장서각위키 - 사용자 기여 [ko]

(Translation) 御製廣蕩

2017-07-16T01:41:28Z

Soyun:

{{Primary Source Document3
|Image = 영조어제광탕서중.jpg
|English =
|Chinese = 御製廣蕩
|Korean = 어제광탕(''Eoje gwangtang'')
|Genre = [[Royal Documents]]
|Type =
|Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]
|Year = 1774
|Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo],
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:어제문업.JPG|link=(Translation) 御製問業|I-1. 御製問業 어제문업(''Eoje munup'') 1774
파일:영조탕평비.JPG|link=(Translation) 蕩平碑|I-2. 蕩平碑 탕평비(''Tangpyeongbi'') 1742
파일:영조균역준천사업.JPG|link=(Translation) 御製均役濬川卽予事業|I-3. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773
파일:영조어제일초복고.JPG|link=(Translation) 御製壹初|I-4. 御製壹初 어제일초(''Eoje ilcho'') 1774
파일:영조어제수윤음.JPG|link=(Translation) 御製垂綸吟|I-5. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774
</gallery>

=='''Introduction'''==

Coming Soon!!

===='''Primary Sources: Veritable Records of the Joseon Dynasty'''====

*'''[http://sillok.history.go.kr/id/kua_15004017_001 영조실록 122권, 영조 50년 4월 17일 기해 1번째기사 1774년 청 건륭(乾隆) 39년]

上曰: "嫡室無子有妾子, 而以他人子爲後, 渠輩當冤之矣。文武旣通淸, 何獨不爲承嫡乎? 嫡妾俱無子云者, 是欺君也。"

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

{|class="wikitable" style="width:80%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
御製廣蕩

幾百年後能及古道

其於本事猶爲欠典

||
(translation)
|-
|}

=='''Translation'''==

==='''Student 1 : Dohee Jeong, Jinsook You, Soyun Lee, Martin Gehlmann'''===
----
Translation:

御製廣蕩 Royal writing on Spreading Harmony

幾百年後能及古道 After a few hundred years, we may be able to attain the ways of antiquity

其於本事猶爲欠典 Regarding this (the present) matter, yet the king's grace bestowed was lacking

昨日以後其皆帖然 Since yesterday, all matters have come to a peaceful state #1

嗟哉此理爲子爲弟 Ah! This principle is designed for sons and brothers

嗚呼暮年吾事畢矣 Alas, in my twilight years, my enterprises have just been concluded

昔一名者今何餘憾 Those who in the past were sons of concubines, today what grievances can they harbor?

得隴尋蜀人心皆然 Gaining the Land of Long, one pursues the Land of Shu#2, human nature is just like this

其令此輩咸知予意 With this order these people will know my intent

甲午年孟夏庚子日 On the 18th Day of the 4th month in the kabo year (1774).

1. On the day before, the 17th Day of the 4th Month in the kabo year (1774) Yeongjo decreed that secondary sons could take over the family succession if the primary descent line was interrupted, See http://sillok.history.go.kr/id/kua_15004017_001

2. A quotation from the Book of Later Han about Emperor Guangwu of Han who captured Gansu (隴) only to covet Sichuan (蜀). It metaphorically refers to the insatiable greed of human beings.
*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : (Write your name)'''===
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*Discussion Questions:

==='''Student 4 : (Write your name)'''===
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*Discussion Questions:

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : (Write your name)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

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

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : (Jinsook You)'''===
----
御製廣蕩
Royal Writing on Removing Discrimination in Family Succession

幾百年後能及古道
How many centuries have been passed before the old way is reached?
昨日以後其皆帖然
Since yesterday, everything has been straightened out.
其於本事猶爲欠典
The only thing that worries me is any possible flaw the policy might have.
嗟哉此理爲子爲弟
Ah! This principle is designed for sons and younger brothers.
嗚呼暮年吾事畢矣
Oh! In my late years, my enterprises are completed.
昔一名者今何餘憾
Unlike as in the past, sons of concubines do not need to harbor leftover grievance today.
得隴尋蜀人心皆然
Endless greed is the human nature.
其令此輩咸知予意
With the decree, they will all know my intention.
甲午年孟夏庚子日
April 18, 1774

*Discussion Questions:

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

*Discussion Questions:
御製廣蕩
Royal Writing on Great Harmony
幾百年後能及古道
After hundreds of years have passed, the Old Way could be reached.
昨日以後其皆帖然 (편안하다 첩)
Since yesterday, all matters have come to a peaceful state.
其於本事猶爲欠典(은전恩典나라에서 내리는 혜택(惠澤)에 관하나 특전(特典)
이 부족하다 결전)
Regarding this matter, only the king's grace bestowed is lacking.
嗟哉此理(광탕) 爲子爲弟
Ah! This principle is designed for sons and brothers.
嗚呼暮年吾事畢矣
Oh! In my twilight years, my enterprises have just been completed.
昔一名者今何餘憾
In the past, [you were ]"일명자", Now, how could you have any remaining grievances to harbor.

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

*Discussion Questions:

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

*Discussion Questions:

=='''Secondary Sources'''==
Deuchler, Martina: "Heaven Does Not Discriminate": A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents

Kim Haboush, Jahyun: Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Chosŏn Korea, in: Harvard Journal of Asiatic Studies, Vol. 55, No. 1 (Jun., 1995), pp. 129-177 http://www.jstor.org/stable/2719422?seq=1#page_scan_tab_contents

=='''Further Readings'''==
<div style="color:#008080;">
* View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''
* View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''
</div>

(Translation) 茶山贈言帖

2017-07-16T01:40:22Z

Soyun:

{{Primary Source Document3
|Image = 다산증언첩ed.jpg
|English = Dasan’s advice to a Buddhist Monk (Jahong 慈弘)
|Chinese = 茶山의 贈言帖
|Korean = 다산의 증언첩
|Genre = [[Literati writings]]
|Type =
|Author = [https://en.wikipedia.org/wiki/Jeong_Yakyong 茶山丁若鏞]
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Introduction'''==

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

{|class="wikitable" style="width:80%; background-color:#ffffff;"
!style="width:30%;"|Image || style="width:30%;"|Text || style="width:40%;"| Translation
|-
| [[File:다산증언첩1.jpg|border|다산증언첩1|500px]]
|| ◎ 老頭陀面壁念佛, 忽思世間夫婦, 對飯同被, 歡樂無比. 錫杖下山, 忽見井上有黃頭黑面, 如九子魔母者, 散髮痛哭. 詢之, 與夫鬨也. 頭陀色然駭, 回上山來.
|| 老頭陀面壁念佛

An old monk facing a wall
chants the name of Buddha.

忽思世間夫婦

On spur of moment a thought emerged
husband and wife in the world of desire.

對飯同被, 歡樂無比.

Having meal facing one another
sharing one bed – an incomparable joy.

錫杖下山

The monk took his cane
and went the way down the mountain.

忽見井上有黃頭黑面

Suddenly he saw by the well
with yellow hair and black face

如九子魔母者,

a real Nine sons mother demon [1]

散髮痛哭.

roaring loudly all around / with disheveled hair crying bitterly.

詢之, 與夫鬨也

calling his husband back. As he asked her [what was going on], says she fought with her husband.

頭陀色然駭,

Frightened, pale with fear

回上山來.

The monk got back the way up.

[1] In the Buddhist mythology Nine sons mother demon 九子魔母 is a an ugly-looking devilish creature that gives birth to nine sons at once.

|-
| [[File:다산증언첩2.jpg|border|다산증언첩2|500px]]
|| ◎ “花濃春寺靜, 竹細野塘幽.” 此春日禪參話頭也. “秋水淸無底, 蕭然淨客心.” 此秋日竪拂戒語也. 常誦此二聯, 不患不頓悟也.
||

Among the flowers in full bloom, the spring temple is serene; among the delicate bamboo, the pool/pond in the wilderness is secluded.[1]
This is the Ultimate Theme (''hwadu'') to practice Zen during the spring days.[2]
The autumn waters are clear and bottomless, its desolation purifies the traveler’s mind.[3]
This is the admonition to erect Buddha’s mind[4] during the autumn days.
If you recite these two lines evermore, there will be no worries about not gaining a sudden enlightenment.

[1] These two lines are from a famous Tang poet Du Fu’s 杜甫 (712-770) 上牛頭寺 (Climbing to Oxhead Temple). There is a character variation with the original lines, 池 instead of 塘, with no change in meaning. While these two lines are to be mused upon and deciphered and there are a number of possible interpretations here is my initial reading (it is quite a stretch..): The “screaming” color of blooming flowers frames the quiet nature of the temple. Likewise, the defined and slender stalks of the bamboo frame a dark pond untouched by man. The abundance and liveness of flowers along with polished perfection of bamboo could be associated with a sudden enlightenment and a certain sense of hastiness advised against in the second half of this piece. While slowing down, being in peace and exploring deeper into the unknown are the things to be pursued. Furthermore, we can make a contrast between the fast pace and structuredness of the mundane world and serenity and remoteness of the Buddhist learning. If we take into consideration the other pieces in the document, Dasan urged to look into examples from the dynamics in nature, draw comparisons between them and learn from them. Compare the translation with Stephen Owen, ''The Poetry of Du Fu'' 3, Boston and Berlin: Walter de Gruyter, 2016. p. 209.

[2] ''Hwadu'' (Ch. ''huatou'') in Zen Buddhism can also be translated as “key phrase.” http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8a.xml+id(%27b8a71-982d%27)

[3] These two lines are also from Du Fu’s 劉九法曹鄭瑕丘石門宴集 (Liu (9) of the Law Section and Zheng of Xiaqiu Hold a Banquet at Stonegate). There is a character variation with the original lines, 靜 “to calm down” instead of 淨. Stephen Owen translates the second line as “the briskness cleanses the hearts of the guests.” (Stephen Owen, ''The Poetry of Du Fu'' 1, Boston and Berlin: Walter de Gruyter, 2016. p. 7.) An implicit contrast with purification power of the natural world cleansing of all of the impurities of the secular world. The fact that the mind is purified suggests its initial impurity. It emphasizes the unhurried and still nature of the deep waters to be projected on the mind of the Buddhist monk and used in his training.

[4] No idea about this one: “to raise the fly whisk” In Chan literature, a masterʼs way of signaling that he was about to begin a lecture.
http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8c.xml+id(%27b8c4e-62c2%27)
拂子 Made out of hemp, silk or animal hair, used by Buddhist monks so that flies and other insects may be chased away without killing them. The tradition of using the whisk comes to Buddhism from Jainism, but in East Asian Chan, Seon and Zen schools, the usage of the whisk by the master teacher during his sermons becomes ritualized. One of the seven possessions of a monk 七事隨身 (Skt. vyajana, vāla-vījanī; Pāli vijanī).
http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?62.xml+id(%27b62c2-5b50%27)
|-

| [[File:다산증언첩3.jpg|border|다산증언첩3|500px]]
|| ◎ 道烜比丘性機警. 紫霞山人曰: “慧者鈍之根, 巧者拙之本. 女知之乎? 神秀穎悟, 而槽廠笨夫, 先獲衣鉢, 女知之乎? 鈍拙者, 成德之基.”
||
|-
| [[File:다산증언첩4.jpg|border|다산증언첩4|500px]]
|| ◎ 洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.
||
|-
| [[File:다산증언첩5.jpg|border|다산증언첩5|500px]]
|| ◎ 每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀. 忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰: “園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.
||
|-
| [[File:다산증언첩6.jpg|border|다산증언첩6|500px]]
|| ◎ 蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘.
||
|-
| [[File:다산증언첩7.jpg|border|다산증언첩7|500px]]
|| ◎ 楊根之小雪山, 有太古普愚和尙舊基. 欹礎猶宛然. 今若搆一小菴, 安新鍍小菩薩一軀, 移藏翁覃溪詩集, 足可爲畿甸名釋. 其圖之哉.
||
|-
| [[File:다산증언첩8.jpg|border|다산증언첩8|500px]]
|| ◎ 嘉慶二十年乙亥秋季, 書于茶山之松菴, 以贈慈宏和尙.
||
|-
|}

=='''Translation'''==

==='''Student 1 : Irina'''===
----

*Discussion Questions:

Make difference between values in Buddhist world and values in our world.

--How about: "What are the fundamental differences between the goals of a Buddhist monk and the secular pursuits of a Confucian scholar?" (SJY)

==='''Student 2 : Masha'''===
----

*Discussion Questions:
What is the role of nature in Buddhist training? How is it opposed to daily life?

---How about: "What roles does nature play in the Buddhist method of self-improvement? How does the monastic life of a Buddhist monk compare with the secular life of lay people? (SJY)

==='''Student 3 : Jong Woo Park'''===
----

*Discussion Questions:
(1) What might be the power dynamic between Buddhist monks and Confucian literati in the late Chosŏn period? (2) What kind of feeling does Chŏng, a talented but ostracized yangban, share with a local Buddhist monk, Jahong?

==='''Student 4 : King Kwong Wong'''===
----
洌上山水淸曠, 騷人墨客, 日歗詠于其中. 但乏高僧韻釋. 若令騎魚輩, 結一菴於石林水鍾之間, 與之往還, 豈非酉山社中賞心樂事也.

Along Yŏlsu<ref>Yŏlsu 洌水 is the old name of the Han River. It is also the pen name of Chŏng Yag-yong.</ref>, the rivers are clear and the mountains are extensive. From day to day, poets and writers recite and chant [their poems] in between [the rivers and mountains]. But they lack lofty priests and rhyming monks. If asking Ki-Ŏ and his friends to build a hermitage between the Stone Forest and the Water Bell<ref>The Water Bell refers to Sujongsa 水鍾寺 (Water Bell Temple).</ref>, and to socialize with the poets and writers, isn't this a delightful matter that pleases the hearts of those in the literary society of Yusan?

<references/>

*Discussion Questions:
# If we consider Buddhists were stigmatized in the Choson society, how can we explain Chŏng Yag-yong's relationship with Buddhist monks?
# Given the example of Chŏng Yag-yong, were all Confucian scholars well-versed in Buddhist ideas?

==='''Student 5 : Kim Young'''===
----

*Discussion Questions:

1. Why do you think Jeong Yag-yong is skeptical of sudden enlightenment? What kind of negative effect can it have on men?

2. How important is beautiful scenary in jeong Yag-yong's idea of meditation? How does he use language to describe the scenery effectively?

==='''Student 6 : Zhijun Ren'''===
----

*Discussion Questions:
What does Dasan’s defense of gradual enlightenment against sudden enlightenment tell us about the interaction between Buddhism and Confucianism in Chosŏn society? Given that Buddhism, in general, was oppressed during Chosŏn dynasty, what Dasan, a prominent Confucian, and his active engagement with Buddhism tell us about the mutual penetration during Chosŏn.

==='''Student 7 : Kanghun Ahn'''===
----

*Discussion Questions:

His calligraphic style seems to be quite similar to that of Mifu. Granted that he corresponded with a Chan monk through these letters, did he really take on such style based on that?

Translation: Venerable Dohwon is sharp-witted. Jahasanin said: “Dullness is the root of wisdom; Clumsiness is the origin of ingenuity.” Do you know what it is? Shenxiu was (considered) perspicacious.1) However, it was Huineng who first inherited the legacy (lit. mantled alms bowl) from the master.2) Have you heard of it? (Therefore,) dullness and clumsiness is the foundation of achieving virtue.3)

-------------

1)This perspicacious-ness is deeply engaged with the Chan notion of "sudden enlightenment (頓悟)." Zen Master Shen Xiu (?~706) was a Tang Buddhist monk, who is considered as the progenitor of the Northern Chan Order (北宗禪).

2) Zen Master Huineng (638~713) was a Tang Buddhist monk, who is the sixth patriarch of Chan Buddhism, and also founding father of the Northern Chan Order (南宗禪).

3) The debate between "sudden enlightenment" and "gradual cultivation" is a long-lasting dispute in the Chan Buddhist tradition. According to the Platform Sutra (六祖壇經), for example, Shenxiu was considered to be the best and most erudite monk among Venerable Hong Ren's pupils. Hence, his fellow monks took it for granted that he would be the six patriarch of the Chinese Chan Order. However, it was Huineng who ended up being selected to take up the position. From this point on, the Chinese tradition of Chan Buddhism started to divide into the Southern/Northern Orders, which are representative of sudden enlightenment and gradual cultivation respectively.

==='''Student 8 : Martin'''===

----

每到雲吉山房, 見禪室閴然,

Each time arriving at the Un'gil Mountain (Auspicious Cloud Mountain) cottage, observing the Buddhist prayer rooms being vacant.

黃葉堆窓, 無一箇頭陀.

Yellow leaves amassing at the window, not one monk around

忽憶兒葊舊約, 爲之愴悢良久.

Suddenly recalling an old promise with Aam #1, for whom I have been mournful a long time

余之輓兒盦詩曰:

My poem lamenting Aam death reads:

“園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.

“In the garden like a jade necklace a flowery path passes through, the islets connecting the kasasya-robe to the floating moonlight boat.” Truly lamenting this.

1. The monk Hyejang 惠藏 (1772-1811), also known as Mujin, Yŏnp'a, Aam, who in 1801 came to know the exiled Tasan Chŏng Yagyong in Kangjin, Jeolla-Province.

*Discussion Questions:
1. Besides giving advice to Buddhist monks seeking enlightenment, how does Tasan portray the non-buddhist world?

==='''Student 9 : Hu Jing'''===
----

*Discussion Questions:

1. How was the relationship between Dasan and Monk Jahong? Besides Jahong, did Dasan make acquaintence with other monks? Was there any network among those people?

2. Did Monk Jahong ever give respose to Dasan? and can we find any reference source?

==='''Student 10 : Young Suk ===
----
每到雲吉山房, 見禪室閴然, 黃葉堆窓, 無一箇頭陀.
忽憶兒葊舊約, 爲之愴悢良久. 余之輓兒盦詩曰:
“園留瓔珞穿花逕, 渚繫袈裟泛月船.” 盖恨之也.

When I reach the Hermitage of Cloud Delight Mountain

Each time I see the meditation room so hollow.

The stacks of yellow leaves on the window sill

Not a single monk ever shown.

Suddenly I remember the old promise

With Aam. Thus I stay for a long lamenting.

In memory of Aam I wrote this verse:

"Piercing the flowery paths your bead necklace is still there,

and your monk robe is still hanging on a moonlit boat."

I was overwhelmed by sorrow.

*‘old promise with Aam': Dasan met the monk Aam Hyejang (兒菴惠藏, 1772~1811) during his exile in Kangjin in South Chŏlla Province. Becoming good friends they promised each other that someday they would come to live together in the hermitage of Un'gil (cloud delight) mountain. This promise was not kept due to Hyejang's death at age forty. Dasan now tells the story to Chahong (慈弘), one of Hyejang's disciples.

*Discussion Questions:
1. The words 'bead necklace' and 'monk robe': are they the remnant of Tasan's memory, symbolic expressions, or metaphors?

2. If the monk Aam became the source of Tasan's poetic inspiration as expressed here, what could we describe about the nature of their relationship?

3. What is Dasan's idea of dull and slow vs sharp and quick cultivation of mind? How is it related to Nature?

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

*Discussion Questions:
1. What is the intention of Dassan writing these poems? What are the messages of Dasan to people, not just monks?
2. Nature is the constant source of poems. What did Dasan mean by using nature as a metaphor?
3. How did Dassan perceive Buddhism? What is his relationship to buddhist monks?

==='''Student 12 : Do hee jeong'''===
----

*Discussion Questions:
종교문제로 유배를 간 사람이 왜 불교에 대해서 논하였는가?
why he said buddhist word? he exile cause religious problem

==='''Student 13 : (Poem # 6: Jinsook & Soyun)'''===
----
蕙圃詩云: “未花院落生紅暈, 旣雨林園長碧條.” 有風流宰相氣味, 都下諸公, 皆盛稱之. 蕙圃卽都承旨韓公, 曾撰華嶽醉如兩禪師碑銘<br />
Hyepo's poem says:<br />
: Before blooming, the reddish hues radiate in the courtyard.<br />
: After raining, the green twigs grow in the sylvan hills.<br />
Having the quality of an artistic prime minister, he was passionately praised by all the dukes in the capital area.
Hyepo is Duke Han, First Royal Secretary, who has written the epitaphs for two master monks, Hwaok and Chiyeo.

*Discussion Questions:
1. Do you think the poem just describes nature or has any metaphor?

2. Do you also find the artistic taste of a prime minister in the poem? If so, explain.

3. How could you translate '風流'into English?

=='''Further Readings'''==
<div style="color:#008080;">
* View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''
* View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''
</div>

(Translation) 陳時務箚

2017-07-11T00:42:35Z

Soyun: /* Student 4 : (Soyun Lee) */

{{Primary Source Document3
|Image = 진시무차1.JPG
|English = Ryu Seong-ryong’s Memorial on Current Affairs
|Chinese = “陳時務箚” 壬辰十一月。在定州。(『西厓集』 › 西厓先生文集卷之五)
|Korean = 진시무차(''Jin simucha'')
|Genre = [[Literati writings]]
|Type =
|Author = [https://en.wikipedia.org/wiki/Ryu_Seong-ryong 西厓柳成龍]
|Year = 1594
|Key Concepts= Imjin War, Japan-Korea Relations
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:진시무차2.JPG|* 陳時務箚 진시무차(''Jin simucha'') 1594(2)
파일:진시무차3.JPG|* 陳時務箚 진시무차(''Jin simucha'') 1594(3)
파일:진시무차4.JPG|* 陳時務箚 진시무차(''Jin simucha'') 1594(4)
파일:진시무차5.JPG|* 陳時務箚 진시무차(''Jin simucha'') 1594(5)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
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1. [豊原府院君臣, 伏以]今日事勢。已到十分危迫。無復着手處。惟日望唐兵。而遷延不來。已迫歲暮。夫我國爲中國致忠。亦已至矣。今此受禍。亦惟中國之故。而中國不急相救。以階天下之亂。使中國有人。謀事必不如此矣。

2. 今自順安至龍川。竭公私之儲積。聚糧料幾數萬餘石。惟恐一朝倭兵猝下而更爲餌賊。况我軍之坐食者。日費甚廣。男負女戴。連絡道路。而一道事力。無復有毫髮之餘。若此之勢。其可遷延乎。

3. 臣故願以此等事情。明白說與唐將。得其決語。而指揮羣帥。以一軍情。使無遷延等待之意。爲死中求生之計可也。

4. 且臣又有所達。國事危急至此。所賴而有萬一之望者。人心也。人心若解。則益無可爲。

5. 凡軍功爵賞及免賤免役等事。皆爲畫一之規。有司卽日施行。以應古人賞不踰時之義。又軍民之捕賊所獲者。勿論多少。雖金玉錦繡牛馬。卽與捕賊之人。官不得推。人不得奪。愚民知一身之利在於殺賊。爭起射賊。則賊勢庶幾少衰矣。

6. 竊聞方伯之臣。或有捕賊所得者。如常時賊贓之例。必令上使。若不滿元報之數。則囚次知督徵。民或以己物代之。故傳相戒勑。不復捕賊云。臣願速爲下諭諸邑如向所陳。定爲恒式可也。

7. 江原一道。介於慶尙，咸鏡二道之間。山林險澁。而道中軍丁雖不甚多。山峒之間。射獵爲生。名爲山尺者。其數不少。若能以重賞購集。優恤其妻屬。而散處伏兵。或晝或夜。出沒勦捕。則賊兵之往來北路者。首尾斷絶。而東南形勢。可以相通矣。

8. 京城收復之勢。臣意亦當分爲三道。楊州，抱川，積城，永平，加平等邑之軍。則屬於一將。如高彦伯者。遮蔽東方。

9. 喬桐，江華，高陽，交河等邑之軍。又屬於一將。遮蔽西方。漢江以南廣州，果川，水原等諸邑之軍。又屬於一將。遮蔽南面。

10. 三面合勢。迭爲掎角。賊少則分兵設伏。賊多則合兵攻勦。又使重臣通行節制。義兵官軍不相渙散。進退遲速。不爲異同。然後形勢壯盛而賊始可圖也。

11. 仍使江原道軍。與東面之軍合。江華義兵與西面之軍合。忠淸全羅之軍與南面之軍合。或引其前。或推其後。相機乘便。齊心一力。四方雲合。賊如罝中之兔。

12.而京城之中。亦必有內應相屠者矣。今聞諸處義兵。各戀鄕里。各自屯聚。惟日捕數三零賊。

13. 騰書告捷。而未嘗一犯大賊。且官軍與義兵。判爲二物。進不同進。敗不相救。以此聲勢孤弱。日就散亡。終無滅賊之期。

2-1. 昔唐時起義之人如巡，遠之類。固將聽其節制於李，郭無疑。豈義兵自爲義兵。官軍自爲官軍乎。今時患無李，郭耳。然其渙散難合之勢。不可以不爲之區處也。自生變以來。無一死難之臣。皆以奔竄爲得計。甚者聚道內精兵。

2-2. 自衛其身。纔聞賊報。遠遠逃避。[勁兵猛士, 召集牙下, 閒坐無事之地, 扼腕歎息]. 此亦急急戒勅, 而賞罰加焉。然後人心庶可肅厲也。慶尙道爲賊兵淵藪。聞"其處人心。頗奮厲討賊。而只年穀大無。軍糧民食。蕩然無餘。"

2-3. 若慶尙左道潰。則右道不可保。右道潰則湖南不可保。湖南潰則忠淸道次第受兵。而八方無一寸乾淨地矣。今年全羅道頗稔。願令湖南之粟。次次輸賑於嶺南右道。且與左道相資。又別設募粟之官。急急區處。以救塡壑之急。然後南方庶可保矣。

2-4. 四方邊報應酬之事。一刻急於一刻。昔秦時。報事之人留司馬門三日。而識者知秦之亡。臣願今日邊報。亦劃卽施行。不出一二日。日不足則繼之以夜可也。且賊剽悍輕生。善於突鬪。鐵丸槍劍。皆爲利器。我軍不能當。而四方主兵之人。

2-5. 不能因勢利導。每聚烏合之卒。以多爲貴。約日徐趨。而瞭望不審。斥候不遠。賊之間諜甚多。耳目四布。我之動靜。彼皆先知。故我軍每戰每敗。
臣之愚意。當精抄銳軍。混其服色。自相誌別。散布遠近。潛相約束。或晝或夜。出沒無定。隨其所遇而輒爲攻勦。又不定處所。

2-6. 使賊莫測多少。如京城四面數十里之內。無不如此。至於城內。亦設計焚刦。使賊騷然。晝夜不得休息。則不過十餘日而賊氣大挫矣。計不出此。如江華義兵官軍。入處海中。虛費糧餉。而已成老師。以至歲暮。曾不得出一步與之廝殺。

2-7. 此乃避亂之兵。非恢復之計。且崔遠之軍。身負藁草。面無人色。累月飢凍。僵屍相望。如遠庸劣。固不可望其有爲。而朝廷亦不區處。使無辜之兵。自至澌盡而莫之顧恤。四方傳聞。豈有更以勤王爲心。

2-8. 且京城之賊。亦必有聞而笑侮者。臣竊痛焉。前聞全羅監司權慄亦屯兵牙山已久。聞水原有賊。不能前進。近聞移師向西。監司以主道之官。離任遠來。固亦非計。然旣爲上來。亦當如臣所陳先抄精兵。分配猛將。勦殺京城之賊。以壯軍聲。則亦勤王之一助也。而似與前日擧措。無大相遠。此不知形勢與兵事之過也。

2-9. 臣觀諸將中惟高彦伯頗有爲國之心。且有心計。而權任不重。所掌只楊州一邑之軍。故終無所成矣。今武將中已在高位者。多惜身占便。不肯爲國任事。惟當勿拘常規。如古人所謂拔卒爲將。若洪季男者。旣爲堂上。亦借助防將之號。使之合力擊賊。恐無不可也。賊與我民雜處城中。幾與相忘。

2-10. 此勢可乘。若能設計。乘夜勦擊。內外相應。數郡俱發。則如咸興巢穴所在。可以蕩覆。而枝葉次第可平。今不能然。先捕零賊。使賊知而預爲之備。而各處官軍。相環坐視。不爲力戰。殊可痛也。

2-11.且臣聞宋言愼自入南道。民聞巡察使之至。遠近俱集。其數甚多。不久以罪遞免。道內民心。無所係屬。相與號呼涕泣。至於旬日然後乃散云。言愼處事能否。臣不能知。但北路之民。久淪賊中。一聞朝廷之官在境。其勢將合。而遽卽遞罷。又無代之者。雖有防禦等官。名位不重。不足以鎭壓民心。臣竊歎焉。

2-12. 言愼前在熙川。遲徊累月。固不無其罪。然其遞免。當在於遲留熙川之時。不當在於已在其道之後。時難得而易失。事易去而難追。得失之幾。相去日遠。此等處置。朝廷十分量察。毋失機會。此又臣之所望也。

2-13. 臣以無狀。曾忝大臣。使國事至此。萬死無惜。今之所陳瞽說。俱不合宜。朝廷必已施行。而臣未及聞知。但觀時事。一日危於一日。摧心切骨。日夜流涕。零碎者不及盡。陳謹撮其大槩。仰備採擇。區區之忱。伏希少加憐察。取進止(則如咸興。一本作如咸興則。)

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(translation)
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=='''Translation'''==

==='''Student 1 : Martin'''===
----
[豊原府院君臣, 伏以]今日事勢。已到十分危迫。無復着手處。惟日望唐兵。而遷延不來。已迫歲暮。夫我國爲中國致忠。亦已至矣。今此受禍。亦惟中國之故。而中國不急相救。以階天下之亂。使中國有人。謀事必不如此矣。

[The Great Lord of P'ungwŏn, your minister humbly considers] Todays state of affairs has already reached extreme danger and urgency. There is nothing we can do anymore. Daily we look towards the Ming Army,#1 but they retreat and do not come. The end of the year is already pressing closer. Our country has shown allegiance towards China#2 to the farthest degree. If today we are befallen by disaster; this is also due to China.#3 However China does not rush towards our rescue, letting the world come to chaos. If there are [talented] people in China dealing with the affairs it would surely not be like this.

1. lit. Tang-Soldiers, ...

2. lit. China...

3.

*Discussion Questions:
1. As a civil official Ryu Sŏng-ryong is providing detailed knowledge of military and organizational matters, from where does his insight originate?

==='''Student 2 : YoungSuk'''===
----
今自順安至龍川。竭公私之儲積。聚糧料幾數萬餘石。惟恐一朝倭兵猝下而更爲餌賊。况我軍之坐食者。日費甚廣。男負女戴。連絡道路。而一道事力。無復有毫髮之餘。若此之勢。其可遷延乎。

Now from Sunan to Yongch'ŏn the accumulated grains of both the official and private collections amount to several tens of thousand sŏk. I am afraid that one morning suddenly the Japanese soldiers will come down and our food collection will end up in their stomach. Not to mention our own troops just sitting and eating, daily consumption of food will be enormous. Men carrying things on their backs and women on their heads, the roads are filled with lines of people carrying all the resources to be utilized for the military provision to the point that there is not even a single thread left in the province. In this situation how could it [the Chinese aid] be delayed any further?

2-2. 自衛其身。纔聞賊報。遠遠逃避。[勁兵猛士, 召集牙下, 閒坐無事之地, 扼腕歎息]. 此亦急急戒勅, 而賞罰加焉。然後人心庶可肅厲也。慶尙道爲賊兵淵藪。聞 "其處人心。頗奮厲討賊。而只年穀大無。軍糧民食。蕩然無餘。"

Such person cares for none but himself and runs far away as soon as he hears the news of enemy approaching. [Those strong soldiers and courageous scholars convened under the general command are sitting around with nothing on earth to do but to grasp their own arms and moan] This is another vice to be urgently dealt with. Not until the awards and punishments are regulated, people's mind will not possibly move to become serious and encouraged. The region of Kyŏngsang Province is swarming with enemies. I have heard that "the people of the region have quite remarkable morale with which to subjugate enemies. Deplorably however, due to the bad harvest of the year the storage for military provision and for people is so empty as hardly any grain is left."

*Discussion Questions:
1. It sounds the Chosŏn people that time are so extremely demoralized. What are the causes which led their attitude to be such a way? Or is this the author's personal expression of despair?

2. The author mentions that there is not a single soul who would die to save the country from such the dire situation. However, historical records contain a number of patriots including Confucian scholars and Buddhist monks who were willing to sacrifice their lives to save the country. So, what does the author's statement regarding this issue mean to be more precise?

==='''Student 3 : (Jinsook)'''===
----
臣故願以此等事情。明白說與唐將。得其決語。而指揮羣帥。以一軍情。使無遷延等待之意。爲死中求生之計可也。

Therefore, I wish I could explain this situation clearly to the Ming General and obtain his decisive remark so that he could direct the multiple of his high-ranking military generals to centralize the control of military; to remove any intention of delay/retreat; and to carry out a strategy to save lives from the threat of death.

[2-3] 若慶尙左道潰。則右道不可保。右道潰則湖南不可保。湖南潰則忠淸道次第受兵。而八方無一寸乾淨地矣。今年全羅道頗稔。願令湖南之粟。次次輸賑於嶺南右道。且與左道相資。又別設募粟之官。急急區處。以救塡壑之急。然後南方庶可保矣。<br />

If the left side of Gyeongsang- province collapses, then the right side of Gyeongsang-province cannot sustain itself. If the right side of Geongsang-province tumbles down, then Honam cannot survive. If Honam collapses, then Chungcheong-province is subsequently be invaded and there will be no single inch of intact land in the eight provinces. This year, there has been a pretty good harvest in Jeolla-do. [Your subject] wishes [your Highness] may make a decree that the crops of Homan be delivered in a sequential manner to the right side of Yeongnam for relief; and the left and right sides help each other. In addition, please appoint special officials to collect grains. There is no time to waste in handling the famine to relieve the famine and deliver [the people] from the rather urgent crisis. Only then, can the Southern area be protected.

*Discussion Questions:
What roles did Neo-Confucian scholars play in mobilizing the righteous army in Imjin war?

==='''Student 4 : (Soyun Lee)'''===
----
4-1.且臣又有所達。國事危急至此。所賴而有萬一之望者。人心也。人心若解。則益無可爲。
Also, your minister has this to say: The state of affairs is so risky and urgent as this. What can be relied on, if any, is that we can hope for the minds of people. If people's minds are divided, then there is nothing to be done further.

4-2. 四方邊報應酬之事。一刻急於一刻。昔秦時。報事之人留司馬門三日。而識者知秦之亡。臣願今日邊報。亦劃卽施行。不出一二日。日不足則繼之以夜可也。且賊剽悍輕生。善於突鬪。鐵丸槍劍。皆爲利器。我軍不能當。而四方主兵之人。
In four directions, the front lines are reporting on the engagements and counter attacks. With every moment, it is getting more urgent than ever. During Qin Dynasty, the man who would report the situation had stayed oustside of the gate of the court for three days, and the knowledgeable people knew the Qin Dynasty would collapse.
It is your minister's wish if it could be possible from today to make a strategy upon receiving the reports from the front lines and immediately implement it. If the strategy is not formulated for one day or two, and days are not enough, then extending it through the night would be proper. In general, the bandits are fierce and aggressive, lowly born, and good at surprise attacks. The lances, swords all become sharp weapons. Our military cannot match [them]. In all areas, your majesty's military soldiers...

*Discussion Questions:
How were the conditions of the war when he wrote this memorials?
What effect did Ryu expect his memorials to have in practical terms? As a prime minister, what capacity did he have to handle the state affairs in the war time?
What did the Ming troops do in response to the Japanese campaign in 1572?
How do you think the strategy that he suggested? Do you think it is a great strategy?

==='''Student 5 : (Dohee jeoung)'''===
----
1-5
凡軍功爵賞及免賤免役等事。皆爲畫一之規。
Any these things, a meritorious service in war, to give government post for prize, to be exempt from base status, to be exempted from military service, all makes standardized rule.

有司卽日施行。
It should be started immediately.

以應古人1)賞不踰時之義。
It should respond that the ancients said “when give the prize, do not exceed the time.”

又軍民之捕賊所獲者。勿論多少。
And what the troops and the people won by catching the enemy, don’t talk about more or less.

雖金玉錦繡牛馬。卽與捕賊之人。
no matter which gold, jade, silk, cow, horse give to the person who won by catching the enemy.

官不得推。人不得奪。
don't should push away his job and rob by another person.

愚民知一身之利在於殺賊。爭起射賊。
If so ignorant people will know benefit oneself, they strive be to kill the enemy first and shooting to the enemy

則賊勢庶幾少衰矣。
Then the strength of the enemy will become to decrease and to decline

2-5
四方主兵之人不能因勢利導。
The man who control the troops everywhere is unable to guide or channel action according to circumstances.

每聚烏合之卒。以多爲貴。
they all the time assemble disorderly mob, in order to important a large troops

約日徐趨。
On the appointed day, they go to there very slowly.

而瞭望不審。
And they not search the enemy in watchtower.

斥候不遠。
the enemy scout is not far from.

賊之間諜甚多。
the number of the enemy spy is very much.

耳目四布。我之動靜。彼皆先知。
because the enemy ears and eyes are everywhere. They all know our movements first.

故我軍每戰每敗。
Therefore, whenever our fight the enemy, we always lose

臣之愚意。
In my humble opinion,

當精抄銳軍。
we should hire seasoned troops.

混其服色。自相誌別。
as their clothes mix color so they know each other only

散布遠近。潛相約束。
let spread them from far to near, secretly control each other.

或晝或夜。出沒無定。
At the daytime or at the night, don’t set an appearing and a disappearing,

隨其所遇而輒爲攻勦。
if they meet the enemy, immediately they must attack the enemy.

又不定處所。
And do not set the their dwelling place.

1) 漢書(Han Shu) - 翟方進傳[Biography of Jeok Bang-Jin who prime minister of han dynasty(B.C.202~A,D.8)]
*Discussion Questions:

==='''Student 6 : (Irina)'''===
----

1.
竊聞方伯之臣。

I have heard that local magistrates

或有捕賊所得者。

sometimes catch bandits.

如常時賊贓之例。必令上使。

And every time when it happens, they have to sent them the capital.

若不滿元報之數。

And If the booty is not big enough

則囚次知督徵。民或以己物代之。

they know that after catch the bandit, people will have to pay the rest.

故傳相戒勑。
???

不復捕賊云。

And they no longer will catch bandits.

臣願速爲下諭諸邑如向所陳。定爲恒式可也。

Your humble minister would like to ask you as quickly as possible to descent an official decree and spread it across the country.

2.
使賊莫測多少。

Let bandits fall into ignorance how many [fighters we have].

如京城四面數十里之內。

[Let them thing] that [our soldiers] are surrounding the capital in tens of lee

無不如此。至於城內。亦設計焚刦。

So if they come to the capital with plan to burn and loot

使賊騷然。晝夜不得休息。

let’s disturb them, day and night not allow them to rest.

則不過十餘日而賊氣大挫矣。計不出此。

In less than ten days the [fighting] spirit of the bandits will be subdued and they will decide to don’t fight.

如江華義兵官軍。入處海中。

As like volunteer units and the army of Ganghwa province entered the field afloat.

虛費糧餉。而已成老師。以至歲暮。曾不得出一步與之廝殺。

Your humble minister things that in this way the wasting of provisions will stop and in the end of the year we will avoid to come out in a fierce battle.

Question on Ryu Seong-ryong (not related to the text)

Ryu Seong-ryong was the founder of the Ryu lineage of Hahoe village, Andong. Once the village was a center of Confucian culture and elite, and nowadays it became a symbol of the folk culture. Try to explain this transformation considering Korean policy of popularizing Korean "traditional" culture.

==='''Student 7 : (Kim Young)'''===
----

7. 江原一道。介於慶尙，咸鏡二道之間。山林險澁。而道中軍丁雖不甚多。山峒之間。射獵爲生。名爲山尺者。其數不少。若能以重賞購集。優恤其妻屬。而散處伏兵。或晝或夜。出沒勦捕。則賊兵之往來北路者。首尾斷絶。而東南形勢。可以相通矣。

Gangwon Province links Gyeongsang and Hamgyeong Provinces. The mountains and forests there are rough and steep. Although there are not many soldiers in the province, but within the mountains and caves, those who live by hunting and make name for themselves as mountain men, are not small in number. If we rewarded them handsomely to summon them, gave good treatment to their wives and family, and dispatched them as ambush for day or night to come out and catch the bandits off-guard, then the bandits' northern route will be severed from its head to tail, and our eastern and southern forces could be connected.

2-7. 此乃避亂之兵。非恢復之計。且崔遠之軍。身負藁草。面無人色。累月飢凍。僵屍相望。如遠庸劣。固不可望其有爲。而朝廷亦不區處。使無辜之兵。自至澌盡而莫之顧恤。四方傳聞。豈有更以勤王爲心。

This was eventually an army that hid from danger, it was not a strategy for restoration. Moreover, in Choi Won's army, the soldiers carried stacks of straw on their bodies [to feed the horses].[1] Their faces turned pale with fright, and for several months they suffered hunger and cold. Like zombies they looked at each other. Since Choi Won was useless and untalented, so the soldiers could not hope for him to make things work. But the court also did not take measures, causing the innocent soldiers to wear out, and yet no one took pity on them. Everywhere people have heard about this. So how could people all the more have the heart to diligently serve the king?

[1] Choi Won (崔遠, active 1580-1600) was a military officer of the mid-Joseon period. In 1592, he led a troop of 1,000 to fight against the Japanese invaders in Yeosan (modern day Iksan in Jeollabuk-do).

*Discussion Questions:

1. Throughout Ryu Seongryong's memorial, the question of administering the righteous / private army seems to be a matter of critical concern. What are Ryu Seongryong's suggestions for using the righteous army to the maximum effect? How are we to fully understand the rise and role of the righteous army during the Imjin War?

2. Ryu Seongryong gives different roles to people of each provinces to help with the war effort. What does his instructions tell us about the nature of this war and the role of common people in it?

3. Ryu Seongryong's memorial is deeply concerned about food supply for the troops. What does it tell us about the nature of pre-modern warfare?

==='''Student 8 : (Masha)'''===
----
8. 京城收復之勢。臣意亦當分爲三道。楊州，抱川，積城，永平，加平等邑之軍。則屬於一將。如高彦伯者。遮蔽東方。<br />

Your Subject thinks that the military forces for retrieval of the capital should be separated into three lines. The troops of Yangju, Pocheon, Jeokseon, Yongpyeong, Gapyeong and other counties would belong to one Commanding General. Like what [General] Ko Ŏnbaek did they will block the eastern frontier.<br />

8.2 且京城之賊。亦必有聞而笑侮者。臣竊痛焉。前聞全羅監司權慄亦屯兵牙山已久。聞水原有賊。不能前進。近聞移師向西。監司以主道之官。離任遠來。固亦非計。然旣爲上來。亦當如臣所陳先抄精兵。分配猛將。勦殺京城之賊。以壯軍聲。則亦勤王之一助也。而似與前日擧措。無大相遠。此不知形勢與兵事之過也。<br />

Moreover, the bandits at the capital, likewise, have definitely heard that and laughed and made fun of it. Your Subject's heart was deeply hurt because of that. Before I have heard that Jeolla Inspector Kwon Yul1 likewise had already stationed troops at Asan2 for a long time. I heard that there were bandits in Suwon3, and they could not advance forward. Lately I have heard that they moved army westward. The inspector is the official-in-charge of the province. Leaving the post and departing far away is undoubtedly an ill-conceived strategy. But this is what I presented.(?) We should still follow what Your Subject has explained. First, recruit the crack troops and divide and assign them to valiant generals to exterminate the bandits at the capital. Because of strong troops' reputation, it would likewise be one of the contributions in serving the king with loyalty. But it seems like that there is no big difference with the previous measures. This is a mistake of not knowing/neglecting the situation and military affairs.<br />

1 Kwon Yul 權慄 (1537-1599), Korean Army General and Commander-in-chief. He is known for the Battle of Haengju 幸州大捷, one of the greatest Korean victories during the Imjin war, where with army of approximately 3,000 soldiers he defeated more than 10,000 Japanese soldiers.<br />

2 A city in South Chungcheong province, 90 km south of Seoul.<br />

3 Gyeonggi province, 30 km south of Seoul.<br />

*Discussion Questions:<br />

1. How does the memorial reflect the state of Korean military preparation and organization at the time from geographical and tactical perspectives? How can this document (what particular details) be helpful in learning about the first year of Imjin war and its causes? <br />
2. By what means does Ryu Seong-ryong obtain detailed information about each region, the people who lived there and the current situation? How did information channels work? <br />

==='''Student 9 : (Jong Woo Park)'''===
----
9. 喬桐，江華，高陽，交河等邑之軍。又屬於一將。遮蔽西方。漢江以南廣州，果川，水原等諸邑之軍。又屬於一將。遮蔽南面。

The military garrisons in Kyŏdong, Kanghwa, Koyang, Kyoha, and others[1] should also belong to one commanding general so that they can surround and guard [the capital] from four different directions. The military garrisons in the south of the Han River such as Kwangju, Kwach’ŏn, Suwŏn and others[2] should also belong to one commanding general so that they can block [the road] from the south.

[1] These towns were located in the west of the capital. Currently, they belong to Kanghwa County and Koyang City.
[2] Kwangju was located in the southeast of the capital. Kwach’ŏn and Suwŏn were located in the south of the capital.

2-9. 臣觀諸將中惟高彦伯頗有爲國之心。且有心計。而權任不重。所掌只楊州一邑之軍。故終無所成矣。今武將中已在高位者。多惜身占便。不肯爲國任事。惟當勿拘常規。如古人所謂拔卒爲將。若洪季男者。旣爲堂上。亦借助防將之號。使之合力擊賊。恐無不可也。賊與我民雜處城中。幾與相忘。

In your minister’s view, among all the generals, only Ko Ŏnbaek (? - 1609) has the mind of serving the country. Even though he has [good] strategies in his mind, a post and responsibility that he holds are insignificant. He is in charge of the military of only one county, Yangju. He, thereupon, has not yet achieved anything. Now, among the military generals who have already held the high posts, many [only] value themselves and sought for convenience. They are not willing to undertake tasks for serving the country. [Your Majesty] should not stick to the regulations of ordinary days. [Rather, Your Majesty] should follow what people of the past said: “select a man among common soldiers and appoint him as a general.” A man like Hong Kyenam (1564∼1597) has already become a high-level official (''tangsang'').[3] [Your Majesty] should temporally confer the title of the auxiliary defense officer (''chobangjang'') on him and have him unite military forces and make an assert on the bandits. Then, there will be nothing that cannot be done. The bandits and our people are mixed and have been residing together inside the walled city so [the enemy] almost lost sense of who us are and who others are.

[3] Tangsang refers to ministers of senior third rank (''chŏng-sam-p’um'') or above who eligible to participate in discussions with the king at the palace hall.

*Discussion Questions:
1. Scholars often attribute Chosŏn's failure of preventing/defending itself from the Japanese invasions to its long-lasting factional stripe. Is there any part in this document that reflects the influence of factionalism?

2. Some argue that nationalism (or proto-nationalism) in Korea was shaped during the Hideyoshi Invasion in its collective process of fending off Japanese. Is there any part in this document that evidences the existence of (proto-)nationalism in Korea?

==='''Student 10 : (Kanghun Ahn)'''===
----
10. 三面合勢。迭爲掎角。賊少則分兵設伏。賊多則合兵攻勦。又使重臣通行節制。義兵官軍不相渙散。進退遲速。不爲異同。然後形勢壯盛而賊始可圖也。

We should merge the three teams. First, they should work on shifts, and fight tirelessly against the enemies. When the bandits are small in numbers, we should divide them, so they can lurk in ambush. When they are in large numbers, on the other hand, we should bring them together, so they can fight relentlessly. Also, have high-ranking officials be on patrol constantly [to see what is going on], and put forward timely (and pertinent) policies, so that voluntary (lit.righteous) armies and official troops are not to be separate from each other. Advance and retreat should be slow and speedy respectively, and hence not be treated equally. In so doing, their robust and stout energies can be enhanced, and thereby be integrated into the whole (military) system.

2-10. 此勢可乘。若能設計。乘夜勦擊。內外相應。數郡俱發。則如咸興巢穴所在。可以蕩覆。而枝葉次第可平。今不能然。先捕零賊。使賊知而預爲之備。而各處官軍。相環坐視。不爲力戰。殊可痛也。

This power can be elevated. Likewise, we can design proper strategies accordingly. In this regard, the best scenario is to attack and kill [enemies] in the nighttime. To this end, inner and outer soldiers should collaborate with each other, and the villages should rise up [against Japanese soldiers] simultaneously. Indeed, there are several nests and caves (enemies' hideouts) in Hamhung, and we should subdue them. In this way, minor agendas can also be put into order. Currently, however, this is not the case. [In principle], our priority is to capture Japanese soldiers. Furthermore, we should have bandits be aware of this, always be prepared accordingly (combat readiness), and thereby integrate each of them into the official military system. Nonetheless, they are merely sitting in a circle, looking askance at each other, and further not willing to fight desperately [against the enemies]. How pathetic!

Discussion questions: In this passage, Ryu Song-ryong attempts to mobilize a group of bandits from various regions into Choson's regular military system. This represents that the Choson dynasty army was extremely weak and debilitating at the time. What was the most serious problem inherent in Choson's military system in the 16th century? Further, why was the Choson government so unprepared for the Japanese invasion as such?

==='''Student 11 : (Hu Jing)'''===
----
11. 仍使江原道軍。與東面之軍合。江華義兵與西面之軍合。忠淸全羅之軍與南面之軍合。或引其前。或推其後。相機乘便。齊心一力。四方雲合。賊如罝中之兔。

Thereafter, merge the Gangwon troops with the eastern troops, join the forces of the Ganghwa troops with the western troops, and unite the Chungcheong troops with the southern troops. In this way, （our troops can) look for (good) opportunity (to launch offensive attack), by luring the bandits to the front or pushing them back. (As thus) every troop unifies the mind and converges in crowds from several directions, and eventually the bandits (will be put to rout as easy as capturing) a rabbit trapped in a net.

2-11 且臣聞宋言愼自入南道。民聞巡察使之至。遠近俱集。其數甚多。不久以罪遞免。道內民心。無所係屬。相與號呼涕泣。至於旬日然後乃散云。言愼處事能否。臣不能知。但北路之民。久淪賊中。一聞朝廷之官在境。其勢將合。而遽卽遞罷。又無代之者。雖有防禦等官。名位不重。不足以鎭壓民心。臣竊歎焉。

Moreover, your minister has heard that when Song Eonsin was assigned to the south [Hamgyeong] province at first, countless people gathered from far and near when they heard about the inspector’s arrival. But before long, Song Eonsin was dismissed for the conviction. As the local people lost their patron, they bawled and wailed in lamentation, and dissolved soon after ten days. Your minister is not capable to judge whether Eonsin had dealt with the affairs appropriately. However, the people in the north [Hamgyeong] province have been invaded by the bandits for a long time. [Assumedly] their forces would be united as long as the court appoints an official to the province. But now the inspector was ousted not long after the appointment. Even though there are defenders [in the frontier], their lowness is not able to pacify [and organize] the people. Your minister could not help but deplore.

*Discussion Questions:
1. There were two military forces during the war, namely private amies (義兵) and official troops (官軍). How was the relationship between these two forces and how did they associate with each other?

2. From the perspective of geography, how should we evaluate the importance of Honam area during the Japanese invasion?

==='''Student 12 : King Kwong Wong'''===
----
12. 而京城之中。亦必有內應相屠者矣。今聞諸處義兵。各戀鄕里。各自屯聚。惟日捕數三零賊。

And inside the capital, there must also have people who respond from within and butcher [the Japanese]. Now, I heard that the voluntary soldiers of various places, each loves their hometown, and each gathered in separate garrison. But on each day they only capture several scattered bandits.

2-12. 言愼前在熙川。遲徊累月。固不無其罪。然其遞免。當在於遲留熙川之時。不當在於已在其道之後。時難得而易失。事易去而難追。得失之幾。相去日遠。此等處置。朝廷十分量察。毋失機會。此又臣之所望也。

Ŏnsin<ref>Song Ŏnsin 宋言愼 (1542-1612) was concurrently the sunch’alsa 巡察使 (Mobile Inspector) of both P'yŏng'an 平安道 and Hamgyŏng 咸鏡道 Provinces when the Imjin War broke out.</ref> was previously in Hŭich'ŏn<ref>in modern day southern part of Chagang Province 慈江道, North Korea</ref>. He was late, hesitating for several months. Certainly, he was not without guilt. But regarding his dismissal and replacement, they should happen when he was delaying at Hŭich'ŏn, not after when he was in the province<ref>P'yŏng'an Province</ref>. A [good] moment is hard to come by, yet easy to lose. An opportunity is easy to slip through, yet difficult to seize. The timing between success and failure is separated apart by a day's distance. As for the handling of such matters, the court should wholeheartedly investigate and calculate, and should not miss [any] opportunity. This is also what your minister looking forward to.

<references/>

*Discussion Questions:
# What were the weaknesses of the Chosŏn government in dealing with this national crisis? Considering what Yu Sŏng-nyong writes in his memorial, why did the Chosŏn army fail to defend its country?

==='''Student 13 : (Zhijun Ren)'''===
----

騰書告捷。而未嘗一犯大賊。且官軍與義兵。判爲二物。進不同進。敗不相救。以此聲勢孤弱。日就散亡。終無滅賊之期

They galloped to report their victory. But they have never confronted the bandits in large numbers.in addition, the government army and righteous/private army are distinguished from each other. The marching (of the two armies) are not coordinated. (If one side was defeated), they would not come to the other’s rescue. For this reason, the militaristic momentum is isolated and inept. Every day (the army is) dissolving and deserting. There will never be a day that the bandits could be eradicated.

discussion question:

Being a prominent Confucian literato, how practical are Ryu Seong-ryong’s proposed strategies to defend Korea against the Japanese? In an ultimate national crisis like the Imjin Waeran, how the conventional distinctions between 문and 무 changed in Chosŏn society? Scholars like JaHyun Kim Haboush have argued that the spontaneous resistance organized by the righteous army marked the beginning of a prototype Korean nationalism. How is Ryu Seong-ryong’s assessment of the righteous army compare to this view?

2-13
臣以無狀。曾忝大臣。使國事至此。萬死無惜。今之所陳瞽說。俱不合宜。朝廷必已施行。而臣未及聞知。但觀時事。一日危於一日。摧心切骨。日夜流涕。零碎者不及盡。陳謹撮其大槩。仰備採擇。區區之忱。伏希少加憐察。取進止(則如咸興。一本作如咸興則。)
I am an insolent person, and ashamed to once hold the important post of the minster. Making the national matters into this circumstance, I would not regret even if die ten thousand times. What I have blindly stated above are all inappropriate. The court must have already acted on it, but I have not become aware of (the court’s action). Observing the current matters, the crisis is more urgent day by day. (The sorrow) punctures my heart and carve on my bone, I cry day and night. The trivial matters are not touched on, I prudently gathered the principal matters, present （to you）in case you would select from it. I hope you would scrutinize my humble sincerity with some sympathy.

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

*Discussion Questions:

=='''Further Readings'''==
<div style="color:#008080;">

</div>

(Translation) 陳時務箚

2017-07-10T11:40:16Z

Soyun:

(Translation) 陳時務箚

2017-07-10T06:52:32Z

Soyun:

(Translation) 陳時務箚

2017-07-10T04:49:10Z

Soyun:

(Translation) 陳時務箚

2017-07-10T04:39:29Z

Soyun: /* Student 4 : (Write your name) */

(Translation) 陳時務箚

2017-07-10T04:38:01Z

Soyun:

(Translation) 御製廣蕩

2017-07-06T08:16:06Z

Soyun:

(Translation) 茶山贈言帖

2017-07-05T01:22:50Z

Soyun:

(Translation) 御製問業

2017-07-04T20:52:50Z

Soyun:

{{Primary Source Document3
|Image = 어제문업.JPG
|English = In King Yeongjo’s own writing, when asked of my enterprises
|Chinese = 御製問業
|Korean = 어제문업(''Eoje munup'')
|Genre = [[Royal Documents]]
|Type = [[ ]]
|Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]
|Year = 1774
|Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo],
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:영조탕평비.JPG|link=(Translations) 蕩平碑|I-1-1. 蕩平碑 탕평비(''Tangpyeongbi'') 1742
파일:영조균역준천사업.JPG|link=(Translations) 御製均役濬川卽予事業|I-1-2. 御製均役濬川卽予事業 어제균역준천즉여사업(''Eoje gyunyeokjuncheonjeugyeosaeop'') 1773
파일:영조어제일초복고.JPG|link=(Translations) 御製壹初|I-1-3. 御製壹初 어제일초(''Eoje ilcho'') 1774
파일:영조어제수윤음.JPG|link=(Translations) 御製垂綸吟|I-1-4. 御製垂綸吟 어제수윤음(''Eoje suyuneum'') 1774
파일:영조어제광탕서중.jpg|link=(Translations) 御製廣蕩|I-1-5. 御製廣蕩 어제광탕(''Eoje gwangtang'') 1774
</gallery>

=='''Introduction'''==

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

{{원문텍스트
| =
御製問業
八旬事業若問於予

心窃靦然其何以答

一則蕩平自恧二字

二則均役效流緇徒

三則濬川可垂萬歲

四則復古婢類皆閑

五則叙衆子光後初

六則昨政卽大典法

同年同月日集慶書

}}

=='''Translation'''==

==='''Instructor : Jaeyoon Song'''===
----
In King Yeongjo’s own writing, "when asked of my enterprises"1.

1. 谈话isistoo.了..

==='''Student 1 : (Kim Young)'''===
----

In King Yeongjo's Own Writing, "When Asked of My Enterprises"

If someone asked me about my enterprises at the age of eighty,
deep inside my mind I would be embarrassed as to what to say.
The first achievement was the Policy of Impartiality, yet I am not worthy of claiming those two words;
the second was the Equitable Tax Law, the effect of which reached even the Buddhist monks;
the third was dredging the [Chenggye] River, so people would benefit from it for ten thousand generations;
the fourth was restoring the ancient institution, so even the class of female slaves could all be leisurely;
the fifth was lining up the multitudes, for the first time since Jagwang;
the sixth was the governance of the past, that is to say the Great Code for Administering the Country.
Written at Jipgyeong Hall.

Discussion Questions:
1. What does Yeongjo mean by taxing only men and now women? How was the policy actually implemented? What changes took place in society after the this new taxation law was enforced?
2. Why was Yeongjo so focused on increasing the rights of the sons of concubines? How did the sons of concubines generally live in the late Joseon dynasty? What careers did they usually take and what roles did they play in the family?

==='''Student 2 : (Irina)'''===

Answering About my King’s Enterprises

If someone asks me about my achievements at age of eighty,

my heart will be wrapped with embracement how to answer.

The first enterprise was the System of broad equality (1),

although not only I do deserve recognition for its implementation.

The second one was the Parity of corvee labor,

benefiting even Buddhist monks.

Third achievement was Waterways dredging system,

which will serve ten thousand generations.

In the fourth place, I have restored the ancient order,

making even female slaves to be released.

The fifth achievement was to uproot injustice in social order,

and now it is the first time done since Ja-gwan (2).

I restored the policy of previous dynasties,

relying on The Great Code of Administration (3).

(1) The system of broad equality 蕩平策|탕평책 was a system of distribution of official positions between members of different factions, implemented by King Yeonjo to put an end to the factional strife.

(2) Ryu Ja-gwan柳子光|류자관 (1439-1512) was famous military leader, literati and writer. His mother was concubine just like King Yeongjo’s mother. During the Joseon dynasty, the illegitimate sons were in an unequal position as compared to the sons of the first wife, and King Yeongjo aimed to change this social order.

(3) The Great Code of Administration 經國大典|경국대전 (late 15th century) is the first legislation book of Joseon dynasty.

==='''Student 3 : (Masha)'''===
----
Royal Compilation "Inquiring into the Enterprise"

When asked about my undertakings of eighty years, In my mind I am deeply embarrassed, how can I respond to that?
First, [the policy of] inclusiveness and equality. I am ashamed myself for these two words.
Second, equal corvée labor. Its effect spread to the Buddhist monks.
Third, dredging of the waterways. It could be handed down for ten thousands of years.
Fourth, returning to antiquity. The female slaves and their kind are all relieved from their duty.
Fifth, ordering the masses. Since the times of Ziguang he was the first.
Sixth, government of the previous era. This was Great Regulations and Laws.

Questions:

- What do these documents tell us about King Yeongjo's personality?
- Could King Yeongjo's background motivate him to instigate the reforms he carried out? Which particular aspects of his background?
- How important were the ties to the Chinese court and culture at the time? How were they expressed and reflected upon? How did King Yeongjo express his attitude towards the classics and Confucian values?

==='''Student 4 : (Jong Woo Park)'''===
----
御製問業
In King Yǒngjo's own writing, when asked of my achievement

八旬事業若問於予
If someone asks me about what I have done during my entire 80 years,

心窃靦然其何以答
I feel deeply embarrassed to answer.

一則蕩平自恧二字
The first is the Policy of Impartiality [although] I am not deserved for these two characters (t'angp'yŏng).

二則均役效流緇徒
The second is the Equalized Tax Law, which benefited even Buddhist monks.

三則濬川可垂萬歲
The third is to dredge the Chǒnggye stream, which benefited many generations to come.

四則復古婢類皆閑
The fourth is to set up a new law according to antiquity, which enabled even female slaves to enjoy leisure.

五則叙衆子光後初
The fifth is to abolish discriminations against sons of concubine. It was first since the time of Yu Chagwang.

六則昨政卽大典法
The sixth is to compile ........... no time hahaha :)

同年同月日集慶書

Questions:
Why did King Yǒngjo produce document justifying/promoting his own achievement? What might be a socio-political circumstance that led him to write these document?

==='''Student 5 : (Kanghun Ahn)'''===
----
The Royal Order of Asking about King Yongjo's Accomplishments

If someone would ask me about the accomplishments of my eighty-year life, my heart should be earnestly brazen (and embarrassed). How can I answer that question? Firstly, I brought forth the policy of harmony (Tangpyong), the two letters of which I do not deserve to be called after all. Secondly, I equalized the corvee system, which subsequently affected and flew into a group of monastics. Thirdly, I initiated and completed the project of dredging the Chonggye creek, the achievement of which would last forever. Fourth, I endeavored to revive antiquity (the wisdom of ancient sages), and hence brought freedom (and autonomy) to female slaves and the likes. Fifth, I tried to place the masses in order, ever since the time of Yu Chagwang. Sixth, I attempted to emulate the politics of the past, which led to the compilation of the Soktaejon.

Written at the Chipkyong Hall.

Question: In the mainstream narrative of Korean history, King Yongjo has been considered as the most Confucian ruler throughout the Choson dynasty. In this sense, it seems a bit extraordinary that he indeed endeavored to decrease the burden of taxation for female members of the population (albeit following the Chinese model). Then, would it be possible to reevaluate Yongjo as a relatively feminist monarch of the Choson dynasty in conjunction with the texts we dealt with today?

==='''Student 6 : (Hu Jing)'''===
----
In King Yeongjo's own writing, when asked of my enterprises

If someone asks me about my enterprises during the past 80 years as a King, I deeply feel embarrassed with how to answer this question.
First, it was the Pacification Policy, which I am not deserved for the two characters.
Second, it was the Labor Equalization Law, which benefits the Buddhist monks.
Third, (I think) the Dredging River Policy could benefit ( Joseon people ) for many generations.
Fourth, (I tried to) restore the ancient (governing) ways to lighten the burden of people like female slaves.

Questions:

1. Why did King Yeongjo implement new policies? What is the historical background?

2. Is there any clue that King Yeongjo's policies followed Chinese policy or tradition?

==='''Student 7 : (King Kwong Wong)'''===
----
Royal Writing of King Yongjo's Reflection on His Governance.

After living for 80 years, if someone asks about my reflection upon my governance, I feel deeply ashamed. How can I respond that?
First, I implemented the policy of "Magnificant Harmony"*1 but it was neither magnificent nor harmonious.
Second, I equalized taxation and corvee labor. It was so effective that it even benefitted Buddhist monks.
Third, I dredged the river, so that it can serve people for many years.
Fourth, I restored to ancient policies, so that all slaves will have time of leisure.
Fifth, I gathered and ranked talented people. This was the first time after Yu Ja-kwang.
Sixth, I compiled all policies from the past, which is called the Continuation of the Great Codes of Administration.

Same year, same month and day, written at

*note 1 translation from JaHyun Kim Haboush

Question:
Why did King Yongjo want to reflect his own governance? And why did he obsess with restoring ancient policies?

==='''Student 8 : Zhijun Ren'''===

御製問業
In king Yeongjo’s own writing, reflection on my life-long enterprise
八旬事業若問於予
Should you inquire of the enterprises that I have achieved in the eighty years of my life,
心窃靦然其何以答
I am deeply embarrassed without being able to give an answer.
一則蕩平自恧二字
the first achievement is that I implemented the politics of inclusiveness and impartiality.
But I am ashamed that I don’t deserve these two characters.
二則均役效流緇徒
The second achievement is the equalization of labor services.
The effect of this policy even benefits the Buddhist monks.
三則濬川可垂萬歲
The third achievement is dredging the river. It is an enterprise that will last ten-thousand generations.
四則復古婢類皆閑
the fourth achievement is the restoration of antiquity. The burdens of female slaves and the likes have been lightened so that they become idle.
五則叙衆子光後初
the fifth is the appraising and ranking of the mass. it is the first time since the time of Ryu Jagwang.

To reach everyone evenly without getting intimate with a particular one is the public mindedness of a superior man.
To get intimate with a particular one without reaching out evenly is the private interest of a lesser mean man.

==='''Student 9 : (Lidan Liu)'''===
----
In the King’s own writing “Being asked of my achievements”

If somebody asked about my accomplishment in my eighty-years lifetime, I privately feel uneasy/blushed/ashamed. What would I used to answer that?

First, pacification and impartiality, [though] I feel rather bashful/ reluctant with these two characters.
Second, equalizing labor services. The beneficiary reached to Buddhist monks.
Third, dredging the rivers. The benefit will last for ten thousand years.
Fourth, restoring ancient laws, thus female slaves and the likes all became leisured.
Fifth, ranking the multitude, which initiated from Yu Chagwang.
Sixth, [adopting] yester policies, which is the [compilation of the] Grand Code of Managing the Country.

Written in the Chipkyŏng Hall (Hall of Amassing Benedictions)

==='''Student 10 : Martin Gehlmann'''===
----
御製問業
Royal writing, when asked about accomplishments
八旬事業若問於予
At the age of eighty, when asked of my accomplishments
心窃靦然其何以答
I modestly blush, how can I answer this?
一則蕩平自恧二字
First, implementing the policy of leveling the flows (Trump-speak: Draining the swamp)*1, I’m shameful of these two characters
二則均役效流緇徒
Second, balancing the labour, benefiting the Buddhist monks.
三則濬川可垂萬歲
Third, dredging the rivers, allowing them to descend for future generations
四則復古婢類皆閑
Fourth, restoring antiquity, female slaves and the like all can be idle.
五則叙衆子光後初
Fifth, ordering the masses, since the time of Yu Chagwang*2 this is a first.
六則昨政卽大典法
Sixth, employing governance of the past, exactly as the Code of Law.*3
同年同月日集慶書
Same Year, same date, written in Chipkyŏng Hall*4

*1 蕩平策 T'angp'yŏng ch'aek, a policy of rotating public offices between members of different factions implemented by King Yeongjo to curb the severe factional strife
*2 柳子光, Yu Chagwang (1439-1512),
*3 經國大典, Kyŏngguk Taejŏn, referring to the Code of Law
*4 集慶堂, Chipkyŏng Tang

Questions:
1. Who is Yeongjo writing this text for? Who would ask/judge the Kings achievements?

==='''Student 11 : (Write your name)'''===
----
Document 1

If I were asked about my undertakings during my eighty years of age, the shyness of my mind would make me hesitant to answer it.
The number one is the Policy of impartiality.
I do not dare to say that I deserve those three words.
The second is Equivalent Taxation, which had effects even on monks.
The third is dredging Chenggyecheon stream, whose result would be enjoyed by many generations to come.
The fourth is setting up a new law according to the ancient policy, which relieved female slaves from their duties.
The fifth is employing sons of a concubine to hold high government positions, for the first time since Yu Jakwang's case.
And the sixth is _____________, which resulted in the Great Code of Administration

Question:
Who was the most influential person for Youngjo in his public life?

==='''Student 12 : (Write your name)'''===
----
In king's own writing "Reflections on my accomplishments"
At the age of eighty, when I am asked about my achievements,
deep inside I feel shameful. How can I answer the question?
The first is the policy of Great Inclusiveness. I am humbled by the two characters.
The second is the Equalized Tax. The effect has reached the Buddhist monks.
The third is the Dredging of the Stream. This would benefit generations to come.
The fourth is the restoration of antiquity. This law waived the burden of tax of female slaves.

How did King Yeongjo evaluate his merits and accomplishments?
Why did he want to leave this royal writing about his own enterprises?

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

영조가 자신의 업에 대한 물음

팔순의 사업을
나에게 묻는다면
속으로 부끄러워 무안하여
어찌 대답할 수 있겠는가?
첫 번째는 탕평이니
스스로 부끄러운 두 글자이고
두 번째는 균역이니
효험이 승도에게 까지 미쳤다.
세 번째는 치수사업이니
가히 만세에 드리웠다.
네 번째는 옛으로의 회복이니
여종들조차도 모두 한가해졌다.
다섯 번째는 서얼의 등용이니
유자광 이후 처음이다.
여섯번째는 법도의 개정이니
속대전의 편찬이다.

같은 해 같은 달 같은 일 집경당에서 씀

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

=='''Further Readings'''==
<div style="color:#008080;">
* View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''
* View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''
</div>

(Translation) 御製問業

2017-07-04T07:06:20Z

Soyun:

{{Primary Source Document3
|Image = 어제문업.JPG
|English = In King Yeongjo’s own writing, when asked of my enterprises
|Chinese = 御製問業
|Korean = 어제문업(Eoje munup)
|Genre = [[Royal Documents]]
|Type = [[ ]]
|Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]
|Year = 1774
|Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo],
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:영조탕평비.JPG|link=(Translations) 蕩平碑|蕩平碑 탕평비(Tangpyeong bi) 1742
파일:영조균역준천사업.JPG|link=(Translations) 御製均役濬川卽予事業|御製均役濬川卽予事業 어제균역준천즉여사업(Eoje Gyunyeok juncheon yeo-saeop) 1773
파일:영조어제일초복고.JPG|link=(Translations) 御製壹初|御製壹初 어제 일초(Eoje ilcho) 1774
파일:영조어제수윤음.JPG|link=(Translations) 御製垂綸吟|御製垂綸吟 어제수윤음(Eoje suyuneum) 1774
파일:영조어제광탕서중.jpg|link=(Translations) 御製廣蕩|御製廣蕩 어제광탕(Eoje gwangtang) 1774
</gallery>

=='''Introduction'''==

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

{{원문텍스트
| =
御製問業
八旬事業若問於予

心窃靦然其何以答

一則蕩平自恧二字

二則均役效流緇徒

三則濬川可垂萬歲

四則復古婢類皆閑

五則叙衆子光後初

六則昨政卽大典法

同年同月日集慶書

}}

=='''Translation'''==

==='''Instructor : Jaeyoon Song'''===
----
In King Yeongjo’s own writing, "when asked of my enterprises"1.

1. 谈话isistoo.了..

==='''Student 1 : (Kim Young)'''===
----

In King Yeongjo's Own Writing, "When Asked of My Enterprises"

If someone asked me about my enterprises at the age of eighty,
deep inside my mind I would be embarrassed as to what to say.
The first achievement was the Policy of Impartiality, yet I am not worthy of claiming those two words;
the second was the Equitable Tax Law, the effect of which reached even the Buddhist monks;
the third was dredging the [Chenggye] River, so people would benefit from it for ten thousand generations;
the fourth was restoring the ancient institution, so even the class of female slaves could all be leisurely;
the fifth was lining up the multitudes, for the first time since Jagwang;
the sixth was the governance of the past, that is to say the Great Code for Administering the Country.
Written at Jipgyeong Hall.

Discussion Questions:
1. What does Yeongjo mean by taxing only men and now women? How was the policy actually implemented? What changes took place in society after the this new taxation law was enforced?
2. Why was Yeongjo so focused on increasing the rights of the sons of concubines? How did the sons of concubines generally live in the late Joseon dynasty? What careers did they usually take and what roles did they play in the family?

==='''Student 2 : (Write your name)'''===
Questions:
1. What was the connection between Yeonjo's personality and the reforms he made?
2. Reading these documents, what image of late Joseon society you can describe?
3. What was the reaction of the people to these reforms and what was the reaction of the officials?

Answering About my King’s Enterprises

If someone asks me about my achievements at the age of eighty
My heart will be wrapped of embracement how to answer.
The first enterprise was the system of broad equality (1)
Although not only I do deserve recognition for its creation.
The second one was the forced labor parity
Benefiting even Buddhist monks (2).

(1) The system of broad equality 蕩平策|탕평책 is …
(2) During Joseon period Buddhist monks were …

==='''Student 3 : (Masha)'''===
----
Royal Compilation "Inquiring into the Enterprise"

When asked about my undertakings of eighty years, In my mind I am deeply embarrassed, how can I respond to that?
First, [the policy of] inclusiveness and equality. I am ashamed myself for these two words.
Second, equal corvée labor. Its effect spread to the Buddhist monks.
Third, dredging of the waterways. It could be handed down for ten thousands of years.
Fourth, returning to antiquity. The female slaves and their kind are all relieved from their duty.
Fifth, ordering the masses. Since the times of Ziguang he was the first.
Sixth, government of the previous era. This was Great Regulations and Laws.

==='''Student 4 : (Jong Woo Park)'''===
----
御製問業
In King Yǒngjo's own writing, when asked of my achievement

八旬事業若問於予
If someone asks me about what I have done during my entire 80 years,

心窃靦然其何以答
I feel deeply embarrassed to answer.

一則蕩平自恧二字
The first is the Policy of Impartiality [although] I am not deserved for these two characters (t'angp'yŏng).

二則均役效流緇徒
The second is the Equalized Tax Law, which benefited even Buddhist monks.

三則濬川可垂萬歲
The third is to dredge the Chǒnggye stream, which benefited many generations to come.

四則復古婢類皆閑
The fourth is to set up a new law according to antiquity, which enabled even female slaves to enjoy leisure.

五則叙衆子光後初
The fifth is to abolish discriminations against sons of concubine. It was first since the time of Yu Chagwang.

六則昨政卽大典法
The sixth is to compile ........... no time hahaha :)

同年同月日集慶書

==='''Student 5 : (Kanghun Ahn)'''===
----
The Royal Order of Asking about King Yongjo's Accomplishments

If someone would ask me about the accomplishments of my eighty-year life, my heart should be earnestly brazen (and embarrassed). How can I answer that question? Firstly, I brought forth the policy of harmony (Tangpyong), the two letters of which I do not deserve to be called after all. Secondly, I equalized the corvee system, which subsequently affected and flew into a group of monastics. Thirdly, I initiated and completed the project of dredging the Chonggye creek, the achievement of which would last forever. Fourth, I endeavored to revive antiquity (the wisdom of ancient sages), and hence brought freedom (and autonomy) to female slaves and the likes. Fifth, I tried to place the masses in order, ever since the time of Yu Chagwang. Sixth, I attempted to emulate the politics of the past, which led to the compilation of the Soktaejon.

Written at the Chipkyong Hall.

==='''Student 6 : (Hu Jing)'''===
----
In King Yeongjo's own writing, when asked of my enterprises

If someone asks me about my enterprises during the past 80 years as a King, I deeply feel embarrassed with how to answer this question.
First, it was the Pacification Policy, which I am not deserved for the two characters.
Second, it was the Labor Equalization Law, which benefits the Buddhist monks.
Third, (I think) the Dredging River Policy could benefit ( Joseon people ) for many generations.
Fourth, (I tried to) restore the ancient (governing) ways to lighten the burden of people like female slaves.

==='''Student 7 : (King Kwong Wong)'''===
----
At the age of 80, if someone ask about my reflection upon my goverance, I feel deeply ashamed. How can I respond?
First, I implemented the policy of "Magnificant Harmony" but it was neither magnificant nor harmony.
Second, I equalized taxation and corvee labor. It was so effective that it even benefitted Buddhist monks.
Third, I dredged the river, so that it can serve people for many years.
Fourth, I restored to ancient policies, so that all slaves will have time of leisure.
Fifth, I gathered and ranked talented people. This was the first time after Yu Ja-gwang.
Sixth, I compiled all policies from the past, which is called the Continuation of the Codes of Goverance.

Same year, same month and day, written at

==='''Student 8 : Zhijun Ren'''===

御製問業
In king Yeongjo’s own writing, reflection on my life-long enterprise
八旬事業若問於予
Should you inquire of the enterprises that I have achieved in the eighty years of my life,
心窃靦然其何以答
I am deeply embarrassed without being able to give an answer.
一則蕩平自恧二字
the first achievement is that I implemented the politics of inclusiveness and impartiality.
But I am ashamed that I don’t deserve these two characters.
二則均役效流緇徒
The second achievement is the equalization of labor services.
The effect of this policy even benefits the Buddhist monks.
三則濬川可垂萬歲
The third achievement is dredging the river. It is an enterprise that will last ten-thousand generations.
四則復古婢類皆閑
the fourth achievement is the restoration of antiquity. The burdens of female slaves and the likes have been lightened so that they become idle.
五則叙衆子光後初
the fifth is the appraising and ranking of the mass. it is the first time since the time of Ryu Jagwang.

To reach everyone evenly without getting intimate with a particular one is the public mindedness of a superior man.
To get intimate with a particular one without reaching out evenly is the private interest of a lesser mean man.

==='''Student 9 : (Lidan Liu)'''===
----
In the King’s own writing “Being asked of my achievements”

If somebody asked about my accomplishment in my eighty-years lifetime, I privately feel uneasy/blushed/ashamed. What would I used to answer that?

First, pacification and impartiality, [though] I feel rather bashful/ reluctant with these two characters.
Second, equalizing labor services. The beneficiary reached to Buddhist monks.
Third, dredging the rivers. The benefit will last for ten thousand years.
Fourth, restoring ancient laws, thus female slaves and the likes all became leisured.
Fifth, ranking the multitude, which initiated from Yu Chagwang.
Sixth, [adopting] yester policies, which is the [compilation of the] Grand Code of Managing the Country.

Written in the Chipkyŏng Hall (Hall of Amassing Benedictions)

==='''Student 10 : Martin Gehlmann'''===
----
御製問業
Royal writing, when asked about accomplishments
八旬事業若問於予
At the age of eighty, when asked of my accomplishments
心窃靦然其何以答
I modestly blush, how can I answer this?
一則蕩平自恧二字
First, implementing the policy of leveling the flows (Trump-speak: Draining the swamp)*1, I’m shameful of these two characters
二則均役效流緇徒
Second, balancing the labour, benefiting the Buddhist monks.
三則濬川可垂萬歲
Third, dredging the rivers, allowing them to descend for future generations
四則復古婢類皆閑
Fourth, restoring antiquity, female slaves and the like all can be idle.
五則叙衆子光後初
Fifth, ordering the masses, since the time of Yu Chagwang*2 this is a first.
六則昨政卽大典法
Sixth, employing governance of the past, exactly as the Code of Law.*3
同年同月日集慶書
Same Year, same date, written in Chipkyŏng Hall*4

*1 蕩平策 T'angp'yŏng ch'aek, a policy of rotating public offices between members of different factions implemented by King Yeongjo to curb the severe factional strife
*2 柳子光, Yu Chagwang (1439-1512),
*3 經國大典, Kyŏngguk Taejŏn, referring to the Code of Law
*4 集慶堂, Chipkyŏng Tang

Questions:
1. Who is Yeongjo writing this text for? Who would ask/judge the Kings achievements?

==='''Student 11 : (Write your name)'''===
----
Document 1

If I were asked about my undertakings during my eighty years of age, the shyness of my mind would make me hesitant to answer it.
The number one is the Policy of impartiality.
I do not dare to say that I deserve those three words.
The second is Equivalent Taxation, which had effects even on monks.
The third is dredging Chenggyecheon stream, whose result would be enjoyed by many generations to come.
The fourth is setting up a new law according to the ancient policy, which relieved female slaves from their duties.
The fifth is employing sons of a concubine to hold high government positions, for the first time since Yu Jakwang's case.
And the sixth is _____________, which resulted in the Great Code of Administration

Question:
Who was the most influential person for Youngjo in his public life?

==='''Student 12 : (Write your name)'''===
----
In king's own writing "Reflections on my accomplishments"
If I am asked about my eighty years of achievements.
I feel a shame deep inside to answer to the question.
First, the policy of Political Inclusiveness, and however, I am humbled to deserve the credit of the two characters.
Second is the Equalized Corvee Labor Service, of which effectiveness penetrated even to the Buddhist monks.
Third is the Dredging of Cheongye Stream, which would affect the generations to come.
Fourth is the restoration of antiquity, which freed female servants from the burden of paying tribute.

How did King Yeongjo appreciate his merits and enterprises?
Why did he want to leave this royal writing about his own enterprises?

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

영조가 자신의 업에 대한 물음

팔순의 사업을
나에게 묻는다면
속으로 부끄러워 무안하여
어찌 대답할 수 있겠는가?
첫 번째는 탕평이니
스스로 부끄러운 두 글자이고
두 번째는 균역이니
효험이 승도에게 까지 미쳤다.
세 번째는 치수사업이니
가히 만세에 드리웠다.
네 번째는 옛으로의 회복이니
여종들조차도 모두 한가해졌다.
다섯 번째는 서얼의 등용이니
유자광 이후 처음이다.
여섯번째는 법도의 개정이니
속대전의 편찬이다.

같은 해 같은 달 같은 일 집경당에서 씀

why he is shameful about 탕평

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

=='''Further Readings'''==
<div style="color:#008080;">
* View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''
* View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''
</div>

(Translation) 蕩平碑

2017-07-04T04:49:35Z

Soyun:

{{Primary Source Document3
|Image = 영조탕평비.JPG
|English =
|Chinese = 蕩平碑
|Korean = 탕평비(Tangpyeong bi)
|Genre = [[Royal Documents]]
|Type =
|Author = [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo]
|Year = 1742
|Key Concepts= [https://en.wikipedia.org/wiki/Yeongjo_of_Joseon King Yeongjo],
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:어제문업.JPG|link=(Translations) 御製問業|御製問業 어제문업(Eoje munup) 1774
파일:영조균역준천사업.JPG|link=(Translations) 御製均役濬川卽予事業|御製均役濬川卽予事業 어제균역준천즉여사업(Eoje Gyunyeok juncheon yeo-saeop) 1773
파일:영조어제일초복고.JPG|link=(Translations) 御製壹初|御製壹初 어제 일초(Eoje ilcho) 1774
파일:영조어제수윤음.JPG|link=(Translations) 御製垂綸吟|御製垂綸吟 어제수윤음(Eoje suyuneum) 1774
파일:영조어제광탕서중.jpg|link=(Translations) 御製廣蕩|御製廣蕩 어제광탕(Eoje gwangtang) 1774
</gallery>

=='''Introduction'''==

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

{{원문텍스트
| =
周而弗比乃君子之公心<br/>
比而弗周寔小人之私意

}}

=='''Translation'''==

==='''Instructor : Jaeyoon Song'''===
----

==='''Student 1 : (Kim Young)'''===
----
To be broad-minded and not take sides is the public-mindedness of a gentleman. To take sides and not be broad-minded is the selfish intention of a petty man.

==='''Student 2 : (Irina)'''===
----
Those who is open-minded does not make troubles
The noble man is devoted to the public interests.
Those who make troubles is not open-minded
He is devoted to his selfish aim.

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

==='''Student 4 : (Write your name)'''===
----

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

==='''Student 6 : (Hu Jing)'''===
----
The public mind of a superior man is to be catholic but not partisan; while the selfishness of a mean person is the contrary behavior.

==='''Student 7 : (King Kwong Wong)'''===
----
To be inclusive and not to be partisan is the public-mindedness of righteous men.
To be partisan and not to be inclusive is the selfish intent of lowly persons.

==='''Student 8 : (Zhijun Ren)'''===
----

To reach everyone evenly and equally without getting intimate with a particular one is the public-mindedness of a superior man.
To get intimate with a particular one without reaching out evenly is the private interest of a lesser mean man.

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

==='''Student 10 : Martin Gehlmann'''===
----
周而弗比乃君子之公心
Well-rounded and not partial is the high-minded man’s public spirit
比而弗周寔小人之私意
Partial and not well-rounded is the mean man’s self-serving intent.

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

==='''Student 12 : (Write your name)'''===
----
Being inclusive and not partisan is the public-mindedness of the superior persons.
Not being inclusive and being partisan is the selfish mind of the mean persons.

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

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

=='''Further Readings'''==
<div style="color:#008080;">
* View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''
* View together with '''[[정조 윤음 번역|(Translation) King Jeongjo, “Royal dictum to encourage farming” (Gweonnong yuneum 勸農綸音, 1781)]]'''
</div>

(Translation) 御製問業

2017-07-04T02:44:40Z

Soyun:

장서각위키 - 사용자 기여 [ko]

(Translation) 御製廣蕩

(Translation) 茶山 贈言帖

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 御製廣蕩

(Translation) 茶山 贈言帖

(Translation) 御製問業

(Translation) 御製問業

(Translation) 蕩平碑

(Translation) 御製問業

(Translation) 茶山贈言帖

(Translation) 茶山贈言帖