French Missionary Dallet (1874) described that the thousand character essay was well used both in Korea and in China for long time, and it was utilized for Chinese characters for their children. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). Which is the most important thing in our life? Tcheonzamun author(s) thought that it is the love between the husband and the wife in the family (Park et al., 2021; Kim, 2023). In the present work, the subject of the love in the marriage life will be studied. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). The textbook of this work was somewhat old (Han, 1583). The range of the present study is of (Tcheonzamun 065th-080th). The translation of Tcheonzamun was done on the deletion method (Kim, 2023). The mark of [ ] shows the deletion of the same parts or that of the similar parts on the same Chinese character. The mark of ( ) indicates the deletion of the similar parts among the different Chinese characters on the same line. Here, the line is, for example, (065-068 海(Hae) 鹹(Ham) 河(Ha) 淡(Dam)). This study concerns the translation of Tcheonzamun poem. The title of this study is ‘My husband! Are you going to make me (your wife) to say(曰) freely? When the fish(魚) takes the sufficient water(氵), the fish will feel so good! My husband! Give the energy to me who is really mild, and I shall be the kind wife as a sheep(羊) with wings(羽) (鱗(Lin) 潛(Zam) 羽(Wu) 翔(Sang)) (Tcheonzamun 065th-080th)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).>. 065-068 海(Hae) 鹹(Ham) 河(Ha) 淡(Dam). 065-068 海(Hae)-每=氵. 鹹(Ham)-酉(每)=咸. 河(Ha)-氵=可. 淡(Dam)-氵=炎. My husband! Do you want your diligent wife (咸), the hard worker, to make the fool (氵)? You can (可) make her to such a condition with the fierce (炎) insult. 069-072 鱗(Lin) 潛(Zam) 羽(Wu) 翔(Sang). 069-072 鱗(Lin)-[小-小]-[夕-㐄(夕)]-一=魚. 潛(Zam) -[六-六]-一=氵曰. 羽(Wu). 翔(Sang)-[刁一-刁一]=羊. My husband! Are you going to make me (your wife) to say(曰) freely? When the fish(魚) takes the sufficient water(氵), the fish will feel so good! My husband! Give the energy to me who is really mild, and I shall be the kind wife as a sheep(羊) with wings(羽). 073-076 龍(Lyong) 師(Sa) 火(Hwa) 帝(Ze). 073-076 龍(Lyong)-立-月=与三. 師(Sa)-巾-呂(月)=一. 火(Hwa). 帝(Ze)-巾-立=丿. My husband! Do you want to get (与) three things (三) with only one thing (一)? My husband! The rising thing (丿) must be active as if it were the fire (火)! 077-080 鳥(Zo) 官(Gwan) 人(In) 皇(Hwang). 077-080 鳥(Zo)-白-与-丶=二. 官(Gwan)-宀(与)-丨(丶)=口口. 人(In). 皇(Hwang)-白=王. My husband! Do you want that you and me your wife (二) will talk (口) joyously again (口) and again? My husband! Now you are the higher person (王) than me your wife. You must descend from the higher place to the lower condition (人).

French Missionary Dallet (1874) described that the thousand character essay has been used as a textbook for the children for learning Chinese characters in China and in Korea. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). The translation has been done mainly on Chinese grammar (Han, 1583). Recently, several researchers tried to translate it on Korean grammar (Park et al., 2021; Kim, 2023). The present study will be done on Korean grammar. The range of this work is of (Tcheonzamun 209th-224th). Somewhat old Tcheonzamun book was used for this study (Han, 1583). The present method for this translation was the deleting one (Kim, 2023). The mark of [ ] shows the deletion of the same or the similar part on the same Chinese character. And the mark of ( ) indicates the deletion of similar part. The translation was done only on the remained part(s) of Chinese characters on Tcheonzamun. The present study concerns the translation of Tcheonzamun poem. The title of this study is ‘Hyeonhi says to me. “My husband Augustin! Do you want to do the formidable(丿) defense from the enemy(亠)? Let’s respect(一) the great persons(主) of our family!”(形(Hyeong) 端(Dan) 表(Pyo) 正(Zeong)) “Thank you mother Bohwa Maria and father Ilsoo Joseph!” (Tcheonzamun 209th-224th)’. The next is the result of the translation of Tcheonzamun poem. There are two replications of each line(four Chinese characters). It is in order to compare the original Chinese character with the deleted one. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 209-212 德(Deog) 建(Geon) 名(Myeong) 立(Lib). 209-212 德(Deog)-十-彳-四=心. 建(Geon)-廴(彳)-彐二(四)=丨. 名(Myeong). 立(Lib)-亠(十)=小. My husband! You might say “My wife! I must do (心) all of (丨) these things from the first to the last. And I have no time to talk sufficiently with you! Therefore, my wife (小), I will call your name (名) without any friendly and warm circumstances.” 213-216(1) 形(Hyeong) 端(Dan) 表(Pyo) 正(Zeong). 213-216(1) 形(Hyeong)-毋-二=丿. 端(Dan)-卌(毋)-厂(二) –[小-山(小)]=亠. 表(Pyo) 正(Zeong). My husband! Do you want to do the good(丿) defense(亠)? You must show me the just(正) attitude(表). 213-216(2) 形(Hyeong) 端(Dan) 表(Pyo) 正(Zeong). 213-216(2) 形(Hyeong)-毋-二=丿. 端(Dan)-卌(毋)-厂(二) –[小-山(小)]=亠. 表(Pyo)-氏=主. 正(Zeong)-止(氏)=一. Hyeonhi says to me. “My husband Augustin! Do you want to do the formidable(丿) defense from the enemy(亠)? Let’s respect(一) the great persons(主) of our family!” “Thank you mother Bohwa Maria and father Ilsoo Joseph!” 217-220(1) 空(Kong) 谷(Gog) 傳(Zeon) 聲(Seong). My husband! I want to make disappear (空) the vacant place of our mind (谷) between you and me (your wife). In order for this thing to be done, our talking (聲) must be understood (傳) each other! 217-220(2) 空(Kong) 谷(Gog) 傳(Zeon) 聲(Seong). 217-220(2) 空(Kong)-儿-工=宀. 谷(Gog)-人(儿)-人=口. 傳(Zeon)-亻(人)-寸-日=十. 聲(Seong)-土(工)-夕(寸)-尸一(日 )=耳攵. My husband! Can I (your wife) speak (口) freely to you in our home (宀)? My husband! In order for me (your wife) to do the talking to you at home, you will close (攵) your ear (耳) and stop hearing ten (十) times while I do my talking. You are not going to want to hear my saying! The meaning of this translation is similar to that of the first translation on the fourth line (221-224(1)). There are two translations of the fourth line (221-224) of this poem. The first one is without deletion, and the second translation on the basis of deletion of the same or the similar part of Chinese character of this fourth line. 221-224(1) 虛(Heo) 堂(Dang) 習(Seub) 聽(Tcheong). My husband! Do you want to delete the barrier of the spirit (虛) between you and me, your wife (堂)? My husband! Please listen (聽) often (習) to the words of your wife! 221-224(2) 虛(Heo) 堂(Dang) 習(Seub) 聽(Tcheong). 221-224(2) 虛(Heo)-土-一-厂=斤. 堂(Dang)-土-口-冖(厂)=小. 習(Seub)-一-口=羽. 聽(Tcheong). My husband! Do you want me (your wife) (小) to do well (斤) the affairs in the world? There is a solution. My husband! As soft as the feather (羽) of the bird, please listen (聽) to me, my words!.

French Missionary Dallet (1874) wrote in his book that the thousand character essay has been used as the textbook for the Chinese character for the children both in China and in Korea. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). Traditionally, Tcheonzamun was translated on Chinese grammar (Han, 1583). Recently, several researchers tried to translate Tcheonzamun poem on Korean grammar (Park et al., 2021; Kim, 2023). The present translating research was carried out on Korean grammar. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). On the viewpoint of translation on Korean grammar, there are three methods. The first translating method is on the meaning of Chinese character on Tcheonzamun (Park et al., 2021). The second one is through the Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). Third method is the deleting method (Kim and Park, 2026). The method of the present study is the third method. The range of this study is (Tcheonzamun 225th-240th). The book used in the present study is somewhat old one (Han, 1583). The mark of ( ) shows the deletion of similar part, and the mark of [ ] indicates the deletion on the same Chinese character. The translation was done only with the remained part(s) Chinese character. This work concerns the translation of Tcheonzamun poem on the deletion method (Kim and Park, 2026). The title of this study is ‘“My Lord Jesus! If we want to decrease(寸) our unhappy condition(陰), our conversation(曰) must be increased up to the heaven(疋)!” (寸(Tchon) 陰(Eum) 是(Si) 競(Gyeong)). “Thank you very much, Father Yeonghag and Mother Hilye Sarah!” (Tcheonzamun 225th-240th)’. There are two replications of each line of four letters. It is in order to compare the original Chinese character with the deleted form of the Chinese character. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 225-228 禍(Hwa) 因(In) 惡(Ag) 積(Zeog). 225-228 禍(Hwa)-冂-冂-示-丶=口. 因(In)-⊃(冂)-冂=一. 惡(Ag)-亞=心. 積(Zeog)-禾(示)-丶-目丿(亞)=主. My husband (主)! Do you want (心) to talk (口) mainly (一) a lot of things to me, to your wife at our family? 229-232 福(Bog) 緣(Yeon) 善(Seon) 慶(Gyeong). 229-232 福(Bog)-口-十-小-亠-一=口. 緣(Yeon)-丁-幺-小=豕. 善(Seon)-口-十-小-二(丁)-丶丿=(nothing). 慶(Gyeong) 亠-冖(一)-夂(幺)-彡(小)-二(丶丿)=心. My husband! You always wish to behave freely (豕), and again you want to speak (口). My husband! In this case, I, your wife, (心) must become nothing (nothing) at our family It is truly sad thing for the family! It is so miserable for the wife as well as for the husband himself! 233-236 尺(Tcheog) 璧(Byeog) 非(Bi) 寶(Bo). 233-236 尺(Tcheog)-尸=丶. 璧(Byeog)-尸-王-亠-小-≠=口. 非(Bi). 寶(Bo)-亠-王-丨厶(≠)-小=貝. My husband! Do you want me to say less(丶) words(口) than now? My husband! In order for you to be at this state, you must be into the poor condition without(非) money(貝)! 237-240 寸(Tchon) 陰(Eum) 是(Si) 競(Gyeong). 237-240 寸(Tchon). 陰(Eum). 是(Si)-曰=疋. 競(Gyeong)-[立-立]-曰-[儿-儿]=曰. My Lord Jesus! If we want to decrease(寸) our unhappy condition(陰), our conversation(曰) must be increased up to the heaven(疋)! Thank you very much, father Yeonghag and mother Hilye Sarah!.

Against the backdrop of deepening population aging and mounting fiscal pressure on the enterprise employee pension insurance system, this study takes Jiangxi Province as the research sample. Employing a tri-level analytical framework of “demand–supply–satisfaction” security, and utilizing the cohort component method, pension actuarial models, and the ARIMA model, this study estimates both the fiscal risk mitigation effects from reducing the supply-side security level and the market demand space for the third pillar in Jiangxi from 2025 to 2050. The findings reveal that if the supply-side security level is adjusted downward to the demand-side security level, the percentage reduction in fiscal risk would decline from 13.81% in 2025 to 2.29% in 2050. This indicates that such a measure yields a notable mitigation effect only over the next 5–10 years, and is unlikely to serve as a fundamental institutional solution to deep population aging in the medium to long term. Over the same period, the continuous expansion in the number of insured retirees drives steady growth in the market demand space for the third pillar. When the relative share of the third pillar increases from 1/2 to 2/3, the market demand space is projected to reach approximately CNY 470 billion by 2050, demonstrating substantial development potential. This paper proposes two policy recommendations: on the one hand, grasp the window for supply‑side adjustment while simultaneously establishing a long‑term mechanism; on the other hand, accelerate the institutional improvement and product innovation of the third pillar to form an effective supplement to the first pillar.

UNESCO experts have compared the invention of generative artificial intelligence (AI) to a scientific and technological breakthrough on par with the invention of electricity or the internet. Students cannot be banned from using it; instead, they need to be guided to use it safely, responsibly, and in a balanced way.