(Translation) 朴趾源擬請疏通疏 - 편집 역사

2022년 2월 14일 (월) 16:42에 Lotus님의 편집

2022-02-14T16:42:07Z

2022년 2월 14일 (월) 16:39에 Lotus님의 편집

2022-02-14T16:39:12Z

차이 보기

2022년 2월 13일 (일) 23:00에 Lotus님의 편집

2022-02-13T23:00:58Z

Kingkwow: /* Student 7 : King Kwong Wong */

2018-07-19T06:49:02Z

‎Student 7 : King Kwong Wong

Kingkwow: /* Student 7 : King Kwong Wong */

2018-07-19T06:48:05Z

‎Student 7 : King Kwong Wong

Kingkwow: /* Student 7 : King Kwong Wong */

2018-07-19T06:45:25Z

‎Student 7 : King Kwong Wong

Kingkwow: /* Student 7 : King Kwong Wong */

2018-07-19T06:40:11Z

‎Student 7 : King Kwong Wong

Kingkwow: /* Student 7 : King Kwong Wong */

2018-07-19T06:35:01Z

‎Student 7 : King Kwong Wong

Kingkwow: /* Student 7 : King Kwong Wong */

2018-07-19T06:25:06Z

‎Student 7 : King Kwong Wong

2bthebridge: /* Student 11 : Lee Goeun */

2018-07-19T06:07:56Z

‎Student 11 : Lee Goeun

@@ 15번째 줄: / 15번째 줄: @@
 }}
 [[File:Backward.png|right|40px|link=2018 Summer Hanmun Workshop (Advanced)#Primary Sources for Korean Studies]]
+<gallery>
+</gallery>
 =='''Introduction'''==
-−
-−
 =='''Original Script'''==

@@ 7번째 줄: / 7번째 줄: @@
 |Type =
 |Author =  朴趾源
-|Year = 1932
+|Year =
 |Key Concepts=
 |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]

@@ 223번째 줄: / 223번째 줄: @@
 今之庶孽。<span style="color:red">郞署</span>猶不得爲。<span style="color:red">侍從</span>安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序 朝班。而卒同輿儓。該署輪對。或襯 耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
 <br />
-Nowadays secondary sons are not allowed to become even <span style="color:red">a court secretary</span>, how can they dare to expect becoming <span style="color:red">an aide of the king</span>? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they fill the rank temporarily in the officialdom and eventually sink as low as servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot bear undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has illnesses that his heart is in danger. The ''Book of Rites'' says,"Entering the school according to their teeth."<ref>This refers to the ''Book of Rites'' 禮記 3:39.</ref> "According to their teeth" means according to their age. ''The Mean'' says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth."<ref>This refers to ''The Mean'' 中庸 19</ref> "According to their hairs" means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to illustrate human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at ''Piyong'' <ref>The highest educational institution during the Zhou period of China (c. 1046-256 BCE)</ref>, where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. ''The Analects'' says, "Using culture to meet friends, using friendship to supplement benevolence."<ref>This refers to ''The Analects'' 論語 12:24.</ref> ''Mencius'' says, "Friendship means befriending one's virtue." Therefore, "do not befriend one base on seniority, social status, nor familial relationship."<ref>This refers to ''Mencius'' 孟子 5:12.</ref> Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.
+Nowadays secondary sons are not allowed to become even <span style="color:red">a court secretary</span>, how can they dare to expect becoming <span style="color:red">an aide of the king</span>? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they fill the rank temporarily in the officialdom and eventually sink as low as servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot bear undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has illnesses that his heart is in danger. The ''Book of Rites'' says,"Entering the school according to their teeth."<ref>This refers to the ''Book of Rites'' 禮記 3:39.</ref> "According to their teeth" means according to their age. ''The Mean'' says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth."<ref>This refers to ''The Mean'' 中庸 19.</ref> "According to their hairs" means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to illustrate human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at ''Piyong'' <ref>The highest educational institution during the Zhou period of China (c. 1046-256 BCE)</ref>, where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. ''The Analects'' says, "Using culture to meet friends, using friendship to supplement benevolence."<ref>This refers to ''The Analects'' 論語 12:24.</ref> ''Mencius'' says, "Friendship means befriending one's virtue." Therefore, "do not befriend one base on seniority, social status, nor familial relationship."<ref>This refers to ''Mencius'' 孟子 5:12.</ref> Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.
 *Discussion Questions:

@@ 221번째 줄: / 221번째 줄: @@
 ----
 *Translations:
-今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序 朝班。而卒同輿儓。該署輪對。或襯 耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
+今之庶孽。<span style="color:red">郞署</span>猶不得爲。<span style="color:red">侍從</span>安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序 朝班。而卒同輿儓。該署輪對。或襯 耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
 <br />
-Nowadays secondary sons are not allowed to become even a court secretary, how can they dare to expect becoming an aide of the king? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they fill the rank temporarily in the officialdom and eventually sink as low as servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot bear undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has illnesses that his heart is in danger. The ''Book of Rites'' says,"Entering the school according to their teeth."<ref>This refers to the ''Book of Rites'' 禮記 3:39.</ref> "According to their teeth" means according to their age. ''The Mean'' says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth."<ref>This refers to ''The Mean'' 中庸 19</ref> "According to their hairs" means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to illustrate human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at ''Piyong'' <ref>The highest educational institution during the Zhou period of China (c. 1046-256 BCE)</ref>, where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. ''The Analects'' says, "Using culture to meet friends, using friendship to supplement benevolence."<ref>This refers to ''The Analects'' 論語 12:24.</ref> ''Mencius'' says, "Friendship means befriending one's virtue." Therefore, "do not befriend one base on seniority, social status, nor familial relationship."<ref>This refers to ''Mencius'' 孟子 5:12.</ref> Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.
+Nowadays secondary sons are not allowed to become even <span style="color:red">a court secretary</span>, how can they dare to expect becoming <span style="color:red">an aide of the king</span>? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they fill the rank temporarily in the officialdom and eventually sink as low as servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot bear undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has illnesses that his heart is in danger. The ''Book of Rites'' says,"Entering the school according to their teeth."<ref>This refers to the ''Book of Rites'' 禮記 3:39.</ref> "According to their teeth" means according to their age. ''The Mean'' says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth."<ref>This refers to ''The Mean'' 中庸 19</ref> "According to their hairs" means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to illustrate human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at ''Piyong'' <ref>The highest educational institution during the Zhou period of China (c. 1046-256 BCE)</ref>, where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. ''The Analects'' says, "Using culture to meet friends, using friendship to supplement benevolence."<ref>This refers to ''The Analects'' 論語 12:24.</ref> ''Mencius'' says, "Friendship means befriending one's virtue." Therefore, "do not befriend one base on seniority, social status, nor familial relationship."<ref>This refers to ''Mencius'' 孟子 5:12.</ref> Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.
 *Discussion Questions:

@@ 223번째 줄: / 223번째 줄: @@
 今之庶孽。郞署猶不得爲。侍從安敢望乎。雖有願忠之心。補袞非職。雖抱經綸之才。展布無地。引儀臚傳。暫序 朝班。而卒同輿儓。該署輪對。或襯 耿光。而不免疎逖。進不敢爲大夫之事。退不忍爲齊民之業。所謂國之孤臣。家之孽子。疹疾而心危者也。禮曰。入學以齒。以齒者。尙年也。傳曰。燕毛。所以序齒也。毛者。髮之黑白也。今之庶孽入太學。則不得序齒。黃髮鮐背者居下。勝冠者反坐上座。夫太學所以明人倫也。故自天子之元子衆子。以至諸侯之世子。尙得齒學。所以示悌於天下也。天子視學於辟雍。有乞言饗食之禮。所以廣孝於天下也。由是觀之。庶孽之不得序齒於太學。非先王廣孝悌之道也。傳曰。以文會友。以友輔仁。孟子曰。友也者。友其德也。故不挾長。不挾貴。不挾兄弟而友。貴賤雖殊。有德則可師也。年齒不齊。輔仁則可友也。况乃庶孽。固皆士族之子弟耳。
 <br />
-Nowadays secondary sons are not allowed to become even a court secretary, how can they dare to expect becoming an aide of the king? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they fill the rank temporarily in the officialdom and eventually sink as low as servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot bear undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has illnesses that his heart is in danger. The ''Book of Rites'' says,"Entering the school according to their teeth."<ref>This refers to the ''Book of Rites'' 禮記 5:39.</ref> "According to their teeth" means according to their age. ''The Mean'' says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth."<ref>This refers to ''The Mean'' 中庸 19</ref> "According to their hairs" means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to illustrate human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at ''Piyong'' <ref>The highest educational institution during the Zhou period of China (c. 1046-256 BCE)</ref>, where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. ''The Analects'' says, "Using culture to meet friends, using friendship to supplement benevolence."<ref>This refers to ''The Analects'' 論語 12:24.</ref> ''Mencius'' says, "Friendship means befriending one's virtue." Therefore, "do not befriend one base on seniority, social status, nor familial relationship."<ref>This refers to ''Mencius'' 孟子 5:12.</ref> Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.
+Nowadays secondary sons are not allowed to become even a court secretary, how can they dare to expect becoming an aide of the king? Although they have a desire of being loyal, they do have the duty to admonish the ruler. Although they hold the talent of statesmanship, they have no grounds to exercise and display it. Leading the ceremony and transmitting the royal order, they fill the rank temporarily in the officialdom and eventually sink as low as servants. Preparing the signature of documents and in turn asking the king about politics, sometimes serving as a foil, they are unavoidably estranged and become idle. On one hand, they dare not to handle the affairs of ministers; on the other, they cannot bear undertaking the professions of commoners. This is the so-called the solitary minister of a state and the secondary son of a family. who has illnesses that his heart is in danger. The ''Book of Rites'' says,"Entering the school according to their teeth."<ref>This refers to the ''Book of Rites'' 禮記 3:39.</ref> "According to their teeth" means according to their age. ''The Mean'' says, "At the concluding feast, places were given according to their hairs, by doing so one can put them into order according to their teeth."<ref>This refers to ''The Mean'' 中庸 19</ref> "According to their hairs" means according to the blackness and whiteness of their hairs. The current entrance requirement to the Grand Academy does not put applicants in the order of their teeth. Those who have yellow hairs and black spots on their back are ranked below; those who just received their cap, on the contrary, sit at the top. In principle, the Grand Academy is used to illustrate human relations. Therefore, from the firstborn and the other sons of the Son of Heaven to the firstborn of all feudal lords, all still have to enter school according to their teeth. By doing so it demonstrates the brotherly respect to all under Heaven. The Son of Heaven shows his knowledge at ''Piyong'' <ref>The highest educational institution during the Zhou period of China (c. 1046-256 BCE)</ref>, where he has the rite of requesting counsels and feast. By doing so he spreads filial piety to all under Heaven. From this it is observed that the fact that the secondary sons are not allowed to admit into the Grand Academy is not former kings' way of spreading filial piety and brotherly respect. ''The Analects'' says, "Using culture to meet friends, using friendship to supplement benevolence."<ref>This refers to ''The Analects'' 論語 12:24.</ref> ''Mencius'' says, "Friendship means befriending one's virtue." Therefore, "do not befriend one base on seniority, social status, nor familial relationship."<ref>This refers to ''Mencius'' 孟子 5:12.</ref> Although there is a difference between highborn and lowborn, if there is virtue then one can learn from each other. People's years and teeth are not the same, but supplementing benevolence one can befriend each other. Let alone secondary sons who are all originally sons of literati clans.
 *Discussion Questions:

@@ 318번째 줄: / 318번째 줄: @@
 名分之說。臣已辨之悉실矣。請於更張舊制之論。復得而極言之。
 As for the discussion on <span style="color:red">justifying the cause 名分</span>, your subject has already elaborated thoroughly. I beg you another chance to present an appeal on reforming the old system.
@@ 324번째 줄: / 325번째 줄: @@
 Old regulations are bound to decay; predicaments are sure to resolve. For this reason,
 *Discussion Questions:

(Translation) 朴趾源 擬請疏通疏 - 편집 역사

2022년 2월 14일 (월) 16:42에 Lotus님의 편집

2022년 2월 14일 (월) 16:39에 Lotus님의 편집

2022년 2월 13일 (일) 23:00에 Lotus님의 편집

Kingkwow: /* Student 7 : King Kwong Wong */

Kingkwow: /* Student 7 : King Kwong Wong */

Kingkwow: /* Student 7 : King Kwong Wong */

Kingkwow: /* Student 7 : King Kwong Wong */

Kingkwow: /* Student 7 : King Kwong Wong */

Kingkwow: /* Student 7 : King Kwong Wong */

2bthebridge: /* Student 11 : Lee Goeun */

(Translation) 朴趾源擬請疏通疏 - 편집 역사