Margery Fish - We Made a Garden

Original:

The house was long and low, in the shape of an L, built of honey-coloured Somerset stone. At one time it must have been thatched hut but, unfortunately, that had been discarded long ago and old red tiles used instead. It stood right in the middle of a little Somerset village, and made the corner where a very minor road turned off from the main street. There was only a narrow strip of garden in front, and not very much behind, but we bought an orchard and outbuildings beyond so that we had about two acres in all. A high stone wall screened us from the village street, and there was a cottage and another orchard on the other side. 

Korean Trans.:

그 집은 길고 좁은, L자 모양의 벌꿀색 Somerset (지역 명칭) 돌로 지어진 건물이었다. 초가지붕은 오래전에 벗겨져버리고 현재는 낡고 빨간 타일로 대체되었다. 이 집은 작은 소머셋 마을의 중심부에 서서 큰 길가에서 벗어나는 코너에 자리하고 있었다. 앞뜰에는 작은 꽃밭이 가로로 나있고, 뒤뜰에는 별건 없었지만 우리는 공간을 만들려 과수원과 별채들을 사들였고, 덕분에 약 두 에이커의 땅을 확보할 수 있게 되었다. 한쪽에선 높은 돌담이 거리로부터 칸막이가 되주었고 반대편에는 오두막 한 채와 또 다른 과수원 하나가 있었다.

Trans. of Zhuangzi 2.13 w/ Guo Xiang‘s Comment

2.13

罔兩問景曰：「曩子行，今子止；曩子坐，今子起；何其無特操與？」 

景曰：「吾有待而然者邪？吾所待又有待而然者邪？吾待蛇蚹蜩翼邪？

惡識所以然！惡識所以不然！」

Translation: The Penumbra asked the Shadow, “In the old days, you used to move forward, but now you are at rest. In the old days, you used to sit, but now you are on your feet; why don’t you go about your way on your own?” The Shadow said, “Am I like this because I have something to cling onto? Is it that the thing which I depend on also has something to depend on? Are the things which I depend on akin to that of the scales on a snake or the wings of a cicada? How do I know for what reason is this so? And how do I know for what reason it is not?”

Guo Xiang’s commentary:

世或謂罔兩待景，景待形，形待造物者。請問：夫造物者，有耶無耶？無也？

則胡能造物哉？有也？則不足以物眾形。故明眾形之自物而後始可與言造物耳。

是以涉有物之域，雖復罔兩，未有不獨化於玄冥者也。

Translation: It is said that the Penumbra is to be the Shadow, then the Shadow is to take form, and the form is to be created. Let me ask you - are there any Creators or not? There is not? But what if they can create things? There is one? Then they are not sufficient enough to form a multitude. Therefore, all the individual forms can then be used to speak to things with ears. In the realm of things, although the Penumbra is no more, xuan is not there to be controlled. 

Translation of Zhuangzi 2.8 & 2.9

2.8

今且有言於此，不知其與是類乎？其與是不類乎？類與不類，相與為類，則與彼無以異矣。雖然，請嘗言之。有始也者，有未始有始也者，有未始有夫未始有始也者。有有也者，有無也者，有未始有無也者，有未始有夫未始有無也者。俄而有無矣，而未知有無之果孰有孰無也。今我則已有謂矣，而未知吾所謂之其果有謂乎，其果無謂乎？

Translation: Now I have something to say about it, but I don’t know whether it’s of similar kind or not. The same kind or not, they are indistinguishable from each other. Nonetheless, please allow me to explain it. There is a beginning that begins before the beginning, and a beginning even before that. There is something and there is nothing. Before that is nothing and even before that is nothing. Suddenly there is nothing, but I still do not know which is something and nothing. Today I’ve said hence, but I am not sure whether this has resulted in something or not. 

2.9

天下莫大於秋豪之末，而大山為小；莫壽乎殤子，而彭祖為夭。天地與我並生，而萬物與我為一。既已為一矣，且得有言乎？既已謂之一矣，且得無言乎？一與言為二，二與一為三。自此以往，巧歷不能得，而況其凡乎！故自無適有，以至於三，而況自有適有乎！無適焉，因是已。

Translation: Nothing in the world is bigger than the end of autumn, and Mt. Tai appears small. No old thing is more tragic than the death of the child, and Pengzu died young. Heaven and earth were born when I was born, and it all becomes one with me. It’s already a whole, so need I say more? I have said that it’s a whole, so how am I speechless? One is two, two and one are three. From then on, even the experienced and skilled ones couldn’t lead us on, let alone the ordinary men. If we went from nothing to something and got to three, how could we go from something to something? There is nothing to be desired, for it is the way it is.