came from Fusuang &lt;ref&gt; Fushang(扶桑): The tree from Shanhaijing(山海經). &lt;海外東經&gt;: 下有湯谷。湯谷上有扶桑，十日所浴，在黑齒北。居水中，有大木，九日居下枝，一日居上枝。 &lt;/ref&gt;, and at night, it goes back to Ruomu. &lt;ref&gt; Ruomu(若木): The tree from Shanhaijing(山海經). &lt;海內經&gt;: 南海之內，黑水、青水之間，有木名曰若木，若水出焉。&lt;/ref&gt; If (it is) winter, (the sun is) short, and if (it is) summer, (the sun is) long. <br /> <br /> 4. 月: 月者, 太陰之精, 遇夜而明, 望前漸圓, 望後漸缺.<br /> <br /> The Moon is the essential of Great Yin. Encountering the night and it becomes light. Before the fifteenth day, it gradually becomes full moon. After the fifteenth day, it is lacking smaller. <br /> <br /> 5. 星辰: 星辰者, 萬物之精, 上爲星辰, 晝隱夜現<br /> <br /> The Stars are the essential of all kinds of things. Going up and becoming the stars, in daytime it hides and at night it appears.<br /> <br /> ----<br /> <br /> ===Student 14 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_1_-_5&diff=4990 2017-07-20T05:24:33Z

<p>Sayia817: /* Student 13 : Ra Yeonjae */</p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> 1. Heaven: Heaven is blue and vast above.&lt;ref&gt;[http://ctext.org/zhuzi-yulei/1]蒼蒼在上:《朱子語類•理氣上•太極天地上》&lt;/ref&gt; It is light, clear, and supremely high. <br /> The sun, moon, stars, and constellations of the zodiac, are suspended in it.&lt;ref&gt; [http://ctext.org/liji/zhong-yong] 日月星辰系焉 : 《禮記•中庸》 &lt;/ref&gt;<br /> <br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> 2. Earth: The earth is located below and is large and substantial&lt;ref&gt;[http://ctext.org/liji/zhong-yong]《禮記·中庸》: 不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。 <br /> Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant&lt;/ref&gt;. The mountains and creeks are all loaded on it. <br /> <br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> 3. Sun: The sun is the essence of the Great Yang. In the morning it comes out of the Pusang(Ch. Fusang) and in the evening it goes to the Yangmok(Ch. Ruomu). In winter it lasts short and in summer it lasts long.<br /> <br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> 4. Moon: The moon is the essence of the Great Yin. When encountering the night it becomes bright. Before the 15th day of the month it is gradually waxing and after the same day it is gradually waning. <br /> <br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> 5. Stars: Stars are the essence of all things. They are above and make constellations. During the day they disappear and at night they appear.<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> '''The sky is what is blue and up {%%That which is a sky (or, simply, &quot;Sky&quot;) is blue/azure in the above%%}''', light and clear but also extremely high; '''it ties the sun, the moon and the celestial bodies {The sun, the moon, and stars are bound/tied there%%}'''.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> The earth is '''down {%%below%%}'''but also wide and thick; it carries the mountains, the rivers and ten thousand things '''{^on it^}'''.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> The sun is the energy of the great Yang; it 'gets out' '''{^in^}''' the morning from the Pusang and 'gets in' the evening '''at {%%into%%}''' the Yakmok&lt;sup&gt;1&lt;/sup&gt;; when comes the winter it stays shortly, when comes the summer it stays '''longly {%%long%%}'''.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> The moon is the energy of the great Yin; it encounters the night and shines; before the 15&lt;sup&gt;th&lt;/sup&gt; day [of the month] it becomes gradually full, after the 15&lt;sup&gt;th&lt;/sup&gt; it '''becomes gradually empty {%%%gradually wanes%%%}'''.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> The celestial bodies are the energy of ten thousand things which go up and become ones; in the daytime they hide and at night they appear. <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: Pusang (Chinese: '''Fusang, pinyin''') and Yakmok (Chinese: '''Ruomu, pinyin''') are legendary trees respectively symbolizing the East and the West.<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> Heaven: The heaven is vividly azure in the above, it is light, clear and extremely high, and the sun, the moon, and the stars are tied up there.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> Earth: The earth is below [the heaven] and [it is] wide and abundant, and mountains, rivers and ten thousand things&lt;sup&gt;1&lt;/sup&gt; are loaded on it.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> Sun: The sun is the great Yang's essence which in the morning comes out from the East [where the Pusang (Ch. Fusang&lt;sup&gt;2&lt;/sup&gt;) tree is] and in the evening goes to the West [where the Yangmok(Ch. Ruomu&lt;sup&gt;3&lt;/sup&gt;) is], and when it is winter, then it is short and when it is summer, then it is long.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> Moon: The moon is the great Yin's essence which when encountering the night becomes bright and before the 15th day [of the month] it becomes gradually rounded and after the 15th day [of the month] it gradually wanes.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars: As for stars, the essences of ten thousand things which go up [to the skies] and become the stars, in the daytime [they] hide and at night [they] come out.<br /> <br /> <br /> &lt;sup&gt;1/&lt;/sup&gt; understand as 'all things', 'everything<br /> <br /> &lt;sup&gt;2/&lt;/sup&gt; a mythical tree supposed to grow in the East, described as a tree similar to the mulberry<br /> <br /> &lt;sup&gt;3/&lt;/sup&gt; a mythical tree supposed to grow in the West, Pollia japonica<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> Heaven – As for Heaven, it is '''a vast blue {%%vast and blue / blue vast}''' above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> Earth – As for the Earth, it is below, broad and dense, and [it] bears all the mountains, streams, and every thing [in existence] upon it.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> Sun – As for the Sun, it is the essence&lt;sup&gt;1&lt;/sup&gt; of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the '''Yakmu {%%Yangmu%%}'''[C: Ruomu] tree.&lt;sup&gt;2&lt;/sup&gt; [If] winter, then [it is] short, [If] summer, then [it is] long.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Essence here is used to translate '''氣 ki (C: qi) {00Did you mean to say 精 not 氣 by any chance?00}'''. See Stanford Encyclopedia of Philosophy, [https://plato.stanford.edu/entries/chinese-phil-medicine/#YinYanQiWux &quot;1.1. Yin, Yang, Qi and Wuxing,&quot;] for a discussion of the philosophical contexts and wide-ranging uses of this and other common terms.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;The mythical Pusang tree was thought to be in the east. The Yakmu tree was thought to be in the west.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> Moon – As for the Moon, it is the essence of the Great Yin. Meeting the night, it brightens; before the fifteenth day it becomes steadily round. after the fifteenth day it becomes steadily lean.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars – As for the Stars, [they] are the essence of all things. Going up, it becomes stars. [When it is] day [they] hide [and when it is] night [they] appear.<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> Heaven – As for Heaven, it is a blue vast above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> Sun – As for the Sun, it is the essence&lt;sup&gt;1&lt;/sup&gt; of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the Yangmu [C: Ruomu] tree.&lt;sup&gt;2&lt;/sup&gt; [If] winter, then [it is] short, [If] summer, then [it is] long.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Essence here is used to translate 精, which has been also translated in various ways such as energy or spirit.<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> ----<br /> 1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰繫焉<br /> <br /> Heaven: The heaven is really blue and in the above. It is light, clear, and extremely high. The sun, the moon, and the stars are bound to it together.<br /> <br /> 2. 地: 地者, 在下, 而博厚, 山川萬物皆載焉<br /> <br /> Earth: The earth is below. And it is ample and deep. Mountains, rivers, and ten thousand things are carried on it.<br /> <br /> 3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長<br /> <br /> Sun: The sun is the essence of the great Yang. It comes out from Pusang tree in the morning and goes into Yangmok tree in the evening. It is short in winter and it is long in summer. <br /> <br /> 4. 月: 月者, 太陰之精, 遇夜而明望, 前漸圓望, 後漸缺<br /> <br /> Moon: The moon is the essence of great Yin. It encounters in the night, then becomes bright. Before the 15th day, it becomes gradually full and after the 15th day, it gradually wanes.<br /> <br /> 5. 星辰: 星辰, 萬物之精, 上爲星辰, 晝隱夜現<br /> <br /> Stars: The stars are the essences of ten thousand things. It goes to [the Heaven] and becomes the stars. They disappear in the daytime and appear at night.<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> <br /> 天: 天者,蒼蒼在上,輕淸而至高,日月星辰,繫焉<br /> <br /> The sky, which '''has no beginning and no end {00Yes, 蒼蒼 does have that meaning but it is primarily the color of deep blue, which gives the effect of seeming endless.00}''', exists in the above. Being light and clear, it is '''so high that the sun, moon and stars are tied there {00&quot;so...that...&quot; assumes a resultative relation (i.e., sun, moon, and stars are tied there BECAUSE it is high), which is not clearly seen from the original sentence00}'''.<br /> <br /> 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> The earth, which exists in the below, is wide and '''deep {%%thick/dense%%}'''. Mountains, rivers, and all things are together loaded on it.<br /> <br /> 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> The sun, which is the essence of Great ''' ''Yang'' {00 yin and yang are now like regular words in English and don't need to be capitalized or italicized.00}''', rises from ''' ''Busang'' {00No need to italicize Pusang and Yangmok because they are more like proper names.00}''' tree &lt;ref&gt; a mythical tree which is said to be located in the East Sea. ''山海經, 海外東經''.&lt;/ref&gt; in morning and sets down towards ''Yangmok'' tree in evening. In winter, [its duration] is short; in summer, [its duration] is long.<br /> <br /> 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> The moon, which is the essence of Great ''Yin'', '''is seen at night with its brightness {%%when it is night, it is bright / it shines%%}'''. Before fifteenth days, it becomes round little by little; after fifteenth days, it wanes gradually. <br /> <br /> 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars, which are the essence of all things, form the celestial body in the above. During daytime, they hide; at night, they become visible.<br /> <br /> ----<br /> <br /> ===Student 7 : (Alexandre Le Marchand)===<br /> ----<br /> 1) 天: 天者는 蒼蒼在上하여 輕淸而至高하니 日月星辰이 繫焉이로다<br /> <br /> The heaven, is the azure that take place up, it is a brightness blue that reach highness; sun, moon and stars hanging there.<br /> <br /> 2) 地: 地者는 在下而博厚하니 山川萬物이 皆載焉이로다<br /> The earth takes place down, it is large and thick; mountains, rivers and the ten thousand living things all load on it. <br /> <br /> 3) 日: 日者는 太陽之精이라 朝出于扶桑하여 暮入于若木하니 冬則短하고 夏則長이로다<br /> The sun is the essence of the great Yang. At the morning it shows up at east where the Busang tree is, and at the evening it enters at west where the Makmok tree is. When it’s winter then it’s short, when it’s summer then it’s long.<br /> <br /> 4) 月: 月者는 太陰之精이라 遇夜而明하니 望前漸圓하고 望後漸缺이로다<br /> <br /> The moon is the essence of the great Yin. They meet the evening and bright. During the fifteen first days of the mouth they gradually become circular and then during the last fifteen days it decline.<br /> <br /> 5) 星辰: 星辰者는 萬物之精이니 上爲星辰하여 晝隱夜現이로다<br /> <br /> The stars are the essence of the ten thousand things. It raise up and become stars which are hide during the day and visible at night.<br /> <br /> ===Student 8 : Bryan Sauvadet===<br /> ----<br /> <br /> 1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰, 繫焉. <br /> The heaven is the azure in the above ; it is the light, clear, and extremely high. The sun, the moon, the stars and the constellations are bound there. <br /> <br /> <br /> <br /> <br /> 2. 地: 地者,在下而博厚&lt;ref&gt;博厚 : 《禮記•中庸》&lt;/ref&gt; ,山川萬物, 皆載焉.<br /> The earth is under, also large and bountiful. Mountains, streams, ten thousand things are carried there.<br /> <br /> <br /> <br /> 3. 日: 日者,太陽之精,朝出于扶桑&lt;ref&gt;扶桑 : 《論衡•說日》/ 《漢書•揚雄傳上》/ 《山海經•海外東經》/ 《西遊記》 / 《三國演義》&lt;/ref&gt; ,暮入于若木&lt;ref&gt;若木 : 《論衡•儒增》 / 《史記•秦本紀》/ 《戰國策•范睢至秦》/ 《山海經•大荒北經》&lt;/ref&gt; ,冬則短夏則長<br /> The sun is the essence of the great Yang, in the morning it appear from the Fusang tree, in the evening it '''come on {%%goes into%%}''' the Ruomu tree, in winter it is short, in summer it is long. <br /> <br /> <br /> <br /> 4. 月: 月者,太陰之精,遇夜而明,望 前漸圓,望後漸缺.<br /> The moon is the essence of the great Yin, when the night comes it is brilliant. Before the '''first fifteen days of month {%%fifteenth day of the month%%}''', it becomes gradually circular, and after it is gradually on the wane.<br /> <br /> <br /> <br /> <br /> 5. 星辰: 星辰者,萬物之精,上爲星辰,晝隱夜現.<br /> <br /> The stars and constellations are the essences of ten-thousand things, when the essences go to '''{^the^}''' heaven, they become stars and constellations. On day-time they’re concealed, on night-time they appear.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 1. As for the sky / [it] is indeed blue up [there] / [it is] light [and] clear and extremely high / the sun [,] the moon [,] [and] the stars [are] fixed there.<br /> <br /> 2. As for the earth / [it] is below and wide [and] thick / mountains [,] streams [,] [and] all things [are] carried on it<br /> <br /> 3. As for the sun / [it is] the essence of the Great Yang / [in] the morning [it] leaves [/arises] from pusang* / [at] dusk [it] enters into '''yakmok {%%yangmok%%%}'''** / [if it is] winter then [it is] short / [if it is] summer then [it is] short <br /> * '''Place marker for sunrise {00 Pusang is not just a place marker but there is more to it. Give more details.00}''' <br /> ** Place marker for sunset<br /> <br /> 4. As for the moon / [it is] the essence of the Great Yin / [it] encounters night and brightens [it] / before the fifteenth day of the month [it] gradually [becomes] round / after the fifteenth day of the month [it] gradually wanes <br /> <br /> 5. As for the stars / [they are] the essence of all things / [it] rises [and] becomes stars / [in] daytime [they] hide [in] night[time] [they] appear<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 1. Heaven:&lt;br /&gt;<br /> <br /> Heaven is deep blue above, light, clear and standing tall. The sun, moon, stars and celestial bodies are perched upon it.&lt;br /&gt;<br /> <br /> 2. Earth:&lt;br /&gt;<br /> <br /> Earth is below, wide and deep. The mountains, streams and all things are held upon it. &lt;br /&gt;<br /> <br /> 3. Sun:&lt;br /&gt;<br /> <br /> Sun is the essence of supreme Yang. In the morning, it comes from Fusang&lt;ref&gt;扶桑, a mythical tree or territory to the east from which the sun rises.&lt;/ref&gt;. In the evening, it enters Ruomu&lt;ref&gt;若木, a mythical tree where the sun sets.&lt;/ref&gt;. In winter, it reigns shortly. In the summer, it reigns long.&lt;br /&gt;<br /> <br /> 4. Moon:&lt;br /&gt;<br /> <br /> Moon is the essence of supreme Yin. Encountering the night, it brightens. Before the middle of the lunar month it gradually becomes full. After the middle of the lunar month it gradually becomes empty. &lt;br /&gt;<br /> <br /> 5. Stars and celestial bodies:&lt;br /&gt;<br /> <br /> Stars and celestial bodies are the essence of all things. It rises and becomes stars and celestial bodies. Daytime, they hide. Nighttime, they appear.<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 01. Sky: Sky is very blue on top (of your head). It is light, clear, and very high. The sun, the moon, and the stars are hung in it.<br /> <br /> 02. Earth: Earth is under (your feet) and extensive and thick. Mountains, rivers, and ten thousand things are all put in it.<br /> <br /> 03. Sun: The sun is the essence of the great ''yang''. It comes out from the east in the morning and sets down to the west. If it is winter, then days are shorter; if it is summer, then days are longer.<br /> <br /> 04. Moon: The moon is the essence of the great ''yin''. When it meets night, it brightens. For the first half of the (lunar) month, it gradually waxes; for the second half of the (lunar) month, it gradually wanes.<br /> <br /> 05. Stars: The essence of a ten thousand things ascends and becomes stars. They hide during the day and appear at night.<br /> <br /> ===Student 13 : Ra Yeonjae===<br /> <br /> 1. 天: 天者蒼蒼在上, 輕淸而至高, 日月星辰繫焉.<br /> <br /> The Heaven is blue and placed above. It is light, blue and extremely high. The sun, moon and the stars are hanging in there. <br /> <br /> 2. 地: 地者在下, 而博厚山川, 萬物皆載焉.<br /> <br /> The Earth is below and nourishes mountains and streams generally. The ten thousands of things(all sorts of things) is all carried by it. <br /> <br /> <br /> 3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長<br /> <br /> The Sun is the essential of great Yang. At morning it is came from Fusuang &lt;ref&gt; Fushang(扶桑): The tree from Shanhaijing(山海經). &lt;海外東經&gt;: 下有湯谷。湯谷上有扶桑，十日所浴，在黑齒北。居水中，有大木，九日居下枝，一日居上枝。 &lt;/ref&gt;, and at night, it goes back to Ruomu. &lt;ref&gt; Ruomu(若木): The tree from Shanhaijing(山海經). &lt;海內經&gt;: 南海之內，黑水、青水之間，有木名曰若木，若水出焉。&lt;/ref&gt; If (it is) winter, (the sun is) short, and if (it is) summer, (the sun is) long. <br /> <br /> &lt;/References&gt;<br /> <br /> <br /> 4. 月: 月者, 太陰之精, 遇夜而明, 望前漸圓, 望後漸缺.<br /> <br /> The Moon is the essential of Great Yin. Encountering the night and it becomes light. Before the fifteenth day, it gradually becomes full moon. After the fifteenth day, it is lacking smaller. <br /> <br /> 5. 星辰: 星辰者, 萬物之精, 上爲星辰, 晝隱夜現<br /> <br /> The Stars are the essential of all kinds of things. Going up and becoming the stars, in daytime it hides and at night it appears.<br /> <br /> ----<br /> <br /> ===Student 14 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%AC%B8%EC%9E%A5_1_-_5&diff=4989 2017-07-20T05:23:56Z

<p>Sayia817: /* Student 13 : (Write your name) */</p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 1 : Sanghoon Na===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> 1. Heaven: Heaven is blue and vast above.&lt;ref&gt;[http://ctext.org/zhuzi-yulei/1]蒼蒼在上:《朱子語類•理氣上•太極天地上》&lt;/ref&gt; It is light, clear, and supremely high. <br /> The sun, moon, stars, and constellations of the zodiac, are suspended in it.&lt;ref&gt; [http://ctext.org/liji/zhong-yong] 日月星辰系焉 : 《禮記•中庸》 &lt;/ref&gt;<br /> <br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> 2. Earth: The earth is located below and is large and substantial&lt;ref&gt;[http://ctext.org/liji/zhong-yong]《禮記·中庸》: 不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。 <br /> Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant&lt;/ref&gt;. The mountains and creeks are all loaded on it. <br /> <br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> 3. Sun: The sun is the essence of the Great Yang. In the morning it comes out of the Pusang(Ch. Fusang) and in the evening it goes to the Yangmok(Ch. Ruomu). In winter it lasts short and in summer it lasts long.<br /> <br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> 4. Moon: The moon is the essence of the Great Yin. When encountering the night it becomes bright. Before the 15th day of the month it is gradually waxing and after the same day it is gradually waning. <br /> <br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> 5. Stars: Stars are the essence of all things. They are above and make constellations. During the day they disappear and at night they appear.<br /> <br /> ===Student 2 : Younès M'Ghari===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> '''The sky is what is blue and up {%%That which is a sky (or, simply, &quot;Sky&quot;) is blue/azure in the above%%}''', light and clear but also extremely high; '''it ties the sun, the moon and the celestial bodies {The sun, the moon, and stars are bound/tied there%%}'''.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> The earth is '''down {%%below%%}'''but also wide and thick; it carries the mountains, the rivers and ten thousand things '''{^on it^}'''.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> The sun is the energy of the great Yang; it 'gets out' '''{^in^}''' the morning from the Pusang and 'gets in' the evening '''at {%%into%%}''' the Yakmok&lt;sup&gt;1&lt;/sup&gt;; when comes the winter it stays shortly, when comes the summer it stays '''longly {%%long%%}'''.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> The moon is the energy of the great Yin; it encounters the night and shines; before the 15&lt;sup&gt;th&lt;/sup&gt; day [of the month] it becomes gradually full, after the 15&lt;sup&gt;th&lt;/sup&gt; it '''becomes gradually empty {%%%gradually wanes%%%}'''.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> The celestial bodies are the energy of ten thousand things which go up and become ones; in the daytime they hide and at night they appear. <br /> <br /> <br /> &lt;sup&gt;1&lt;/sup&gt;: Pusang (Chinese: '''Fusang, pinyin''') and Yakmok (Chinese: '''Ruomu, pinyin''') are legendary trees respectively symbolizing the East and the West.<br /> <br /> ===Student 3 : Petra Sváková===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> Heaven: The heaven is vividly azure in the above, it is light, clear and extremely high, and the sun, the moon, and the stars are tied up there.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> Earth: The earth is below [the heaven] and [it is] wide and abundant, and mountains, rivers and ten thousand things&lt;sup&gt;1&lt;/sup&gt; are loaded on it.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> Sun: The sun is the great Yang's essence which in the morning comes out from the East [where the Pusang (Ch. Fusang&lt;sup&gt;2&lt;/sup&gt;) tree is] and in the evening goes to the West [where the Yangmok(Ch. Ruomu&lt;sup&gt;3&lt;/sup&gt;) is], and when it is winter, then it is short and when it is summer, then it is long.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> Moon: The moon is the great Yin's essence which when encountering the night becomes bright and before the 15th day [of the month] it becomes gradually rounded and after the 15th day [of the month] it gradually wanes.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars: As for stars, the essences of ten thousand things which go up [to the skies] and become the stars, in the daytime [they] hide and at night [they] come out.<br /> <br /> <br /> &lt;sup&gt;1/&lt;/sup&gt; understand as 'all things', 'everything<br /> <br /> &lt;sup&gt;2/&lt;/sup&gt; a mythical tree supposed to grow in the East, described as a tree similar to the mulberry<br /> <br /> &lt;sup&gt;3/&lt;/sup&gt; a mythical tree supposed to grow in the West, Pollia japonica<br /> <br /> ===Student 4 : (Write your name)===<br /> ----<br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> <br /> Heaven – As for Heaven, it is '''a vast blue {%%vast and blue / blue vast}''' above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.<br /> <br /> 2. 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> Earth – As for the Earth, it is below, broad and dense, and [it] bears all the mountains, streams, and every thing [in existence] upon it.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> Sun – As for the Sun, it is the essence&lt;sup&gt;1&lt;/sup&gt; of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the '''Yakmu {%%Yangmu%%}'''[C: Ruomu] tree.&lt;sup&gt;2&lt;/sup&gt; [If] winter, then [it is] short, [If] summer, then [it is] long.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Essence here is used to translate '''氣 ki (C: qi) {00Did you mean to say 精 not 氣 by any chance?00}'''. See Stanford Encyclopedia of Philosophy, [https://plato.stanford.edu/entries/chinese-phil-medicine/#YinYanQiWux &quot;1.1. Yin, Yang, Qi and Wuxing,&quot;] for a discussion of the philosophical contexts and wide-ranging uses of this and other common terms.<br /> <br /> &lt;sup&gt;2&lt;/sup&gt;The mythical Pusang tree was thought to be in the east. The Yakmu tree was thought to be in the west.<br /> <br /> 4. 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> Moon – As for the Moon, it is the essence of the Great Yin. Meeting the night, it brightens; before the fifteenth day it becomes steadily round. after the fifteenth day it becomes steadily lean.<br /> <br /> 5. 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars – As for the Stars, [they] are the essence of all things. Going up, it becomes stars. [When it is] day [they] hide [and when it is] night [they] appear.<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> 1. 天: 天者蒼蒼在上輕淸而至高日月星辰繫焉<br /> Heaven – As for Heaven, it is a blue vast above, light and clear, reaching supreme heights, [and] the sun, moon, and the stars hang from there.<br /> <br /> 3. 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> Sun – As for the Sun, it is the essence&lt;sup&gt;1&lt;/sup&gt; of the Great Yang. In the morning it comes out of the Pusang [C: Fusang] tree and in the evening enters into the Yangmu [C: Ruomu] tree.&lt;sup&gt;2&lt;/sup&gt; [If] winter, then [it is] short, [If] summer, then [it is] long.<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; Essence here is used to translate 精, which has been also translated in various ways such as energy or spirit.<br /> <br /> ===Student 5 : (Jae Yong Chang)===<br /> ----<br /> 1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰繫焉<br /> <br /> Heaven: The heaven is really blue and in the above. It is light, clear, and extremely high. The sun, the moon, and the stars are bound to it together.<br /> <br /> 2. 地: 地者, 在下, 而博厚, 山川萬物皆載焉<br /> <br /> Earth: The earth is below. And it is ample and deep. Mountains, rivers, and ten thousand things are carried on it.<br /> <br /> 3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長<br /> <br /> Sun: The sun is the essence of the great Yang. It comes out from Pusang tree in the morning and goes into Yangmok tree in the evening. It is short in winter and it is long in summer. <br /> <br /> 4. 月: 月者, 太陰之精, 遇夜而明望, 前漸圓望, 後漸缺<br /> <br /> Moon: The moon is the essence of great Yin. It encounters in the night, then becomes bright. Before the 15th day, it becomes gradually full and after the 15th day, it gradually wanes.<br /> <br /> 5. 星辰: 星辰, 萬物之精, 上爲星辰, 晝隱夜現<br /> <br /> Stars: The stars are the essences of ten thousand things. It goes to [the Heaven] and becomes the stars. They disappear in the daytime and appear at night.<br /> <br /> ===Student 6 : (Goeun Lee)===<br /> <br /> 天: 天者,蒼蒼在上,輕淸而至高,日月星辰,繫焉<br /> <br /> The sky, which '''has no beginning and no end {00Yes, 蒼蒼 does have that meaning but it is primarily the color of deep blue, which gives the effect of seeming endless.00}''', exists in the above. Being light and clear, it is '''so high that the sun, moon and stars are tied there {00&quot;so...that...&quot; assumes a resultative relation (i.e., sun, moon, and stars are tied there BECAUSE it is high), which is not clearly seen from the original sentence00}'''.<br /> <br /> 地: 地者在下而博厚山川萬物皆載焉<br /> <br /> The earth, which exists in the below, is wide and '''deep {%%thick/dense%%}'''. Mountains, rivers, and all things are together loaded on it.<br /> <br /> 日: 日者太陽之精朝出于扶桑暮入于若木冬則短夏則長<br /> <br /> The sun, which is the essence of Great ''' ''Yang'' {00 yin and yang are now like regular words in English and don't need to be capitalized or italicized.00}''', rises from ''' ''Busang'' {00No need to italicize Pusang and Yangmok because they are more like proper names.00}''' tree &lt;ref&gt; a mythical tree which is said to be located in the East Sea. ''山海經, 海外東經''.&lt;/ref&gt; in morning and sets down towards ''Yangmok'' tree in evening. In winter, [its duration] is short; in summer, [its duration] is long.<br /> <br /> 月: 月者太陰之精遇夜而明望前漸圓望後漸缺<br /> <br /> The moon, which is the essence of Great ''Yin'', '''is seen at night with its brightness {%%when it is night, it is bright / it shines%%}'''. Before fifteenth days, it becomes round little by little; after fifteenth days, it wanes gradually. <br /> <br /> 星辰: 星辰者萬物之精上爲星辰晝隱夜現<br /> <br /> Stars, which are the essence of all things, form the celestial body in the above. During daytime, they hide; at night, they become visible.<br /> <br /> ----<br /> <br /> ===Student 7 : (Alexandre Le Marchand)===<br /> ----<br /> 1) 天: 天者는 蒼蒼在上하여 輕淸而至高하니 日月星辰이 繫焉이로다<br /> <br /> The heaven, is the azure that take place up, it is a brightness blue that reach highness; sun, moon and stars hanging there.<br /> <br /> 2) 地: 地者는 在下而博厚하니 山川萬物이 皆載焉이로다<br /> The earth takes place down, it is large and thick; mountains, rivers and the ten thousand living things all load on it. <br /> <br /> 3) 日: 日者는 太陽之精이라 朝出于扶桑하여 暮入于若木하니 冬則短하고 夏則長이로다<br /> The sun is the essence of the great Yang. At the morning it shows up at east where the Busang tree is, and at the evening it enters at west where the Makmok tree is. When it’s winter then it’s short, when it’s summer then it’s long.<br /> <br /> 4) 月: 月者는 太陰之精이라 遇夜而明하니 望前漸圓하고 望後漸缺이로다<br /> <br /> The moon is the essence of the great Yin. They meet the evening and bright. During the fifteen first days of the mouth they gradually become circular and then during the last fifteen days it decline.<br /> <br /> 5) 星辰: 星辰者는 萬物之精이니 上爲星辰하여 晝隱夜現이로다<br /> <br /> The stars are the essence of the ten thousand things. It raise up and become stars which are hide during the day and visible at night.<br /> <br /> ===Student 8 : Bryan Sauvadet===<br /> ----<br /> <br /> 1. 天: 天者, 蒼蒼在上, 輕淸而至高, 日月星辰, 繫焉. <br /> The heaven is the azure in the above ; it is the light, clear, and extremely high. The sun, the moon, the stars and the constellations are bound there. <br /> <br /> <br /> <br /> <br /> 2. 地: 地者,在下而博厚&lt;ref&gt;博厚 : 《禮記•中庸》&lt;/ref&gt; ,山川萬物, 皆載焉.<br /> The earth is under, also large and bountiful. Mountains, streams, ten thousand things are carried there.<br /> <br /> <br /> <br /> 3. 日: 日者,太陽之精,朝出于扶桑&lt;ref&gt;扶桑 : 《論衡•說日》/ 《漢書•揚雄傳上》/ 《山海經•海外東經》/ 《西遊記》 / 《三國演義》&lt;/ref&gt; ,暮入于若木&lt;ref&gt;若木 : 《論衡•儒增》 / 《史記•秦本紀》/ 《戰國策•范睢至秦》/ 《山海經•大荒北經》&lt;/ref&gt; ,冬則短夏則長<br /> The sun is the essence of the great Yang, in the morning it appear from the Fusang tree, in the evening it '''come on {%%goes into%%}''' the Ruomu tree, in winter it is short, in summer it is long. <br /> <br /> <br /> <br /> 4. 月: 月者,太陰之精,遇夜而明,望 前漸圓,望後漸缺.<br /> The moon is the essence of the great Yin, when the night comes it is brilliant. Before the '''first fifteen days of month {%%fifteenth day of the month%%}''', it becomes gradually circular, and after it is gradually on the wane.<br /> <br /> <br /> <br /> <br /> 5. 星辰: 星辰者,萬物之精,上爲星辰,晝隱夜現.<br /> <br /> The stars and constellations are the essences of ten-thousand things, when the essences go to '''{^the^}''' heaven, they become stars and constellations. On day-time they’re concealed, on night-time they appear.<br /> <br /> ===Student 9 : HeeJin Lee===<br /> ----<br /> 1. As for the sky / [it] is indeed blue up [there] / [it is] light [and] clear and extremely high / the sun [,] the moon [,] [and] the stars [are] fixed there.<br /> <br /> 2. As for the earth / [it] is below and wide [and] thick / mountains [,] streams [,] [and] all things [are] carried on it<br /> <br /> 3. As for the sun / [it is] the essence of the Great Yang / [in] the morning [it] leaves [/arises] from pusang* / [at] dusk [it] enters into '''yakmok {%%yangmok%%%}'''** / [if it is] winter then [it is] short / [if it is] summer then [it is] short <br /> * '''Place marker for sunrise {00 Pusang is not just a place marker but there is more to it. Give more details.00}''' <br /> ** Place marker for sunset<br /> <br /> 4. As for the moon / [it is] the essence of the Great Yin / [it] encounters night and brightens [it] / before the fifteenth day of the month [it] gradually [becomes] round / after the fifteenth day of the month [it] gradually wanes <br /> <br /> 5. As for the stars / [they are] the essence of all things / [it] rises [and] becomes stars / [in] daytime [they] hide [in] night[time] [they] appear<br /> <br /> ===Student 10 : Jelena Gledić===<br /> ----<br /> 1. Heaven:&lt;br /&gt;<br /> <br /> Heaven is deep blue above, light, clear and standing tall. The sun, moon, stars and celestial bodies are perched upon it.&lt;br /&gt;<br /> <br /> 2. Earth:&lt;br /&gt;<br /> <br /> Earth is below, wide and deep. The mountains, streams and all things are held upon it. &lt;br /&gt;<br /> <br /> 3. Sun:&lt;br /&gt;<br /> <br /> Sun is the essence of supreme Yang. In the morning, it comes from Fusang&lt;ref&gt;扶桑, a mythical tree or territory to the east from which the sun rises.&lt;/ref&gt;. In the evening, it enters Ruomu&lt;ref&gt;若木, a mythical tree where the sun sets.&lt;/ref&gt;. In winter, it reigns shortly. In the summer, it reigns long.&lt;br /&gt;<br /> <br /> 4. Moon:&lt;br /&gt;<br /> <br /> Moon is the essence of supreme Yin. Encountering the night, it brightens. Before the middle of the lunar month it gradually becomes full. After the middle of the lunar month it gradually becomes empty. &lt;br /&gt;<br /> <br /> 5. Stars and celestial bodies:&lt;br /&gt;<br /> <br /> Stars and celestial bodies are the essence of all things. It rises and becomes stars and celestial bodies. Daytime, they hide. Nighttime, they appear.<br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : (Write your name)===<br /> ----<br /> 01. Sky: Sky is very blue on top (of your head). It is light, clear, and very high. The sun, the moon, and the stars are hung in it.<br /> <br /> 02. Earth: Earth is under (your feet) and extensive and thick. Mountains, rivers, and ten thousand things are all put in it.<br /> <br /> 03. Sun: The sun is the essence of the great ''yang''. It comes out from the east in the morning and sets down to the west. If it is winter, then days are shorter; if it is summer, then days are longer.<br /> <br /> 04. Moon: The moon is the essence of the great ''yin''. When it meets night, it brightens. For the first half of the (lunar) month, it gradually waxes; for the second half of the (lunar) month, it gradually wanes.<br /> <br /> 05. Stars: The essence of a ten thousand things ascends and becomes stars. They hide during the day and appear at night.<br /> <br /> ===Student 13 : Ra Yeonjae===<br /> <br /> 1. 天: 天者蒼蒼在上, 輕淸而至高, 日月星辰繫焉.<br /> The Heaven is blue and placed above. It is light, blue and extremely high. The sun, moon and the stars are hanging in there. <br /> <br /> 2. 地: 地者在下, 而博厚山川, 萬物皆載焉.<br /> The Earth is below and nourishes mountains and streams generally. The ten thousands of things(all sorts of things) is all carried by it. <br /> <br /> <br /> 3. 日: 日者, 太陽之精, 朝出于扶桑, 暮入于若木, 冬則短, 夏則長<br /> The Sun is the essential of great Yang. At morning it is came from Fusuang &lt;ref&gt; Fushang(扶桑): The tree from Shanhaijing(山海經). &lt;海外東經&gt;: 下有湯谷。湯谷上有扶桑，十日所浴，在黑齒北。居水中，有大木，九日居下枝，一日居上枝。 &lt;/ref&gt;, and at night, it goes back to Ruomu. &lt;ref&gt; Ruomu(若木): The tree from Shanhaijing(山海經). &lt;海內經&gt;: 南海之內，黑水、青水之間，有木名曰若木，若水出焉。&lt;/ref&gt; If (it is) winter, (the sun is) short, and if (it is) summer, (the sun is) long. <br /> <br /> &lt;/References&gt;<br /> <br /> <br /> 4. 月: 月者, 太陰之精, 遇夜而明, 望前漸圓, 望後漸缺.<br /> The Moon is the essential of Great Yin. Encountering the night and it becomes light. Before the fifteenth day, it gradually becomes full moon. After the fifteenth day, it is lacking smaller. <br /> <br /> 5. 星辰: 星辰者, 萬物之精, 上爲星辰, 晝隱夜現<br /> The Stars are the essential of all kinds of things. Going up and becoming the stars, in daytime it hides and at night it appears.<br /> <br /> ----<br /> <br /> ===Student 14 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E5%8A%A9%E9%95%B7&diff=4924 2017-07-20T00:57:36Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 조장1.JPG<br /> |English = Helping corn grow<br /> |Chinese = 助長(Zhuzhang)<br /> |Korean = 조장<br /> |Genre = <br /> |Type = <br /> |Author = ''Mencius'' 孟子<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:조장2.JPG|* 孟子 助長(''Zhuzhang'') 조장(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 無若宋人然：宋人有閔其苗之不長而揠之者，芒芒然歸。謂其人曰：『今日病矣，予助苗長矣。』其子趨而往視之，苗則槁矣。天下之不助苗長者寡矣。以為無益而舍之者，不耘苗者也；助之長者，揠苗者也。非徒無益，而又害之。 《孟子.公孫丑上》<br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Sanghoon Na'''===<br /> ----<br /> Do not be like the man of Song. Among the people of the state of Song there was a man, who was concerned '''about his undergrown sprouts {%%that his sprouts are not growing%%}''', pulled them up. Totally clueless&lt;ref&gt; 芒芒: 無知之貌 ≪孟子集註≫ &lt;/ref&gt;, he returned home, and said to his family, &quot;Today I am worn out. I helped the sprouts '''to grow {%%grow%%}'''.&quot; His son hurried and went to see it. The sprouts '''were withered {%%withered%%}'''. Those in the world who do not help the sprouts '''to grow {%%grow%%}''' are few. Those who consider it '''[浩然之氣] {00Though this is in the context of ‘boundless and surging ''qi'' 浩然之氣, we may not assume that 之 in this sentence was intended to mean 浩然之氣 specifically. Mencius might have meant any endeavor of pursuing.00}''' useless and abandon it are like those who do not weed their sprouts. Those who help it[浩然之氣] to grow are like those who pull up the sprouts. Not only is it useless, but also it harms it[浩然之氣].<br /> <br /> ==='''Student 2 : Younès M'Ghari'''===<br /> ----<br /> Do not be like the people of Song. There was someone among the people of Song who was concerned about his sprouts not growing and '''who used to pull on it {%%[thus] pulled them up%%}'''; he returned home '''tired out {%%without a clue%%}''', '''called his kins and told them {%%told his family/kins%%}''': “Today I’m exhausted. I helped my sprout '''to grow {%%grow%%}'''.” His son ran in a hurry to see that; '''it {%%the sprouts%%}''' had dried. Those who do not help sprouts grow in this world are few now. Those who consider that something is useless and give up are not those who weed sprouts; those who help it grow are those who pull out sprouts. It is not just useless, but also damaging it.<br /> <br /> ==='''Student 3 : Petra Sváková'''===<br /> ----<br /> Do not be like the man from the state of Song. [Among] the people of the state of Song there was a man who was concerned about his sprouts not growing and he pulled them up. [Then] he hurried back home and said to his family: &quot;I am tired today [because] I helped the sprouts grow.&quot; His son [heard that and] rushed to see them [but by then] the sprouts withered. In the world, those who do not help the sprouts grow are few now. Those who think that [they can] not help and abandon them, are those who do not grow the sprouts. [However] those who [try to] help them grow, are those who pull the sprouts up. Not only that it is useless but it also harms them [even more].<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> Don't be '''a {%%like the%%}''' person of '''Song like so {%%Song%%}''':<br /> <br /> There was a man of Song, worried about the not growing of his sprouts, pulled them up, and hurriedly returned home.<br /> <br /> &quot;Got tired today, I helped the sprouts grow,&quot; [he] told his family. <br /> <br /> His son ran and went to see them, [but] already [the sprouts] had withered.<br /> <br /> In the world the ones who do not help the sprouts grow '''are [become] few {%%are few now / have become few%%}.<br /> <br /> Those that believe [something is] without advantage and leave it [alone] are not the ones who till sprouts; those that help them grow are the ones who pull them up. [It's] not just without advantage, but also harms them.<br /> <br /> <br /> <br /> Edited:<br /> <br /> Don't be like the person of Song:<br /> <br /> There was a man of Song, worried about the not growing of his sprouts, pulled them up, and hurriedly returned home.<br /> <br /> &quot;Got tired today, I helped the sprouts grow,&quot; [he] told his family. <br /> <br /> His son ran and went to see them, [but] already [the sprouts] had withered.<br /> <br /> In the world the ones who do not help the sprouts grow have become few.<br /> <br /> Those that believe [something is] without advantage and leave it [alone] are not the ones who till sprouts; those that help them grow are the ones who pull them up. [It's] not just without advantage, but also harms them.<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> Let’s not be like a man in the state of Song. <br /> There was a man of Song, who was grieved that his sprouts were no longer growing. He pulled them up. He came back home rapidly and told his family; &quot;I was tired today. So I helped them to grow.&quot; <br /> His son ran fast to look at them and went back. His son found that the sprouts withered. <br /> There are few men who do not assist the sprout to grow in the world.<br /> Thinking there is no benefit and let them leave alone. They are not the ones who cultivate them. <br /> Helping them to grow is destroying them. Not only is there no benefit, but there is harm.<br /> <br /> ==='''Student 6 : (Goeun Lee)'''===<br /> <br /> Do not be like this man of Song: There was a man in the state of Song who was worried about his sprouts not growing. For this, he pulled them up and hurriedly returned home. Then this man said, “I feel tired today because I helped the sprouts grow.”His son ran there, only to find that the sprouts had dried up. In the world, there are few people who does not help their sprouts grow. Not weeding [around] the sprouts may be useless. His helping the grain to grow was pulling it out. It is not only useless but also damaging. <br /> ----<br /> <br /> ==='''Student 7 : (Alexandre Le Marchand)'''===<br /> ----<br /> Do not be a person like people from Song state. Among people of Song State was a man who was concerned about his not growing corns so he pulled it out. He was busy and did it quickly, then he went back home and said to the people he was talking to: “Today was a hard day because I helped the corns growing”. His son runs to see what he means, the crows was rooted. Beneath the sky people who don’t help corn to grow are few. Do not research profit and letting it grow means do not uproot it, and helping it to grow means pulling it out. This is not only having no profit, but it’s also injuring it.<br /> <br /> ==='''Student 8 : Bryan Sauvadet'''===<br /> ----<br /> 無若宋人然。<br /> <br /> Do not be like the '''people {%%man%%} from the state of Song.<br /> <br /> <br /> 宋人有閔其苗之不長而揠之者；<br /> <br /> Among the people of Song there was a man who was worried about his sprouts not growing and he pulled them up.<br /> <br /> <br /> 芒芒然歸，謂其人曰：<br /> <br /> And hurriedly he returned home, and said: <br /> <br /> <br /> 『今日病矣，予助苗長矣。』<br /> <br /> &quot;I am tired today because I helped the sprouts grow.&quot;<br /> <br /> <br /> 其子趨而往視之，苗則槁矣。<br /> <br /> His son ran and went to see them, but the sprouts had already withered.<br /> <br /> <br /> 天下之不助苗長者寡矣。<br /> <br /> In this world, those who do not help the sprouts grow are few now.<br /> <br /> <br /> 以為無益而舍之者，不耘苗者也。<br /> <br /> Some who consider it without benefit, and let it alone - they are not the ones who till sprouts<br /> <br /> <br /> 助之長者，揠苗者也。非徒無益，而又害之。<br /> <br /> Those who help them grow are those who pull out the sprouts. They do not just without benefit, but moreover harm it.<br /> <br /> ==='''Student 9 : HeeJin Lee'''===<br /> ----<br /> Do not be like [this] person [of/from] Song: Among the Song people, there was one who [was] concerned that his sprouts were not growing and pulled them, [after which he] returned home. [He] said to his people [(his family)]: Today I am tired, I helped the sprouts grow. His son ran after and went to see them, [and] the sprouts were dried up now. Under Heaven, the ones/those who do not help sprouts grow are few '''{^now^}'''. Those who consider '''nothing to be gained {%%that there is nothing to be gained%%}}''' and throw them [(the sprouts)] '''{00 Does this 之 mean sprouts or 助長?00}''' away '''{^are not those who grow sprouts^}'''. '''[They] do not raise sprouts {00This part should be the predicate in the previous sentence.00}''', those who help them grow are those who pull out the sprouts. [They do] not just [do without[ benefit, but moreover harm it.<br /> <br /> ==='''Student 10 : Jelena Gledić'''===<br /> ----<br /> Do not be like the men of Song. There was one among the men of Song who was concerned his sprouts were not growing so he pulled them out. Exhausted, he returned home and told his family: “Today was so tiring, I was helping the sprouts grow.” His son rushed to check on the sprouts, and surely, they had all withered. In this world, there are few people who do not help sprouts grow. Thinking there is no benefit and giving up is not weeding the sprouts. Helping sprouts grow is destroying them. Not only is there no benefit, but there is also harm. “Mencius, ''Gong Sun Chou Part I''”<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 13 : Ra YeonJae'''===<br /> ----<br /> <br /> Do not be like the people of Song. There was a person of Song who concerned about his sprouts not growing and he pulled them up. He hurried up and go back to home. He told his family, “Today I worked a lot, I helped sprouts grow.” His son dashed and go to see it, but sprouts withered then. Those under the heaven who do not help sprouts are few. Who redeems inutility and discard them cannot raise the sprouts also. Those who help the sprouts grow is those who pulled them out. Not only it has no profit, but also harm it.<br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E5%A9%81%E4%BC%AF%E6%8D%95%E8%99%8E&diff=4902 2017-07-20T00:11:07Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 삼강행실도누백포호.JPG<br /> |English = [(Ch’oe) Nubaek captures the tiger<br /> |Chinese = 婁伯捕虎(Nubaek p’oho)<br /> |Korean = 누백포호<br /> |Genre = <br /> |Type = <br /> |Author = 偰循 (''Samgang haengsil-to'' 三綱行實圖)<br /> |Year = 1434<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 翰林學士崔婁伯。水原戶長尙翥之子。年十五時。父因獵爲虎所害。婁伯欲補 虎。母止之。婁伯曰。父讐可不報乎。卽荷斧跡虎。虎旣食飽臥。婁伯直前叱虎 曰。汝食吾父。吾當食汝。虎乃掉尾俛伏。遽斫而刳其腹。取父骸肉。安於器。 納虎肉於瓮。埋川中。葬父弘法山西廬墓。一日假寐。其父來詠詩云。披榛到孝 子廬。情多感淚無窮。負土日加上。知音明月淸風。生則養死則守。誰謂孝無始 終。詠訖遂不見。服闋。取虎肉盡食之。<br /> <br /> <br /> :【詩】崔父山中獵兎狐。却將肌肉餧於菟。<br /> :　　當時不有兒郎孝。誰得揮斤斫虎顱。<br /> :　　捕虎償冤最可憐。山西廬墓又三年。<br /> :　　小詞來誦眞非夢。端爲哀誠徹九泉。 <br /> <br /> <br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 9 : (Write your name)'''===<br /> 翰林學士崔婁伯。水原戶長尙翥之子。年十五時。父因獵爲虎所害。<br /> ----<br /> <br /> <br /> ==='''Student 10 : Jelena Gledić'''===<br /> 婁伯欲補虎。母止之。婁伯曰。父讐可不報乎。卽荷斧跡虎。虎旣食飽臥。<br /> ----<br /> Nubaek wanted to capture the tiger. [His] mother [tried to] stop him. Nubaek said: “[He is] my father’s adversary, how can I not counteract?” Thereafter he put an ax on his shoulder and tracked [down] the tiger. The tiger had already eaten and was lying down with a full stomach.<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> 婁伯直前叱虎 曰。汝食吾父。吾當食汝。虎乃掉尾俛伏。遽斫而刳其腹。<br /> ----<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> 取父骸肉。安於器。 納虎肉於瓮。埋川中。葬父弘法山西廬墓。<br /> ----<br /> <br /> <br /> ==='''Student 13 : Ra Yeonjae '''===<br /> 一日假寐。其父來詠詩云。披榛到孝子廬。情多感淚無窮。負土日加塚上。<br /> <br /> One day, in the half of his sleeping, his father came and intoned the poem: &quot;To divide and pushing through the thicket, reached filial son. Emotions is felt greatly and tears undone. Carrying the dirt and put it on top of the tomb. <br /> <br /> <br /> ----<br /> <br /> ==='''Student 1 : (Write your name)'''===<br /> 知音明月淸風。生則養死則守。誰謂孝無始終。詠訖遂不見。服闋。取虎肉盡食之。<br /> ----<br /> <br /> <br /> ==='''Student 2 : (Write your name)'''===<br /> 崔父山中獵兎狐。却將肌肉餧於菟。當時不有兒郎孝。誰得揮斤斫虎顱。<br /> ----<br /> <br /> <br /> ==='''Student 3 : (Write your name)'''===<br /> 捕虎償冤最可憐。山西廬墓又三年。小詞來誦眞非夢。端爲哀誠徹九泉。<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E5%BD%8C%E5%A6%BB%E5%95%96%E8%8D%89&diff=4896 2017-07-19T23:50:42Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 삼강행실도미처담초.JPG<br /> |English = (To) Mi’s Wife chews grass<br /> |Chinese = 彌妻啖草(Mi ch’ŏ tam ch’o)<br /> |Korean = 미처담초<br /> |Genre = <br /> |Type = <br /> |Author = 偰循 (''Samgang haengsil-to'' 三綱行實圖)<br /> |Year = 1434<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 都彌妻. 美麗亦有節行. 盖婁王聞之. 語都彌曰. 婦人雖貞. 在幽昏處. 誘以巧言. 則動心矣. 都彌曰. 若臣妻. 雖死無貳. 王欲試之. 留都彌以事. 使一近臣. 假王衣服. 夜抵其家. 謂其婦曰. 我聞爾好. 與都彌博得之. 來日入爾爲宮人. 將亂之. 婦曰. 王無妄語. 吾敢不順. 請大王先入室. 吾更衣而進. 退飾一婢薦之. 王後知見欺. 怒甚. 誣都彌以罪.矐兩眸子. 置船泛河. 遂引其婦. 强欲淫之. 婦曰. 今良人已失. 獨身不能自持. 况爲王御. 豈敢相違. 今有所避. 請俟他日. 王信而許之. 婦便逃至江口. 不能渡. 呼天慟哭. 忽見舟至. 乘到泉城島. 遇其夫未死. 掘啖草根. 遂與同至高句麗. 終於羇旅. <br /> <br /> <br /> : 【詩】敢雙矐眸放大河. 國君威柄奈如何.<br /> :　　我儀我特眞天合. 縱備宮人矢靡他.<br /> :　　詭言逃走出重闉. 泣涕漣洏傍水濱.<br /> :　　天地神明皆佑助. 泉城島上見良人.<br /> <br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 13 : Ra Yeonjae'''===<br /> 都彌妻. 美麗亦有節行. 盖婁王聞之. 語都彌曰. 婦人雖貞. 在幽昏處. 誘以巧言. 則動心矣.<br /> <br /> ----<br /> <br /> Domi’s wife was beautiful and had a upright behavior. King GaeRu &lt;ref&gt; King Gaeru(蓋婁王, ?~166), the 4th king of Baekjae. He reigned from 128 to 166. &lt;/ref&gt; heard it, told Domi, “even if your wife is chaste, seduce her with crafty words in a dark and deem place, then it might move her mind.”<br /> <br /> ==='''Student 1 : Sanghoon Na'''===<br /> 都彌曰. 若臣妻. 雖死無貳. 王欲試之. 留都彌以事. 使一近臣. 假王衣服. 夜抵其家.<br /> <br /> Tomi said, &quot;As for [your] servant's wife, even if she dies, she will not be double-minded. The king wanted to test it. He kept Tomi with work and made an intimate minister disguised with the king's attire. At night he arrived at Tomi's house.<br /> <br /> ----<br /> <br /> <br /> ==='''Student 2 : Younès M'Ghari'''===<br /> 謂其婦曰. 我聞爾好. 與都彌博得之. 來日入爾爲宮人. 將亂之. <br /> ----<br /> <br /> He called the wife and said: “I heard you're fine. I gambled with To Mi and won. Tomorrow I will make you enter and become a palace concubine. I'll mess you up.&quot;<br /> <br /> ==='''Student 3 : Petra Sváková'''===<br /> 婦曰. 王無妄語. 吾敢不順. 請大王先入室. 吾更衣而進. 退飾一婢薦之. <br /> ----<br /> The wife said: &quot;King does not say [such] idle words. Dare I disobey? Great king, please, let me enter the room first. I will change my clothes and proceed.&quot; She retreated, dressed up one [of her] maids and pushed her.<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> 王後知見欺. 怒甚. 誣都彌以罪.矐兩眸子. 置船泛河. 遂引其婦. 强欲淫之. <br /> <br /> ----<br /> The king afterwards knew he was deceived [and] extremely enraged, falsely accused To Mi of a crime, gouged out his two eyes, [and] put him on a boat [and sent him] floating [away on the] river. Following [this, the king] pulled To Mi's wife [to him], coercively, wanting to defile her.<br /> <br /> ==='''Student 5 : (Jae Yong Chang)'''===<br /> 婦曰. 今良人已失. 獨身不能自持. 况爲王御. 豈敢相違. 今有所避. 請俟他日. 王信而許之. <br /> <br /> ----<br /> [His] wife said, “Now my husband had already been lost, a single woman was not sustainable alone. This situation made [me] to be the King’s servant. How dare to be against it.” Now, I have something to avoid. Please wait for other day. The king trusted and allowed it.<br /> <br /> ==='''Student 6 : (Goeun Lee)'''===<br /> 婦便逃至江口. 不能渡. 呼天慟哭. 忽見舟至. 乘到泉城島. 遇其夫未死. 掘啖草根. 遂與同至高句麗. 終於羇旅. <br /> ----<br /> She ran away and reached mouth of a river [but] could not cross it. [She] cried to heaven and wept bitterly. Suddenly [she] saw a boat coming. She took on it and reached Ch’ŏnsŏng Island. [There] she met her husband who had not died. She dug out grassroots and chewed them. Both together went to Koguryŏ and ended up roaming about foreign land as strangers.<br /> <br /> ==='''Student 7 : (Alexandre Le Marchand)'''===<br /> 敢矐雙眸放大河. 國君威柄奈如何. 我儀我特眞天合. 縱備宮人矢靡他. <br /> <br /> ----<br /> Having both eyes plucked out and being released into a large stream, if the king wields the power, what can a man attempt.<br /> My proper, my special, truly united by heaven, even though I am prepared to be a courtesan, by my oath I swear not to become different.<br /> <br /> ==='''Student 8 : Bryan Sauvadet '''===<br /> 詭言逃走出重闉. 泣涕漣洏傍水濱. 天地神明皆佑助. 泉城島上見良人.<br /> <br /> <br /> The spiritual clairvoyance of heaven and earth are all bless and assistance. <br /> On the top of the Ch'ônsông island a virtuous person is observable. <br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E5%BD%8C%E5%A6%BB%E5%95%96%E8%8D%89&diff=4895 2017-07-19T23:49:33Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document3<br /> |Image = 삼강행실도미처담초.JPG<br /> |English = (To) Mi’s Wife chews grass<br /> |Chinese = 彌妻啖草(Mi ch’ŏ tam ch’o)<br /> |Korean = 미처담초<br /> |Genre = <br /> |Type = <br /> |Author = 偰循 (''Samgang haengsil-to'' 三綱行實圖)<br /> |Year = 1434<br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 都彌妻. 美麗亦有節行. 盖婁王聞之. 語都彌曰. 婦人雖貞. 在幽昏處. 誘以巧言. 則動心矣. 都彌曰. 若臣妻. 雖死無貳. 王欲試之. 留都彌以事. 使一近臣. 假王衣服. 夜抵其家. 謂其婦曰. 我聞爾好. 與都彌博得之. 來日入爾爲宮人. 將亂之. 婦曰. 王無妄語. 吾敢不順. 請大王先入室. 吾更衣而進. 退飾一婢薦之. 王後知見欺. 怒甚. 誣都彌以罪.矐兩眸子. 置船泛河. 遂引其婦. 强欲淫之. 婦曰. 今良人已失. 獨身不能自持. 况爲王御. 豈敢相違. 今有所避. 請俟他日. 王信而許之. 婦便逃至江口. 不能渡. 呼天慟哭. 忽見舟至. 乘到泉城島. 遇其夫未死. 掘啖草根. 遂與同至高句麗. 終於羇旅. <br /> <br /> <br /> : 【詩】敢雙矐眸放大河. 國君威柄奈如何.<br /> :　　我儀我特眞天合. 縱備宮人矢靡他.<br /> :　　詭言逃走出重闉. 泣涕漣洏傍水濱.<br /> :　　天地神明皆佑助. 泉城島上見良人.<br /> <br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 13 : Ra Yeonjae'''===<br /> 都彌妻. 美麗亦有節行. 盖婁王聞之. 語都彌曰. 婦人雖貞. 在幽昏處. 誘以巧言. 則動心矣.<br /> <br /> ----<br /> <br /> Domi’s wife was beautiful and had a upright behavior. King GaeRu &lt;ref&gt; King Gaeru(蓋婁王), the 4th king of Baekjae. He reigned from 128 to 166 &lt;/ref&gt; heard it, told Domi, “even if your wife is chaste, seduce her with crafty words in a dark and deem place, then it might move her mind.”<br /> <br /> ==='''Student 1 : Sanghoon Na'''===<br /> 都彌曰. 若臣妻. 雖死無貳. 王欲試之. 留都彌以事. 使一近臣. 假王衣服. 夜抵其家.<br /> <br /> Tomi said, &quot;As for [your] servant's wife, even if she dies, she will not be double-minded. The king wanted to test it. He kept Tomi with work and made an intimate minister disguised with the king's attire. At night he arrived at Tomi's house.<br /> <br /> ----<br /> <br /> <br /> ==='''Student 2 : Younès M'Ghari'''===<br /> 謂其婦曰. 我聞爾好. 與都彌博得之. 來日入爾爲宮人. 將亂之. <br /> ----<br /> <br /> He called the wife and said: “I heard you're fine. I gambled with To Mi and won. Tomorrow I will make you enter and become a palace concubine. I'll mess you up.&quot;<br /> <br /> ==='''Student 3 : Petra Sváková'''===<br /> 婦曰. 王無妄語. 吾敢不順. 請大王先入室. 吾更衣而進. 退飾一婢薦之. <br /> ----<br /> The wife said: &quot;King does not say [such] idle words. Dare I disobey? Great king, please, let me enter the room first. I will change my clothes and proceed.&quot; She retreated, dressed up one [of her] maids and pushed her.<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> 王後知見欺. 怒甚. 誣都彌以罪.矐兩眸子. 置船泛河. 遂引其婦. 强欲淫之. <br /> <br /> ----<br /> The king afterwards knew he was deceived [and] extremely enraged, falsely accused To Mi of a crime, gouged out his two eyes, [and] put him on a boat [and sent him] floating [away on the] river. Following [this, the king] pulled To Mi's wife [to him], coercively, wanting to defile her.<br /> <br /> ==='''Student 5 : (Jae Yong Chang)'''===<br /> 婦曰. 今良人已失. 獨身不能自持. 况爲王御. 豈敢相違. 今有所避. 請俟他日. 王信而許之. <br /> <br /> ----<br /> [His] wife said, “Now my husband had already been lost, a single woman was not sustainable alone. This situation made [me] to be the King’s servant. How dare to be against it.” Now, I have something to avoid. Please wait for other day. The king trusted and allowed it.<br /> <br /> ==='''Student 6 : (Goeun Lee)'''===<br /> 婦便逃至江口. 不能渡. 呼天慟哭. 忽見舟至. 乘到泉城島. 遇其夫未死. 掘啖草根. 遂與同至高句麗. 終於羇旅. <br /> ----<br /> She ran away and reached mouth of a river [but] could not cross it. [She] cried to heaven and wept bitterly. Suddenly [she] saw a boat coming. She took on it and reached Ch’ŏnsŏng Island. [There] she met her husband who had not died. She dug out grassroots and chewed them. Both together went to Koguryŏ and ended up roaming about foreign land as strangers.<br /> <br /> ==='''Student 7 : (Alexandre Le Marchand)'''===<br /> 敢矐雙眸放大河. 國君威柄奈如何. 我儀我特眞天合. 縱備宮人矢靡他. <br /> <br /> ----<br /> Having both eyes plucked out and being released into a large stream, if the king wields the power, what can a man attempt.<br /> My proper, my special, truly united by heaven, even though I am prepared to be a courtesan, by my oath I swear not to become different.<br /> <br /> ==='''Student 8 : Bryan Sauvadet '''===<br /> 詭言逃走出重闉. 泣涕漣洏傍水濱. 天地神明皆佑助. 泉城島上見良人.<br /> <br /> <br /> The spiritual clairvoyance of heaven and earth are all bless and assistance. <br /> On the top of the Ch'ônsông island a virtuous person is observable. <br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E5%8A%A9%E9%95%B7&diff=4842 2017-07-19T12:40:20Z

<p>Sayia817: /* Student 13 : (Write your name) */</p> <hr /> <div>{{Primary Source Document3<br /> |Image = 조장1.JPG<br /> |English = Helping corn grow<br /> |Chinese = 助長(Zhuzhang)<br /> |Korean = 조장<br /> |Genre = <br /> |Type = <br /> |Author = ''Mencius'' 孟子<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> &lt;gallery&gt;<br /> 파일:조장2.JPG|* 孟子 助長(''Zhuzhang'') 조장(2)<br /> &lt;/gallery&gt;<br /> <br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 無若宋人然：宋人有閔其苗之不長而揠之者，芒芒然歸。謂其人曰：『今日病矣，予助苗長矣。』其子趨而往視之，苗則槁矣。天下之不助苗長者寡矣。以為無益而舍之者，不耘苗者也；助之長者，揠苗者也。非徒無益，而又害之。 《孟子.公孫丑上》<br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Sanghoon Na'''===<br /> ----<br /> Do not be like the man of Song. Among the people of the state of Song there was a man, who was concerned '''about his undergrown sprouts {%%that his sprouts are not growing%%}''', pulled them up. Totally clueless&lt;ref&gt; 芒芒: 無知之貌 ≪孟子集註≫ &lt;/ref&gt;, he returned home, and said to his family, &quot;Today I am worn out. I helped the sprouts '''to grow {%%grow%%}'''.&quot; His son hurried and went to see it. The sprouts '''were withered {%%withered%%}'''. Those in the world who do not help the sprouts '''to grow {%%grow%%}''' are few. Those who consider it '''[浩然之氣] {00Though this is in the context of ‘boundless and surging ''qi'' 浩然之氣, we may not assume that 之 in this sentence was intended to mean 浩然之氣 specifically. Mencius might have meant any endeavor of pursuing.00}''' useless and abandon it are like those who do not weed their sprouts. Those who help it[浩然之氣] to grow are like those who pull up the sprouts. Not only is it useless, but also it harms it[浩然之氣].<br /> <br /> ==='''Student 2 : Younès M'Ghari'''===<br /> ----<br /> Do not be like the people of Song. There was someone among the people of Song who was concerned about his sprouts not growing and '''who used to pull on it {%%[thus] pulled them up%%}'''; he returned home '''tired out {%%without a clue%%}''', '''called his kins and told them {%%told his family/kins%%}''': “Today I’m exhausted. I helped my sprout '''to grow {%%grow%%}'''.” His son ran in a hurry to see that; '''it {%%the sprouts%%}''' had dried. Those who do not help sprouts grow in this world are few now. Those who consider that something is useless and give up are not those who weed sprouts; those who help it grow are those who pull out sprouts. It is not just useless, but also damaging it.<br /> <br /> ==='''Student 3 : Petra Sváková'''===<br /> ----<br /> Do not be like the man from the state of Song. [Among] the people of the state of Song there was a man who was concerned about his sprouts not growing and he pulled them up. [Then] he hurried back home and said to his family: &quot;I am tired today [because] I helped the sprouts grow.&quot; His son [heard that and] rushed to see them [but by then] the sprouts withered. In the world, those who do not help the sprouts grow are few now. Those who think that [they can] not help and abandon them, are those who do not grow the sprouts. [However] those who [try to] help them grow, are those who pull the sprouts up. Not only that it is useless but it also harms them [even more].<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> Don't be '''a {%%like the%%}''' person of '''Song like so {%%Song%%}''':<br /> <br /> There was a man of Song, worried about the not growing of his sprouts, pulled them up, and hurriedly returned home.<br /> <br /> &quot;Got tired today, I helped the sprouts grow,&quot; [he] told his family. <br /> <br /> His son ran and went to see them, [but] already [the sprouts] had withered.<br /> <br /> In the world the ones who do not help the sprouts grow '''are [become] few {%%are few now / have become few%%}.<br /> <br /> Those that believe [something is] without advantage and leave it [alone] are not the ones who till sprouts; those that help them grow are the ones who pull them up. [It's] not just without advantage, but also harms them.<br /> <br /> <br /> <br /> Edited:<br /> <br /> Don't be like the person of Song:<br /> <br /> There was a man of Song, worried about the not growing of his sprouts, pulled them up, and hurriedly returned home.<br /> <br /> &quot;Got tired today, I helped the sprouts grow,&quot; [he] told his family. <br /> <br /> His son ran and went to see them, [but] already [the sprouts] had withered.<br /> <br /> In the world the ones who do not help the sprouts grow have become few.<br /> <br /> Those that believe [something is] without advantage and leave it [alone] are not the ones who till sprouts; those that help them grow are the ones who pull them up. [It's] not just without advantage, but also harms them.<br /> <br /> ==='''Student 5 : (Write your name)'''===<br /> ----<br /> Let’s not be like a man in the state of Song. <br /> There was a man of Song, who was grieved that his sprouts were no longer growing. He pulled them up. He came back home rapidly and told his family; &quot;I was tired today. So I helped them to grow.&quot; <br /> His son ran fast to look at them and went back. His son found that the sprouts withered. <br /> There are few men who do not assist the sprout to grow in the world.<br /> Thinking there is no benefit and let them leave alone. They are not the ones who cultivate them. <br /> Helping them to grow is destroying them. Not only is there no benefit, but there is harm.<br /> <br /> ==='''Student 6 : (Goeun Lee)'''===<br /> <br /> Do not be like this man of Song: There was a man in the state of Song who was worried about his sprouts not growing. For this, he pulled them up and hurriedly returned home. Then this man said, “I feel tired today because I helped the sprouts grow.”His son ran there, only to find that the sprouts had dried up. In the world, there are few people who does not help their sprouts grow. Not weeding [around] the sprouts may be useless. His helping the grain to grow was pulling it out. It is not only useless but also damaging. <br /> ----<br /> <br /> ==='''Student 7 : (Alexandre Le Marchand)'''===<br /> ----<br /> Do not be a person like people from Song state. Among people of Song State was a man who was concerned about his not growing corns so he pulled it out. He was busy and did it quickly, then he went back home and said to the people he was talking to: “Today was a hard day because I helped the corns growing”. His son runs to see what he means, the crows was rooted. Beneath the sky people who don’t help corn to grow are few. Do not research profit and letting it grow means do not uproot it, and helping it to grow means pulling it out. This is not only having no profit, but it’s also injuring it.<br /> <br /> ==='''Student 8 : Bryan Sauvadet'''===<br /> ----<br /> 無若宋人然。<br /> <br /> Do not be like the '''people {%%man%%} from the state of Song.<br /> <br /> <br /> 宋人有閔其苗之不長而揠之者；<br /> <br /> Among the people of Song there was a man who was worried about his sprouts not growing and he pulled them up.<br /> <br /> <br /> 芒芒然歸，謂其人曰：<br /> <br /> And hurriedly he returned home, and said: <br /> <br /> <br /> 『今日病矣，予助苗長矣。』<br /> <br /> &quot;I am tired today because I helped the sprouts grow.&quot;<br /> <br /> <br /> 其子趨而往視之，苗則槁矣。<br /> <br /> His son ran and went to see them, but the sprouts had already withered.<br /> <br /> <br /> 天下之不助苗長者寡矣。<br /> <br /> In this world, those who do not help the sprouts grow are few now.<br /> <br /> <br /> 以為無益而舍之者，不耘苗者也。<br /> <br /> Some who consider it without benefit, and let it alone - they are not the ones who till sprouts<br /> <br /> <br /> 助之長者，揠苗者也。非徒無益，而又害之。<br /> <br /> Those who help them grow are those who pull out the sprouts. They do not just without benefit, but moreover harm it.<br /> <br /> ==='''Student 9 : HeeJin Lee'''===<br /> ----<br /> Do not be like [this] person [of/from] Song: Among the Song people, there was one who [was] concerned that his sprouts were not growing and pulled them, [after which he] returned home. [He] said to his people [(his family)]: Today I am tired, I helped the sprouts grow. His son ran after and went to see them, [and] the sprouts were dried up now. Under Heaven, the ones/those who do not help sprouts grow are few '''{^now^}'''. Those who consider '''nothing to be gained {%%that there is nothing to be gained%%}}''' and throw them [(the sprouts)] '''{00 Does this 之 mean sprouts or 助長?00}''' away '''{^are not those who grow sprouts^}'''. '''[They] do not raise sprouts {00This part should be the predicate in the previous sentence.00}''', those who help them grow are those who pull out the sprouts. [They do] not just [do without[ benefit, but moreover harm it.<br /> <br /> ==='''Student 10 : Jelena Gledić'''===<br /> ----<br /> Do not be like the men of Song. There was one among the men of Song who was concerned his sprouts were not growing so he pulled them out. Exhausted, he returned home and told his family: “Today was so tiring, I was helping the sprouts grow.” His son rushed to check on the sprouts, and surely, they had all withered. In this world, there are few people who do not help sprouts grow. Thinking there is no benefit and giving up is not weeding the sprouts. Helping sprouts grow is destroying them. Not only is there no benefit, but there is also harm. “Mencius, ''Gong Sun Chou Part I''”<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 13 : Ra YeonJae'''===<br /> ----<br /> <br /> Do not be like the people of Song. There was a person of Song who concerned about his sprouts not growing and he pulled them up. He hurried up and go back to home. He told his family, “Today I worked a lot, I help sprouts grow.” His son dashed and go to see it, but sprouts withered then. Those under the heaven who do not help sprouts are few. Who redeems inutility and discard them cannot raise the sprouts also. Those who help the sprouts grow is those who pulled them out. Not only it has no profit, but also harm it.<br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%8F%99%EB%AA%BD%EC%84%A0%EC%8A%B5_24_-_29&diff=3727 2017-07-13T08:12:44Z

<p>Sayia817: </p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 朋友有信<br /> <br /> 24. 此五品者는 天敍之典而人理之所固有者라 人之行이 不外乎五者而 唯孝爲百行之源이라<br /> <br /> 25. 是以로 孝子之事親也는 鷄初鳴이어든 咸盥漱하고 適父母之所하여 下氣怡聲하여 問衣燠寒하며 問何食飮하며 冬溫而夏凊하며 昏定而晨 省하며 出必告하며 反必面하며 不遠遊하며 遊必有方하며 不敢有其身 하며 不敢私其財니라<br /> <br /> 26. 父母愛之어시든 喜而不忘하며 惡之어시든 懼而無怨하며 有過 어시든 諫而不逆하고 三諫而不聽이어시든 則號泣而隨之하며 怒而撻 之流血이라도 不敢疾怨하며 居則致其敬하고 養則致其樂하고 病則致 其憂하고 喪則致其哀하고 祭則致其嚴이니라.<br /> <br /> 27. 若夫人子之不孝也는 不愛其親이요 而愛他人하며 不敬其親이요 而 敬他人하며 惰其四肢하여 不顧父母之養하며 博奕好飮酒하여 不顧父 母之養하며 好貨財하며 私妻子하여 不顧父母之養하며 從耳目之好 하여 以爲父母戮하며 好勇鬪狠하여 以危父母니라<br /> <br /> 28. 噫라 欲觀其人의 行之善不善인대 必先觀其人之孝不孝니 可不愼 哉며 可不懼哉아 苟能孝於其親이면 則推之於君臣也와 夫婦也와 長幼 也와 朋友也에 何往而不可哉리오 然則孝之於人에 大矣로되 而亦非高 遠難行之事也라<br /> <br /> 29. 然이나 自非生知者면 必資學問而知之니 學問之道는 無他라 將欲 通古今하며 達事理하여 存之於心하며 體之於身이니 可不勉其學問之 力哉아 玆用摭其歷代要義하여 書之于左하노라<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 10 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : Ra YeonJae===<br /> ---- <br /> <br /> 26. 父母愛之어시든 喜而不忘하며 惡之어시든 懼而無怨하며 有過 어시든 諫而不逆하고 三諫而不聽이어시든 則號泣而隨之하며 怒而撻 之流血이라도 不敢疾怨하며 居則致其敬하고 養則致其樂하고 病則致 其憂하고 喪則致其哀하고 祭則致其嚴이니라.<br /> <br /> If father and mother love him(you)/something, be happy and do not forget. If they hate him/something, be worried and have no resentment. If they have mistakes, do admonish but do not go against. If admonish them three times but they do not listen, then cry loudly but follow them. If they are in a rage and club him(you) making flowing blood, do not bear hate and resent. Stay with them, then reach to the respect, take care of them, then complete their happiness, they are ill, maximize worrying, at their funeral maximize the sorrow, at their memorial services maximize the solemnity.<br /> <br /> ===Student 13 : )Write your name)===<br /> ----<br /> <br /> <br /> ===Student 1 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 2 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=%EB%8F%99%EB%AA%BD%EC%84%A0%EC%8A%B5_24_-_29&diff=3726 2017-07-13T08:12:31Z

<p>Sayia817: </p> <hr /> <div>=='''Original Script'''==<br /> <br /> {{원문텍스트<br /> | = <br /> 朋友有信<br /> <br /> 24. 此五品者는 天敍之典而人理之所固有者라 人之行이 不外乎五者而 唯孝爲百行之源이라<br /> <br /> 25. 是以로 孝子之事親也는 鷄初鳴이어든 咸盥漱하고 適父母之所하여 下氣怡聲하여 問衣燠寒하며 問何食飮하며 冬溫而夏凊하며 昏定而晨 省하며 出必告하며 反必面하며 不遠遊하며 遊必有方하며 不敢有其身 하며 不敢私其財니라<br /> <br /> 26. 父母愛之어시든 喜而不忘하며 惡之어시든 懼而無怨하며 有過 어시든 諫而不逆하고 三諫而不聽이어시든 則號泣而隨之하며 怒而撻 之流血이라도 不敢疾怨하며 居則致其敬하고 養則致其樂하고 病則致 其憂하고 喪則致其哀하고 祭則致其嚴이니라.<br /> <br /> 27. 若夫人子之不孝也는 不愛其親이요 而愛他人하며 不敬其親이요 而 敬他人하며 惰其四肢하여 不顧父母之養하며 博奕好飮酒하여 不顧父 母之養하며 好貨財하며 私妻子하여 不顧父母之養하며 從耳目之好 하여 以爲父母戮하며 好勇鬪狠하여 以危父母니라<br /> <br /> 28. 噫라 欲觀其人의 行之善不善인대 必先觀其人之孝不孝니 可不愼 哉며 可不懼哉아 苟能孝於其親이면 則推之於君臣也와 夫婦也와 長幼 也와 朋友也에 何往而不可哉리오 然則孝之於人에 大矣로되 而亦非高 遠難行之事也라<br /> <br /> 29. 然이나 自非生知者면 必資學問而知之니 學問之道는 無他라 將欲 通古今하며 達事理하여 存之於心하며 體之於身이니 可不勉其學問之 力哉아 玆用摭其歷代要義하여 書之于左하노라<br /> <br /> }}<br /> <br /> =='''Translation'''==<br /> <br /> <br /> ===Student 10 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 11 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 12 : Ra YeonJae===<br /> ---- <br /> <br /> 26. 父母愛之어시든 喜而不忘하며 惡之어시든 懼而無怨하며 有過 어시든 諫而不逆하고 三諫而不聽이어시든 則號泣而隨之하며 怒而撻 之流血이라도 不敢疾怨하며 居則致其敬하고 養則致其樂하고 病則致 其憂하고 喪則致其哀하고 祭則致其嚴이니라.<br /> If father and mother love him(you)/something, be happy and do not forget. If they hate him/something, be worried and have no resentment. If they have mistakes, do admonish but do not go against. If admonish them three times but they do not listen, then cry loudly but follow them. If they are in a rage and club him(you) making flowing blood, do not bear hate and resent. Stay with them, then reach to the respect, take care of them, then complete their happiness, they are ill, maximize worrying, at their funeral maximize the sorrow, at their memorial services maximize the solemnity.<br /> <br /> ===Student 13 : )Write your name)===<br /> ----<br /> <br /> <br /> ===Student 1 : (Write your name)===<br /> ----<br /> <br /> <br /> ===Student 2 : (Write your name)===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E7%9F%9B%E7%9B%BE&diff=3204 2017-07-11T01:02:09Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document4<br /> |Image = 한비자모순.JPG<br /> |English = Spear and shield<br /> |Chinese = 矛盾<br /> |Korean = 모순<br /> |Genre = <br /> |Type = <br /> |Author = Han Fei zi 韓非子<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。又譽其矛曰吾矛之利，於物無不陷也。或曰以子之矛陷子之楯，何如？ 其人弗能應也。夫不可陷之楯與無不陷之矛，不可同世而立。 《韓非.難一》<br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> ==='''[sample] Instructor : Young Kyun Oh'''===<br /> ----<br /> In the state of Chu (Chinese: 楚), there was a man who sold shields and spears. Praising the spear, he said, &quot;As for the sturdiness of my shield, nothing can break through it.&quot; Praising the spear, he said, &quot;As for the sharpness of my spear, [when it is applied] on things, there is nothing it does not break through.&quot; Someone said, &quot;If you break through your shield with your spear, what would it be like?&quot; The man could not respond to it. A shield that cannot be broken through and a spear that can break through anything cannot sustain sharing the same time.<br /> <br /> ==='''Student 1 : Sanghoon Na'''===<br /> ----<br /> There was a man in the state of Chu, who was selling shields and spears. <br /> He praised them saying: “My shields are sturdy, and nothing can sink into them.”<br /> Again, he praised his spears saying:“My spears are sharp to anything, [so] there is nothing that they cannot sink into.” <br /> Someone asked: “If you pierced your shield with your spear, what would it be like?”<br /> The man could not answer. <br /> So a shield that cannot be pierced and a spear that can pierce anything cannot be in the same generation and stand [together].<br /> <br /> ==='''Student 2 : Younès M'Ghari'''===<br /> ----<br /> Among the people of Chu, there was someone selling spears and shields; he was praising them saying: &quot;[With] The solidity of my shield, nothing can go through [it].&quot; Again, he praised his spear saying: &quot;[With] The sharpness of my spear, there is nothing that it does not go through.&quot; '''Someone said: Your spear going through your shield (%% If you lanced/pierced your shield with your spear,%%)''', how would that be ?&quot; To this, he could not answer. As a matter of fact, a shield that nothing can go through and a spear that can go through anything cannot coexist in the same time.<br /> <br /> ==='''Student 3 : Petra Sváková'''===<br /> ----<br /> Among the people of the state Chu, there was a man who was selling a spear and a shield and he was praising them and said: &quot;My shield is so strong that nothing can pierce it.&quot; Also he praised his spear saying: &quot;There is nothing among things the sharpness of my spear cannot penetrate.&quot; Someone said: &quot;[What if I try to] pierce your shield with your spear, how would that be?&quot; He could not response to that. So the shield which cannot be penetrated and the spear which cannot be pierced, they cannot exist in the same generation.<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> In the state of Chu there was a man who sold shields and spears.<br /> <br /> Praising them, he said: &quot;The sturdiness of my shields [is such that] nothing can pierce them.&quot;<br /> <br /> Again praising his spears, he said: &quot;The sharpness of my spears against anything [is such that there is] nothing [it] pierces not.&quot;<br /> <br /> Someone asked, &quot;Using your spears to pierce your shields, how's that like?&quot;<br /> <br /> He could not answer. <br /> <br /> So, a shield that cannot be pierced and a spear [with] nothing [it] pierces not cannot [within the] same time exist.<br /> <br /> ==='''Student 5 : Jae Yong Chang'''===<br /> ----<br /> There was a man in the state of Chu who was selling a shield and a spear. '''(He was) proudly {%%He praised them,%%)''' saying that his shield was so strong that nothing made it damaged. <br /> '''Saying again, {Again, praising them}%%''', he said my spear was also so sharp '''on anything that it’s impossible to be damaged {%%that it can make damage on anything%%}'''. <br /> A person asked, &quot;if you were to take your spear to strike your shield, what would happen? Then he couldn’t answer. <br /> Generally speaking, a shield that cannot be damaged and a spear '''that cannot be damaged {%%that can damage anything%%}, cannot be in the same world and exist.<br /> <br /> ==='''Student 6 : (Goeun Lee)'''===<br /> <br /> Among the Chu people, there was a person selling shields and spears. '''Proudly {%%Praising them,%%}''' he said, “'''My shield is strong, so {%%With the hardness of my shield,%%}''' nothing can make a hole in it!”<br /> He also boasted his spears saying, “'''My spear is sharp, so {%%The sharpness of my spear%%}''' there is nothing it cannot penetrate.” '''{00how do you reflect 於物?00}''' Someone said, “[Try] your spear on your shield to make a hole. How about that?”That person was unable to answer to that. Surely it is impossible that a shield which is '''unpenetrable {%%impenetrable%%%}''' and a spear which penetrates everything coexist in the same age. <br /> ----<br /> <br /> ==='''Student 7 : (Alexandre Le Marchand)'''===<br /> ----<br /> In the '''kingdom {%%State%%}''' of Chu was a man selling spears and shields. He praises it saying this: “the hardness of my shields, there is nothing that can break through it”. And then he adds praise about '''he’s {%%his%%%}''' shield saying: “the sharpness of my spear, there is nothing '''it can’t be damage {%%that cannot be damaged%%}''' by it”. Someone said: “'''What {%%How%%}''' about using one of your spears to break through one of your shields?” The seller was unable to respond to this. Well, '''there is no way a spear is damageable without any damaged shield. {00 This part is not clear. Retry?00}''' It cannot occur at the same moment and both standing up. <br /> it do not damaging a shield.<br /> <br /> ==='''Student 8 : Bryan Sauvadet'''===<br /> <br /> ----楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。<br /> <br /> In the '''kingdom {%%State%%}''' of Chu 楚 , there was a man who '''sells {%%sold%%}''' shields and spears. He praised '''the hardness of his shields {00 just &quot;shield&quot; may be ok for 之, but &quot;the hardness...&quot; is too much and better be added in the next clause00}'''; '''such {^that^}''' he said, '''“To the views of my shields, {00This is not clear. Which part does it translate?00}''' nothing can break through it.”<br /> <br /> <br /> 又譽其矛曰吾矛之利，於物無不陷也。<br /> <br /> Also, he praised his spear and said “'''To {%%With%%}''' the hardness of my spears, there is nothing it cannot spike into.<br /> <br /> <br /> 或曰以子之矛陷子之楯，何如？ <br /> <br /> Someone question the seller and said “If you pierce your shield with your spear, what’s going to happen?”<br /> <br /> <br /> 其人弗能應也。<br /> <br /> The man couldn’t respond. <br /> <br /> <br /> 夫不可陷之楯與無不陷之矛，不可同世而立。<br /> <br /> So, a shield that cannot be pierced and a spear that can pierce anything cannot share a generation and stand together.<br /> <br /> 《韓非.難一》<br /> <br /> ==='''Student 9 : HeeJin Lee'''===<br /> ----<br /> Among the people of Chu, [there was] one who sold shields and spears, [he] praised them [and] said the firmness of my shields, nothing is able to pierce '''[them] {00 maybe &quot;it&quot; referring to the firmness?00}''' . Again [he] praised his spears [and] said the sharpness of my spears, among things there is nothing that '''they {%%it%%}''' cannot pierce. Someone said use your spears to pierce your shields, '''how can that be? {%%what would happen/what would it be like?%%}''' He was not able to respond to this. It is the case that a shield that cannot be pierced and a spear that does not pierce nothing cannot share and stand in [the same] age.<br /> <br /> ==='''Student 10 : Jelena Gledić'''===<br /> ----<br /> In the state of Chu, there was a man who sold shields and spears. Praising them, he would say: “'''The sturdiness of my shield is such that nothing can pierce it.'''” And then, lauding his spears, he would continue: “'''The sharpness of my spear is such that no thing it touches is left unpierced'''&quot; Someone asked: “And if your spear were to pierce your shield, what would happen?” The man was unable to answer. A shield that cannot be pierced and a spear that can pierce anything cannot exist in the same realm. &quot;Han Feizi&quot;<br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> There was someone in the Chu who sells shields and spears; praising them and said “hardness of shield, nothing can pierce it.&quot; Also praising the spears and said “sharpness of my spears, [when applied] on things, there is nothing it doesn't pierce.”Someone asked ‘What would happen if you pierce your shields with your spears?' He was not able to answer. So a shield that cannot be pierced and a spear that can pierce anything cannot exist together.<br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 13 : Ra YeonJae'''===<br /> ----<br /> There was a person who '''sells {%%sold%%}''' spears and shields among the people of Chu. Praising them and he said, “the '''strongness {%%strength/firmness%%}''' of my shields is '''like {%%such%%}''' that nothing can go through '''{^it^}'''.” Also, praising the shields and he said, “the sharpness of my spear is '''like {%%such%%}''' that '''cannot go through nothing {%%there is nothing that it cannot go through%%}'''.” Someone asked, “if '''go through {%%you pierce%%}''' your shield with your spear, how would that be?” The seller could not respond to that. Therefore, a shield that cannot be gone through and a spear that '''cannot go through nothing {%%nothing can go through%%}''' could not exist and stand in the same time.<br /> <br /> <br /> There was a person who sold spears and shields among the people of Chu. Praising them and he said, “the strength of my shields is like such that nothing can go through it.” Also, praising the shields and he said, “the sharpness of my spear is such that there is nothing that it cannot go through.” Someone asked, “if you pierce your shield with your spear, how would that be?” The seller could not respond to that. Therefore, a shield that cannot be gone through and a spear that nothing can go through could not exist and stand in the same time.<br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----</div>

Sayia817 http://dh.aks.ac.kr/jsg/index.php?title=(2017Translation)_%E5%AE%97%E5%AE%A4%E8%B1%90%E5%B1%B1%E5%AE%88&diff=3185 2017-07-10T23:18:04Z

<p>Sayia817: </p> <hr /> <div>{{Primary Source Document4<br /> |Image = 종실풍산수.jpg<br /> |English = Magistrate of P’ungsan, a royal kinsman<br /> |Chinese = 宗室豐山守(Chongsil P’ungsan su)<br /> |Korean = 종실풍산수<br /> |Genre = <br /> |Type = <br /> |Author = Sŏng Hyŏn 成俔<br /> |Year = <br /> |Key Concepts= <br /> |Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]<br /> |Editor = <br /> |Translation Year = 2017<br /> <br /> }}<br /> <br /> =='''Original Script'''==<br /> <br /> {{둥근 모서리2<br /> | = <br /> 宗室豐山守。愚騃不辨菽麥。家養鵝鴨。而不知算計。惟以雙雙而數之。一日家僮烹食一鴨。宗室數至雙雙。而餘一隻。乃大怒杖僕曰。汝偸我鴨。必償他鴨。翌日僮又烹食一鴨。宗室數至雙雙。而無餘隻。乃大喜曰。刑罰不可無也。昨夕杖僕。而僕償納之矣。《慵齋叢話.卷五》<br /> }}<br /> <br /> <br /> =='''Translation'''==<br /> <br /> <br /> ==='''Student 1 : Sanghoon Na'''===<br /> ----<br /> A royal kinsman, the Magistrate of P'ungsan, was so foolish that he could not '''distinguish beans from barley {00This might deserve a note explaining that it is an idiomatic expression in Korean00}'''. In his house he raised geese and ducks but did not know how to calculate. He counted them only by pairs. One day a house servant boiled a duck and ate it. The royal kinsman counted all ducks by pairs, but one was left. At once he got enraged and flogged the servant, and said, <br /> &quot;[Since] You stole my duck, you must compensate for it with another duck.&quot; The next day the servant again boiled '''a {%%another%%}''' duck and ate it. The royal kinsman counted all the ducks by pairs, and none was left. So he was greatly pleased, and said, &quot;Punishment cannot but be indispensable. Yesterday evening I flogged the servant, and he made up for it.&quot;<br /> <br /> <br /> &lt;Revised Version&gt;<br /> <br /> A royal kinsman, the Magistrate of P'ungsan, was so foolish that he could not distinguish beans from barley&lt;ref&gt; 不辨菽麥(불변숙맥): It is an idiomatic expression in Korean to refer to someone who is a fool. If you call someone ''Sungmaek''(菽麥), you are indicating that you think they are not at all sensible and show a lack of good judgment.&lt;/ref&gt;. In his house he raised geese and ducks but did not know how to calculate. He counted them only by pairs. One day a house servant boiled a duck and ate it. The royal kinsman counted all ducks by pairs, but one was left. At once he got enraged and flogged the servant, and said, <br /> &quot;[Since] You stole my duck, you must compensate for it with another duck.&quot; The next day the servant again boiled another duck and ate it. The royal kinsman counted all the ducks by pairs, and none was left. So he was greatly pleased, and said, &quot;Punishment cannot but be indispensable. Yesterday evening I flogged the servant, and he made up for it.&quot;<br /> <br /> ==='''Student 2 : Younès M'Ghari'''===<br /> ----<br /> The Magistrate of Pungsan, member of the royal clan, was stupid and could not distinguish beans and wheat. He used to feed gooses and ducks. Yet he did not know calculation. He used to count them only by pairing pairs. One day, a house boy boiled a duck and ate it. The member of the royal clan counted by pairing pairs. There was one bird by itself. After having done so, he was highly angry and flogged him saying: “You stole my duck. You must compensate me with another duck.” The next day, the boy, again, boiled a duck and ate it. The member of the royal clan counted by pairing pairs. There was no bird left by itself. Then he happily said: “I cannot not punish you, [so] I flogged you yesterday evening.” The compensation had been accepted.<br /> <br /> ==='''Student 3 : Petra Sváková'''===<br /> ----<br /> A royal kinsman, the Magistrate of P'ungsan was [so] stupid [that] he did not distinguish beans and barley&lt;sup&gt;1&lt;/sup&gt;. [His] family was raising geese and ducks but he did not know how to count. He [could] count them only by pairs. One day a servant boiled and ate one duck. The royal kinsman was counting [them by] pairs but [there] was left one duck [which did not have a pair]. In an instant, [the magistrate] got very furious and he flogged his servant [while] saying: &quot;You stole my duck, so you have to compensate me with another duck, [that is] for sure.&quot; The next day, the servant boiled and ate another duck again. The royal kinsman counted [them by] pairs but [this time there] was no duck left [without a pair]. [The magistrate] was delighted and he said: &quot;We could not do without punishment. Yesterday I flogged the servant and [see] he has [already] compensated it by giving [me another duck].&quot;<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; 不辨菽麥 is a Korean idiomatic expression which refers to someone who is stupid, fool etc.<br /> <br /> ==='''Student 4 : (Write your name)'''===<br /> ----<br /> A royal kinsman, the Magistrate of P'ungsan, an idiot, could not '''tell apart beans and barley {00 A note would be needed to explain that this is an idiomatic expression in Korean00}'''. The household [of the magistrate] raised geese and ducks and [he] did not know how to count and calculate. [He] only by pairing pairs, counted them.<br /> <br /> One day a young male servant of the household boiled and ate a duck.<br /> <br /> The royal kinsman counted through [the geese and ducks] by pairing the pairs, and left over one duck. Immediately [he was] greatly angered and '''beat {00杖 is quite specific to flogging00}''' the servant, saying: &quot;You stole [one of] my duck[s], [you] must compensate [me] another duck.&quot;<br /> <br /> The next day the servant again boiled and ate a duck.<br /> <br /> The magistrate paired up the pairs and counted, and left over none. Immediately greatly cheered, [he] said: &quot;It's not possible without punishment – yesterday evening [I] beat the servant, thereby the servant compensated [me] and proffered it.&quot;<br /> <br /> <br /> <br /> Edited Sections:<br /> <br /> A royal kinsman, the Magistrate of P'ungsan, an idiot, could not tell apart beans and barley.&lt;sup&gt;1&lt;/sup&gt;<br /> <br /> &lt;sup&gt;1&lt;/sup&gt; In Korean, not being able to distinguish between beans and barley is an idiomatic way to call a person unintelligent, and in modern usage, the word sukmaek (K: 숙맥; C: 索麥) is a way to describe such a person.<br /> <br /> The royal kinsman counted through [the geese and ducks] by pairing the pairs, and left over one duck. Immediately [he was] greatly angered and flogged&lt;sup&gt;2&lt;/sup&gt; the servant, saying: &quot;You stole [one of] my duck[s], [you] must compensate [me] another duck.&quot;<br /> <br /> &lt;sup&gt;2&lt;/sup&gt; 杖 (K: jang; C: zhang), to flog with a cane or stick.<br /> <br /> ==='''Student 5 : (Jae Yong Chang)'''===<br /> ----<br /> The magistrate of Pungsan-gun, a member of the royal clan, was so stupid that he could not distinguish between beans and barley. <br /> His family raised gees and ducks. <br /> He did not know how to calcuate them. <br /> Only by pairs were he able to calcuate them. <br /> A day, a house's servant boiled and ate a duck. <br /> The royal keen calcuated his ducks pair by pair.<br /> But there was a single duck left.<br /> [He]got angry and flogged his servant saying,“You stole my duck! You must compensate it with another.” <br /> The next day, the servant again boiled and ate a duck. <br /> The royal keen calcuted his ducks pair by pair. <br /> There was no single duck left. <br /> Then he was really happy saying,“It is impossible to avoid physical punishment. Last night I flogged him. He compensated the loss.”<br /> <br /> ==='''Student 6 : (Goeun Lee)'''===<br /> The magistrate of Pungsan county, a member of the royal clan, was so foolish that he could not distinguish between beans and barley. His family raised gees and ducks yet he did not know how to count them. Only by pairs were he able to count them. One day, a house servant boiled a duck and ate it. The royal keen counted his ducks pair by pair but there was a single duck left [out of all those pairs]. By this, he was greatly enraged and flogged his servant saying, “You stole my duck! You must compensate it with another one.” The next day, the servant again boiled a duck and ate it. The royal keen counted his ducks pair by pair; then there was no single duck left out. By this, he was greatly delighted and said, “It is impossible to avoid corporal punishment. Last night I flogged him, then he has compensated the loss right away.”<br /> ----<br /> <br /> ==='''Student 7 : (Write your name)'''===<br /> ----<br /> The magistrate of P’ungsan, a royal kinsman, was so stupid and foolish so he couldn’t have distinguished beans from wheat. He used to feed geese and ducks at the house, but he was unable to count and calculated, so he only paired pairs in order to count them. One day a young servant of the house boiled and eats a duck. When the kinsman counts it by paring pairs one remains single. The kinsman was very angry and beat the servant saying: “you stole me a duck, you have to repay me one!” The next day the servant boiled and eats again another duck and the kinsman paired pairs to count geese and ducks no one remain alone. So the kinsman was very happy and said: “Punishment cannot be avoided, yesterday I beat the servant and then he repays me a duck&quot;.<br /> <br /> ==='''Student 8 : Bryan Sauvadet'''===<br /> ----<br /> 宗室豐山守。<br /> <br /> The Magistrate of P’ungsan was a member of the royal family.<br /> <br /> <br /> 愚騃不辨菽麥。<br /> <br /> He was foolish stupid and could not distinguish beans and wheat.<br /> <br /> <br /> 家養鵝鴨。<br /> <br /> In his domain, He brings up goose and duck. <br /> <br /> <br /> 而不知算計。<br /> <br /> Then, He don’t know how count them. <br /> <br /> <br /> 惟以雙雙而數之。<br /> <br /> He only, by pairing pairs, counted them. <br /> <br /> <br /> 一日家僮烹食一鴨。<br /> <br /> One day, a servant boy boiled a duck and ate it. <br /> <br /> <br /> 宗室數至雙雙。<br /> <br /> The member of the royal family counted them by pairing pairs,<br /> <br /> <br /> 而餘一隻。<br /> <br /> And, it was remaining one duck.<br /> <br /> 乃大怒杖僕曰。<br /> <br /> Then, He fell into a fit of rage, flogged the servant and said: <br /> <br /> <br /> 汝偸我鴨。<br /> <br /> « You stole my duck.<br /> <br /> <br /> 必償他鴨。<br /> <br /> You must compensate me with another duck.”<br /> <br /> <br /> 翌日僮又烹食一鴨。<br /> <br /> The next day, the servant boy, again, boiled one duck and ate it.<br /> <br /> <br /> 宗室數至雙雙。<br /> <br /> The member of the royal family counted them by pairing pairs,<br /> <br /> <br /> 而無餘隻。<br /> <br /> There was no poultry who remain. <br /> <br /> <br /> 乃大喜曰。<br /> <br /> Then, He was really happy and said: <br /> <br /> <br /> 刑罰不可無也昨夕杖僕。<br /> <br /> « I cannot punish you now. I flogged you yesterday evening,<br /> <br /> <br /> 而僕償納之矣。<br /> <br /> So the compensation is accepted. »<br /> <br /> ==='''Student 9 : HeeJin Lee'''===<br /> ----<br /> The magistrate of P'ungsan, a royal kinsman. [He was] a fool [who could] not distinguish beans from barley. [His] family raised geese and ducks. But [he] did not know [how to] count. [He] only used pairs and counted them. One day the house servant boiled and ate one duck. The royal kinsman counted through the pairs. But [there was] one bird left out. And so [he, in] great anger flogged the servant and said [,] you stole my duck [,] you must pay back [with] another duck. The next day the servant again boiled and ate one duck. The royal kinsman counted through the pairs. And there [was] no bird left over. And so [he] said [in] great joy, it is not possible not to punish [the servant]. Last night [I] flogged the servant, and the servant repaid and submitted it [(the bird)].<br /> <br /> ==='''Student 10 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 11 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 12 : (Write your name)'''===<br /> ----<br /> <br /> <br /> ==='''Student 13 : Ra YeonJae'''===<br /> ----<br /> The magistrate of P’ungsan, a royal kinsman, was (so) stupid and stupid that could not distinguish the bean and the barely(wheat). In his house, raised ducks and geese, but did not know how to count, but only by counting them as pair and pair. One day, a servant boiled one duck and ate it. Magistrate counted pair and pair (as usual), but one was left. Therefore, he was so angry and flogged a servant. He said, “you stole my duck, so you have to repay with another duck.” Next day, a servant ate one duck (again). Magistrate counted pair and pair, but no one of pair left. He felt delightful and said, “punishment cannot be nothing. I flogged a servant last night, and he repaid and submitted the duck to me.”<br /> <br /> ==='''Student 14 : (Write your name)'''===<br /> ----</div>

Sayia817