E011

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Yi Kyubo on

Jottings by Paegun

Compendium of Remarks on Poetry

Written by Yi Kyubo, Compiled by Hong Manjong

E001, E002, E003, E004, E005, E006, E007, E008, E009, E010, E011, E012, E013, E014, E015, E016, E017, E018, E019, E020, E021, E022, E023, E024, E025, E026, E027, E028, E029, E030, E031

Basic Info
Type	SPA
Contains	C015, M019, M020
Mentions Person	Yi Kyubo, 윤세유
Is Part Of	Jottings by Paegun, Spring

Original Text

余自九齡始知讀書。至今手不釋卷。自詩書六經諸子百家史筆之文。至於幽經僻典梵書道家之說。雖不得窮源探奧。鉤索深隱。亦莫不涉獵游泳。採菁摭華。以爲騁詞擒藻之具。又自伏羲已來。三代兩漢秦晉隋唐五代之間。君臣之得失。邦國之理亂。忠臣義士奸雄大盜成敗善惡之跡。雖不得幷包幷括。擧無遺漏。亦莫不截煩撮要。覽觀記誦。以爲適時應用之備。其或操觚引紙題咏風月。則雖長篇巨題多至百韻。莫不馳騁奔放筆不停輟。雖不得排比錦繡編列珠玉。亦不失詩人之體裁。顧自負如此。惜終與草木同腐。庶一提五寸之管。歷金門。上玉堂。代言視草。作批勅訓令皇謨帝誥之詞。宣暢四方。足償平生之志。然後乃已。豈錄碌碌瑣瑣求斗升祿。謀活其妻子者之類乎。嗚呼。志大才疎。賦命窮薄。行年三十。猶不得一郡縣之任。孤苦萬狀。有不可言者。頭顱已可知已。自是遇景則漫咏。遇酒則痛飮。以放浪於形骸之外。方春風和日暖。百花競發。良辰不可負也。遂與尹學錄置酒遊賞。作詩累十篇。興闌因醉睡。尹呼韻。勸余賦詩。余卽步韻而應曰。耳欲爲聾口欲瘖。窮塗益復世情諳。不如意事有八九。可與語人無二三。事業皐夔期自比。文章斑馬擬同參。年來點檢身名上。不及前賢是我慙。尹謂余曰。以八九對二三。平仄不調。公於平日。文章浩汗激越。雖屢百韻律。一揮而就。雨駃風迅。無一字瑕點。今爲一小律。反違簾何耶。余曰。我今夢中所作。故有不擇發耳。八九改之以千萬。亦無不可。但太羹玄酒不下醋酢。大家手段固如是也。公豈知之耶。言未訖。忽欠伸而覺。乃一夢也。遂以夢事。具言于尹曰。夢中便說夢作。此所謂夢中夢也。相對胡廬。因戱占一絶曰。睡鄕偏與醉鄕隣。兩地歸來只一身。九十一春都是夢。夢中還作夢中人。

Korean Translation

나는 아홉 살부터 글 읽을 줄 알아, 지금까지 손에 책을 놓지 않았다. 시서육경(詩書六經)ㆍ제자백가(諸子百家)ㆍ사필(史筆)의 글로부터 유경벽전(幽經僻典)ㆍ범서(梵書)ㆍ도가(道家)의 설에 이르기까지 비록 그 깊은 뜻은 궁구하지 못했지만, 그를 섭렵하여 좋은 글귀를 따서 글 짓는 자료로 삼지 않는 것이 없다. 또 복희(伏羲) 이후 삼대(三代)ㆍ양한(兩漢)ㆍ진(秦)ㆍ진(晉)ㆍ수(隋)ㆍ당(唐)ㆍ오대(五代) 사이의, 군신의 득실이며 방국의 치란이며 그리고 충신의사(忠臣義士)ㆍ간웅 대도(奸雄大盜)의 성패ㆍ선악의 자취를 비록 하나도 빠짐없이 모조리 기억할 수는 없지만, 중요한 것들을 간추려 기송(記誦)하여 적시에 응용할 준비를 하지 아니한 것이 없다. 그러므로 혹시 지필을 가지고 풍월을 읊게 되면, 아무리 백운(百韻)에 이르는 장편(長篇)ㆍ거제(巨題)라 할지라도 마구 내려 써서 붓이 멈추지 않는다. 비록 금수(錦繡)와 주옥(珠玉) 같은 시편은 이루지 못하나 시인의 체재는 잃지 않는다. 자신을 돌아보건대, 자부함이 이와 같은데 결국 초목과 함께 썩게 되는 것이 애석하다. 한 번 붓을 들고 금문(金門)ㆍ옥당(玉堂)에 앉아서 왕언(王言)을 대신하고 고초(稿草)를 검토하며 비칙(批勅)ㆍ훈령(訓令)ㆍ황모(皇謨)ㆍ제고(帝誥)의 글을 지어 사방에 선포하여 평생의 뜻을 푼 뒤에야 말 것이니, 어찌 구구하게 대수롭지 않은 녹을 구하여 처자를 살릴 꾀를 하는 자의 유이기를 바랐겠는가. 아, 뜻은 크고 재주는 높건만, 부명(賦命)이 궁박(窮薄)하여 나이 30이 되도록 오히려 한 군현(郡縣)의 직임도 얻지 못하였으니, 외롭고 괴로운 온갖 상황을 말로 표현할 수 없으니 내 두뇌를 알 만하다. 이때부터 경치를 만나면 부질없이 시를 읊고 술을 만나면 통쾌하게 마시며 현실을 떠나서 방랑하였다. 때는 바야흐로 봄이라, 바람은 화창하고 날씨는 따스하여 온갖 꽃이 다투어 피니, 이처럼 좋은 때를 그저 보낼 수가 없었다. 그래서 윤학록(尹學錄)과 함께 술을 가지고 구경하면서 수십 편의 시를 지었다. 흥이 무르익었을 때 취기로 인해 졸았는데, 윤학록이 운자를 부르며 나더러 시를 지으라고 권하기에 나는 곧 보운(步韻)으로 다음과 같이 지었다. 귀는 귀머거리되려 하고 입은 벙어리되려 하니 / 耳欲爲聾口欲瘖 곤궁한 처지에 더욱 세정을 안다 / 窮途益復世情諳 뜻과 같지 않은 일은 십에 팔구나 되고 / 不如意事有八九 더불어 말할 수 있는 사람은 열에 한둘도 없다 / 可與語人無二三 사업은 고기처럼 하기를 기약하고 / 事業皐夔期自比 문장은 반마처럼 하려 하였는데 / 文章班馬擬同參 연래에 신명을 점검하니 / 年來點檢身名上 전현에 미치지 못한 게 바로 나의 부끄러움이네 / 不及前賢是我慙 윤학록이 나를 보고 말하기를, “팔구(八九)로 이삼(二三)을 대하니 평측(平仄)이 고르지 못하오. 공(公)은 평일에 있어서는 문장이 훌륭하여 비록 수백 운(韻)의 율시(律詩)라도 한 번 내려 쓰기를 마치 비가 쏟아지고 바람이 스쳐가듯 빨리 하나 한 글자도 하자가 없었는데, 지금은 한 작은 율시를 짓되 도리어 염(廉)을 어기는 것은 무엇 때문입니까?” 하기에, 나는 말하기를, “지금은 꿈속에서 지은 것이므로 가리지 않고 내놓은 때문이오. 팔구는 천만(千萬)으로 고치는 것도 또한 불가할 것이 없소. 대갱(大羹)과 현주(玄酒)가 초장만 못하지 않은 법이라. 대가의 솜씨는 원래 이러한 것인데 공이 어찌 그것을 알겠습니까?” 하였는데, 말이 채 끝나기 전에 하품하고 기지개하면서 깨니 바로 한 꿈이었다. 그래서 꿈속에 있었던 일을 윤학록에게 갖추 말하기를, “꿈속에서 꿈에 지은 것이라고 말하였으니, 이것은 이른바 꿈속의 꿈이구려.” 하고는, 서로 마주 보며 웃었다. 따라서 희롱으로 다음과 같이 한 절구를 지었다. 수향이 문득 취향과 이웃하였으니 / 睡鄕便與醉鄕隣 두 곳에서 돌아오니 다만 한 몸일러라 / 兩地歸來只一身 구십 일 온 봄이 모두 꿈이라 / 九十一春都是夢 꿈속에 도리어 꿈속 사람이 되었네 / 夢中還作夢中人

English Translation

I began reading at the age of nine, and ever since, I have always had a book in my hand. I have delved into the Shijing 詩經 (Classic of Poetry), Shujing 書經 (Book of Documents), and the Six Classics, as well as the writings of hundred schools of philosophy, historical records and esoteric scriptures, strange tales, Buddhist scriptures, and Daoist writings. While I may not have fully grasped the depths of their meanings or uncovered all their hidden ideas, there is not a single one that I have not explored and immersed myself in, plucking ornate diction like flowers to use in my own compositions. From the time of Fuxi to the Three Dynasties (Xia, Shang, Zhou), the Han, Later Han, Qin, Jin, Sui, Tang, and the Five Dynasties, I have studied all the records of the triumphs and failures of rulers and ministers, the order and disorder of states, and the stories of loyal ministers, upright soldiers, cunning schemers, and famous bandits.From the time of Fuxi to the Three Dynasties (Xia, Shang, Zhou), the Han, Later Han, Qin, Jin, Sui, Tang, and the Five Dynasties, I have studied all the records of the triumphs and failures of rulers and ministers, the order and disorder of states, the stories of the successes and failures, good and evil of loyal ministers and upright soldiers, cunning schemers and famous bandits. Although I may have skipped over some details in my absorption, I have never left any important passages unsummarized, unreflected upon, or unmemorized, so that I may use them in opportune times. Therefore, whenever I took brush in hand and stretched out paper to compose poetry, even if it was a long poem on a complex topic with up to a hundred rhymes, the brush would gallop untrammelled (punbang) and could not be restrained. Perhaps I did not weave verses as beautiful as silk brocades or string them together like jade beads, but I never lost the manner of a poet. Such was my confidence in my poems. I was overcome with sadness, realizing that in the end, we all succumb to decay, much like vegetation. I had harbored hopes that one day, wielding my five-inch brush, I would pass through the illustrious Golden Gate and ascend to the Jade Hall. There, I would draft decrees for the king, crafting instructions, ordinances, and mandates that would resound throughout the land. Only then could I truly claim that my life's aspirations had been fulfilled. Surely I was not the sort of a common man, struggling to feed wife and children on a meager stipend! Alas! My ambition was great, but the talent was little. I was destined to a life of poverty. By the age of thirty, I had yet to secure even a low-ranking position in a county. These feelings of loneliness and bitterness were too difficult to express aloud and could only be kept locked away in my mind.When I encountered a picturesque scenery, I leisurely wrote poems. And when wine crossed my path, I drank it to my heart’s content. I wandered into the domain where reality ceased to be. When spring came, the breeze was gentle, and the sunshine warm. Hundreds of flowers vied with each other in luxuriant bloom. A day like this must not be squandered in vain, so, with Yun Seyu 尹世儒 (d. 1215), a Third Class Instructor at the National Academy (hangnok), we obtained wine and together composed dozens of verses. When our inspiration waned, drunk, I dozed off. Then Yun called forth another rhyme word and asked me to write a poem, so I responded with the following poem, 耳欲爲聾口欲瘖窮途益復世情諳不如意事有八九可與語人無二三事業皐夔期自比文章班馬擬同參年來點檢身名上不及前賢是我慙 I long for deaf ears and a mute mouth.At the end of the road, I understand more the cares of this world. Of ten hopes, eight or nine fail.People I can talk to are fewer than two or three.In aspirations, I sought to rival Gao Yao and Kui. In writing, I aimed to emulate Ban Gu and Sima Qian.Yet as I look back and examine what I have achieved, I am ashamed I’m unable to match the worthies of the past. Yun then remarked, “The phrase ‘eight or nine’ does not create a harmonious tone pattern with ‘two or three.’ You often compose a great number of long poems, even regulated verses with hundreds of rhymes. You complete them with a tempestuous speed, without a single misplaced character. Why did you disregard the rules of tone patterns in this small regulated poem today?” I replied, “I wrote it in a dream, and that is why certain parts were spoken without careful word selection. ‘Eight or nine’ can indeed be changed to ‘a thousand and ten thousand.’ However, just as unseasoned broth and pure water surpass vinegar, so it is with the technique (sudan) of a master poet (taega). How could you understand?” But before I could finish speaking, I stretched and awakened, and realized it was all a dream. I recounted the dream to Yun, and he said, “In your dream, you were discussing a poem you had written in a dream? This is what they call a dream within a dream!” We shared a laugh, and in jest, I composed the following quatrain, 睡鄕便與醉鄕隣兩地歸來只一身九十一春都是夢夢中還作夢中人 The land of slumber rests beside the land of drunkenness.Returning from both lands,it is only I!Ninety days of spring, all merely a dream.From a dream I have returned to become a man in a dream again.

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