子 胥 出 走 ， 邊 候 得 之 ， 子 胥 曰 ： 『 上 索 我 者 ， 以 我 有 美 珠 也 。 今 我 已 亡 之 矣 ， 我 且 曰 子 取 吞 之 。 』 候 因 釋 之 。
When Wu Zixu was fleeing, he was captured by a border guard. Zixu said : “the king wants me arrested because I have a beautiful pearl. I now have lost it, but I will say that you took it and swallowed it.” The guard released him.
Note : Wu Zixu (end of the 6th century BC, beginning of the 5th) was fleeing Chu . The king of Chu had put a reward on his head.
Thursday, 17 April 2008
Forest of anedotes 5 - Hegemons and virtue
晉 人 伐 邢 ， 齊 桓 公 將 救 之 ， 鮑 叔 曰 ： 『 太 蚤 。 邢 不 亡 ， 晉 不 敝 ， 晉 不 敝 ， 齊 不 重 。 且 夫 持 危 之 功 ， 不 如 存 亡 之 德 大 。君 不 如 晚 救 之 以 敝 晉 ， 齊 實 利 。 待 邢 亡 而 復 存 之 ， 其 名實 美 。 』 桓 公 乃 弗 救 。
The people of Jin had attacked Xing, and duke Huan of Qi was about to rescue it. But Bao Shu said: “This is too early. Xing is not destroyed, and Jin has not been weakened. As Jin is not weak, Qi will not prevail. Besides, supporting a state in danger is not as great a deed as restoring it after it was destroyed. You lordship should delay its rescue until Jin is weakened, this would be better for Qi. And waiting until Xing is destroyed to restore it, will earn you a greater fame”. Duke Huan did not rescue Xing.
Note
Duke Huan of Qi was the first hegemon of the Springs and Autumns. As the leader of the feudal princes, he was supposed to rescue small states, like Xing.
The people of Jin had attacked Xing, and duke Huan of Qi was about to rescue it. But Bao Shu said: “This is too early. Xing is not destroyed, and Jin has not been weakened. As Jin is not weak, Qi will not prevail. Besides, supporting a state in danger is not as great a deed as restoring it after it was destroyed. You lordship should delay its rescue until Jin is weakened, this would be better for Qi. And waiting until Xing is destroyed to restore it, will earn you a greater fame”. Duke Huan did not rescue Xing.
Note
Duke Huan of Qi was the first hegemon of the Springs and Autumns. As the leader of the feudal princes, he was supposed to rescue small states, like Xing.
Wednesday, 16 April 2008
Forest of anecdotes 4 - On being arrogant
魏 惠 王 為 臼 里 之 盟 ， 將 復 立 於 天 子 ， 彭 喜 謂 鄭 君 曰 ： 『 君 勿 聽 ， 大 國 惡 有 天 子 ， 小 國 利 之 。 若 君 與 大 不 聽 ， 魏 焉 能 與 小 立 之 。 』
After he led the conference of Jiuli, King Hui of Wei intended to claim the title of Son of Heaven. Peng Xi told the lord of Zheng: “Do not heed him. Great states use to dislike the Son of Heaven, whereas small states show him respect. If you ignore him, like a large state would, how could Wei treat you like a small one.
After he led the conference of Jiuli, King Hui of Wei intended to claim the title of Son of Heaven. Peng Xi told the lord of Zheng: “Do not heed him. Great states use to dislike the Son of Heaven, whereas small states show him respect. If you ignore him, like a large state would, how could Wei treat you like a small one.
Forest of anecdotes 3 - Confucius, the bane of advisors
子 圉 見 孔 子 於 商 太 宰 ， 孔 子 出 ， 子 圉 入 ， 請 問 客， 太 宰 曰 ： 『 吾 已 見 孔 子 ， 則 視 子 猶 蚤 蝨 之 細 者 也 。 吾 今 見 之 於 君 。』 子 圉 恐 孔 子 貴 於 君 也 ， 因 謂 太 宰 曰 ： 『 君 已 見 孔 子 ， 亦 將 視 子 猶 蚤蝨 也 。 』 太 宰 因 弗 復 見 也 。
Ziyu introduced Confucius to the prime minister of Shang. After Confucius left, Ziyu came in and asked the premier about his visitor. He answered: “now that I have seen Confucius, I see you are as tiny as a flea. I shall present him to our lord.” Ziyu, fearing that the lord would prefer Confucius to him, then told the prime minister: “When the lord will have seen Confucius, will he not think that you are as tiny as a flea?” The prime minister never arranged the other meeting.
Note
Shang is the state of Song. Its capital was Shangqiu, and its rulers claimed to be descended from the Shang sovereigns.
Ziyu is a style name, this character does not appear elsewhere, but he is typical of the counsellors which were very common in the late Springs and Autumns.
Ziyu introduced Confucius to the prime minister of Shang. After Confucius left, Ziyu came in and asked the premier about his visitor. He answered: “now that I have seen Confucius, I see you are as tiny as a flea. I shall present him to our lord.” Ziyu, fearing that the lord would prefer Confucius to him, then told the prime minister: “When the lord will have seen Confucius, will he not think that you are as tiny as a flea?” The prime minister never arranged the other meeting.
Note
Shang is the state of Song. Its capital was Shangqiu, and its rulers claimed to be descended from the Shang sovereigns.
Ziyu is a style name, this character does not appear elsewhere, but he is typical of the counsellors which were very common in the late Springs and Autumns.
Tuesday, 15 April 2008
Forest of anecdotes 2 - the king and the charioteer
秦 武 王 令 甘 茂 擇 所 欲 為 於 僕 與 行 事 ， 孟 卯 曰 ： 『公 不 如 為 僕 。 公 所 長 者 、 使 也 ， 公 雖 為 僕 ， 王 猶 使 之 於 公 也 。 公 佩 僕 璽 而 為 行 事 ， 是 兼 官 也 。 』
King Wu of Qin ordered Gan Mao to choose whether he wanted to become a charioteer or a minister. Meng Mao told him: “You should better be a charioteer. Anyway, you have to serve those above you. Even if you are a charioteer, the king will still ask you to serve him. You will wear the charioteer insigna on your belt, yet act as a minister, and therefore you will hold the two positions.”
Note
King Wu of Qin reigned in the beginning of the 7th century BC, Gan Mao was one of his ministers. The post of charioteer (driver of the king’s chariot) was a very important one.
King Wu of Qin ordered Gan Mao to choose whether he wanted to become a charioteer or a minister. Meng Mao told him: “You should better be a charioteer. Anyway, you have to serve those above you. Even if you are a charioteer, the king will still ask you to serve him. You will wear the charioteer insigna on your belt, yet act as a minister, and therefore you will hold the two positions.”
Note
King Wu of Qin reigned in the beginning of the 7th century BC, Gan Mao was one of his ministers. The post of charioteer (driver of the king’s chariot) was a very important one.
Forest of anecdotes 1 - Tang the cynic
湯 以 伐 桀 ， 而 恐 天 下 言 己 為 貪 也 ， 因 乃 讓 天 下 於 務 光 。 而 恐 務 光 之 受 之 也 ， 乃 使 人 說 務 光 曰 ： 『 湯 殺 君 而 欲 傳 惡 聲 于 子 ， 故 讓 天 下 於 子 。 』 務 光 因 自 投 於 河 。
After Tang attacked Jie, he was afraid every one would say he acted out of greed, and he ceded the imperial throne to Wu Guang. Yet, he was afraid Wu Guang would accept. So he sent someone tell Wu Guang : “Tang has killed his lord, and wants the blame to fall upon you. This is why he offers you the throne.” Because of this Wu Guang threw himself into the Yellow River.
Notes
Tang (湯) is Cheng Tang, the founder of the Shang dynasty, Jie (桀) is the tyrant Jie, the last ruler of the Xia (overthrown in 1765 BC according to traditional chronology)
The story of Wu Guang (務 光) cannot be found in history books like the Shangshu or Shiji, but other versions of this story can be found in other pre-Han works.
The Chu Ci number 38 (哀 時 命) mentions the story of Wu Guang : (務 光 自 投 於 深 淵 兮 。 不 獲 世 之 塵 垢 。)
Zhuangzi has, in chapter 28, a different version of this story, in which Cheng Tang asks Wu Guang (among others) for advice before attacking Jie. Wu Guang refuses to help, but points out that Yi Yin (who actually helped Tang to overthrow Jie) is violent enough for this. After, his victory, Tang offers (in good faith according to Zhuangzi) the throne to Wu Guang, who says he would not participate in such a crime, and throws himself in the river.
In both story, Cheng Tang is pictured as a bad man, Han Feizi makes him a little worse.
After Tang attacked Jie, he was afraid every one would say he acted out of greed, and he ceded the imperial throne to Wu Guang. Yet, he was afraid Wu Guang would accept. So he sent someone tell Wu Guang : “Tang has killed his lord, and wants the blame to fall upon you. This is why he offers you the throne.” Because of this Wu Guang threw himself into the Yellow River.
Notes
Tang (湯) is Cheng Tang, the founder of the Shang dynasty, Jie (桀) is the tyrant Jie, the last ruler of the Xia (overthrown in 1765 BC according to traditional chronology)
The story of Wu Guang (務 光) cannot be found in history books like the Shangshu or Shiji, but other versions of this story can be found in other pre-Han works.
The Chu Ci number 38 (哀 時 命) mentions the story of Wu Guang : (務 光 自 投 於 深 淵 兮 。 不 獲 世 之 塵 垢 。)
Zhuangzi has, in chapter 28, a different version of this story, in which Cheng Tang asks Wu Guang (among others) for advice before attacking Jie. Wu Guang refuses to help, but points out that Yi Yin (who actually helped Tang to overthrow Jie) is violent enough for this. After, his victory, Tang offers (in good faith according to Zhuangzi) the throne to Wu Guang, who says he would not participate in such a crime, and throws himself in the river.
In both story, Cheng Tang is pictured as a bad man, Han Feizi makes him a little worse.
Fooling the foreigner
燕 人 生 於 燕 ， 長 於 楚 ， 及 老 而 還 本 國 ． 過 晉 國 ， 同 行者 誑 之 ； 指 城 曰 ： 「 此 燕 國 之 城 ． 」 其 人 愀 然 變 容 ． 指 社 曰 ： 「 此 若 里 之 社 ． 」 乃 喟 然 而 歎 ． 指 舍 曰 ： 「 此 若 先 人 之 廬 ． 」 乃 涓 然 而 泣 ． 指 壟 曰 ： 「 此 若 先 人 之 冢 ．」 其 人 哭 不 自 禁 ． 同 行 者 啞 然 大 笑 ， 曰 ： 「 予 昔 紿 若 ，此 晉 國 耳 ． 」 其 人 大 慚 ． 及 至 燕 ， 真 見 燕 國 之 城 社 ， 真 見 先 人 之 廬 冢 ， 悲 心 更 微 ．
A man of Yan, was born in Yan but had grown in Chu. When he was old, he returned to his native country. As they were crossing the state of Jin, his fellow travellers played a joke on him. Pointing to a city, they said : "here's a city of Yan". Our man's face blemished. Pointing to an altar : "this is the soil altar of your village". He let a deep sigh and moaned. Pointing to a house : "this was the home of your ancestors." His tears became to flow. Pointing to a mounnd : "and here are the tombs our your forefathers". Our man could not but weep. "Haha!" The fellow travellers let a loud laugh, and said : "we have been fooling you all along. This is just the state of Jin." Our man was very embarassed. And when he finally arrived in Yan, really saw the cities and altars of the state, when he truly looked at the home and tombs of his ancestors, his heart was slightly less heavy.
Vocabulary and grammar (for those so inclined)
燕 人 生 於 燕 ， 長 於 楚 ， 及 老 而 還 本 國
A man of Yan had been born in Yan but had grown in Chu. When he became old, he returned to his native state.
燕 Yan, the northermost state, around modern Beijing.
楚 Chu, the southernmost state
燕 人 A man of Yan
生 to be born
長 to grow up
於 in, introduces a complement of place. It is generally put after the verb, at the end of the sentence (whereas the complement of time is usually at the beginning).
生 於 燕 to be born in Yan
及 to arrive, to reach,
老 old, old age
而 and, conjunction
還 to return, to go back
本 origin, original (here native)
國 State, kingdom, country
而 here is used to mark the simultaneity of the two last propositions,
He Was born in Yan, (then) he grew up in Chu, (then) he reached old age and returned to Yan.
過 晉 國 ， 同 行者 誑 之 ； 指 城 曰 ： 「 此 燕 國 之 城 ． 」 其 人 愀 然 變 容
As the crossed the state of Jin, one of his fellow travellers fooled him. Pointing to a city, he said : “this is a city of Yan” The man’s face changed, growing pale.
過 to pass, to exceed
晉 Jin, a central state
晉 國 the state of Jin, state is specified here to avoid confusion :
過 晉 could mean that they crossed a city named Jin (ie the capital of the state, which could be named this way), it is unspecific.
過 晉 國 is more precise
同 same, together
行 to walk, here to travel
同 行 to travel together
者 makes a noun of what preceeds : 同 行者 a fellow traveller.
誑 to fool someone, to lie to someone
之 complement third person : him
指 Originally, a finger, by extension to point at
城 a city, or a wall
此 this, in sentences beginning with this character, the 也 at the end can be omitted
此 A = this is A
燕 國 之 城 a city of the state of Yan (之 is a relative, this construction is the same as in modern chinese)
其 人 that man, 其 is a demonstrative here
愀 to change colour of one’s face, to blemish, to grow pale
然 like, as : as a suffix makes what preceeds an adverb (like the suffix –ly in english)
愀 然 blemish-ly,
變 to change
容 attitude of someone (refers to physical looks), here « face », expression
變 容 to change one’s expression,
愀 然 變 容 : litt. : the expression on his face changed as if he was pale : he grew pale
指 社 曰 ： 「 此 若 里 之 社 ． 」 乃 喟 然 而 歎
Pointing to an altar to the god of the soil, he said : « this is the altar to the soil of your village.” Then he sighed and moaned.
社 god of the soil, or its altar.
若 you, here possessive : your
里 village
乃 then
喟 to sigh
歎 to moan
A然 而 B, he A and B, the 然 implies that A qualifies B,
喟 然 而 歎 : sighing, he moaned
指 舍 曰 ： 「 此 若 先 人 之 廬 ． 」 乃 涓 然 而 泣
Pointing to houses, he said : « these are the home of your ancestors”. His tears then began to fall.
舍 house
先 before, past
先 人 a parent who has died, an ancestor
廬 house, cottage, home
涓 to trickle, a drop of water
泣 to cry
指 壟 曰 ： 「 此 若 先 人 之 冢 ．」 其 人 哭 不 自 禁
Pointing to mounds, he said : “these are the graves of your ancestors” The man wept and could not stop.
壟 mound, grave
冢 tomb, grave
哭 to cry, to weep
禁 to stop, to cease
不 自 禁 without stopping
同 行 者 啞 然 大 笑 ， 曰 ： 「 予 昔 紿 若 ，此 晉 國 耳 ． 」 其 人 大 慚
The fellow traveller let a big and noisy laugh, and said: “I was fooling you all along, this is the state of Jin.” The man was very ashamed.
啞 a shout, to shout, to speak or laugh noisily
大 great, big
笑 to laugh
予 I
昔 past, ancient, here for long, all along
紿 to fool, to trick, to lie to someone
耳 and this is all, that’s it, used in spoken language to conclude an affirmation.
慚 shame, ashamed, to feel ashamed
及 至 燕 ， 真 見 燕 國 之 城 社 ， 真 見 先 人 之 廬 冢 ， 悲 心 更 微 ．
When they finally reached Yan, when he really saw the cities and soil altars of the state of Yan, when he really saw the houses and graves of his ancestors, the sadness in his heart had turned small.
及 finally
至 to reach
真 real, true, here really真 見 he really saw, he saw the real…
悲 sad, sadness, affliction
心 heart
更 to change
微 small, minute
A man of Yan, was born in Yan but had grown in Chu. When he was old, he returned to his native country. As they were crossing the state of Jin, his fellow travellers played a joke on him. Pointing to a city, they said : "here's a city of Yan". Our man's face blemished. Pointing to an altar : "this is the soil altar of your village". He let a deep sigh and moaned. Pointing to a house : "this was the home of your ancestors." His tears became to flow. Pointing to a mounnd : "and here are the tombs our your forefathers". Our man could not but weep. "Haha!" The fellow travellers let a loud laugh, and said : "we have been fooling you all along. This is just the state of Jin." Our man was very embarassed. And when he finally arrived in Yan, really saw the cities and altars of the state, when he truly looked at the home and tombs of his ancestors, his heart was slightly less heavy.
Vocabulary and grammar (for those so inclined)
燕 人 生 於 燕 ， 長 於 楚 ， 及 老 而 還 本 國
A man of Yan had been born in Yan but had grown in Chu. When he became old, he returned to his native state.
燕 Yan, the northermost state, around modern Beijing.
楚 Chu, the southernmost state
燕 人 A man of Yan
生 to be born
長 to grow up
於 in, introduces a complement of place. It is generally put after the verb, at the end of the sentence (whereas the complement of time is usually at the beginning).
生 於 燕 to be born in Yan
及 to arrive, to reach,
老 old, old age
而 and, conjunction
還 to return, to go back
本 origin, original (here native)
國 State, kingdom, country
而 here is used to mark the simultaneity of the two last propositions,
He Was born in Yan, (then) he grew up in Chu, (then) he reached old age and returned to Yan.
過 晉 國 ， 同 行者 誑 之 ； 指 城 曰 ： 「 此 燕 國 之 城 ． 」 其 人 愀 然 變 容
As the crossed the state of Jin, one of his fellow travellers fooled him. Pointing to a city, he said : “this is a city of Yan” The man’s face changed, growing pale.
過 to pass, to exceed
晉 Jin, a central state
晉 國 the state of Jin, state is specified here to avoid confusion :
過 晉 could mean that they crossed a city named Jin (ie the capital of the state, which could be named this way), it is unspecific.
過 晉 國 is more precise
同 same, together
行 to walk, here to travel
同 行 to travel together
者 makes a noun of what preceeds : 同 行者 a fellow traveller.
誑 to fool someone, to lie to someone
之 complement third person : him
指 Originally, a finger, by extension to point at
城 a city, or a wall
此 this, in sentences beginning with this character, the 也 at the end can be omitted
此 A = this is A
燕 國 之 城 a city of the state of Yan (之 is a relative, this construction is the same as in modern chinese)
其 人 that man, 其 is a demonstrative here
愀 to change colour of one’s face, to blemish, to grow pale
然 like, as : as a suffix makes what preceeds an adverb (like the suffix –ly in english)
愀 然 blemish-ly,
變 to change
容 attitude of someone (refers to physical looks), here « face », expression
變 容 to change one’s expression,
愀 然 變 容 : litt. : the expression on his face changed as if he was pale : he grew pale
指 社 曰 ： 「 此 若 里 之 社 ． 」 乃 喟 然 而 歎
Pointing to an altar to the god of the soil, he said : « this is the altar to the soil of your village.” Then he sighed and moaned.
社 god of the soil, or its altar.
若 you, here possessive : your
里 village
乃 then
喟 to sigh
歎 to moan
A然 而 B, he A and B, the 然 implies that A qualifies B,
喟 然 而 歎 : sighing, he moaned
指 舍 曰 ： 「 此 若 先 人 之 廬 ． 」 乃 涓 然 而 泣
Pointing to houses, he said : « these are the home of your ancestors”. His tears then began to fall.
舍 house
先 before, past
先 人 a parent who has died, an ancestor
廬 house, cottage, home
涓 to trickle, a drop of water
泣 to cry
指 壟 曰 ： 「 此 若 先 人 之 冢 ．」 其 人 哭 不 自 禁
Pointing to mounds, he said : “these are the graves of your ancestors” The man wept and could not stop.
壟 mound, grave
冢 tomb, grave
哭 to cry, to weep
禁 to stop, to cease
不 自 禁 without stopping
同 行 者 啞 然 大 笑 ， 曰 ： 「 予 昔 紿 若 ，此 晉 國 耳 ． 」 其 人 大 慚
The fellow traveller let a big and noisy laugh, and said: “I was fooling you all along, this is the state of Jin.” The man was very ashamed.
啞 a shout, to shout, to speak or laugh noisily
大 great, big
笑 to laugh
予 I
昔 past, ancient, here for long, all along
紿 to fool, to trick, to lie to someone
耳 and this is all, that’s it, used in spoken language to conclude an affirmation.
慚 shame, ashamed, to feel ashamed
及 至 燕 ， 真 見 燕 國 之 城 社 ， 真 見 先 人 之 廬 冢 ， 悲 心 更 微 ．
When they finally reached Yan, when he really saw the cities and soil altars of the state of Yan, when he really saw the houses and graves of his ancestors, the sadness in his heart had turned small.
及 finally
至 to reach
真 real, true, here really真 見 he really saw, he saw the real…
悲 sad, sadness, affliction
心 heart
更 to change
微 small, minute
Fentu Art of Business
粉兔問治計 . 憤豬曰 " 計之節有六 . 一曰樂二曰患三曰亂四曰按五曰刑六曰興 . 六節相追若四時相序 ." 粉兔曰 " 何謂樂 ?" 憤豬曰 " 計始 , 言形言機 , 願高願崇 , 不亦樂乎 ?" 粉兔曰 " 何謂患 ?" 憤豬曰 " 審其形機 , 知其差短 . 高臺易崩 , 不亦患乎 ?" 粉兔曰 " 何謂亂? " 憤豬曰 " 本謀圖延 , 實不中願 , 計不得成 . 不亦亂乎 ?" 粉兔曰 " 何謂按 ?" 憤豬曰 " 計過者罪也 . 罪者必按 , 犯者必搜 . 不亦義乎 ?" 粉兔曰 " 犯者則罰耳 " 憤豬曰 " ? ? ? (three characters missing from the original) 哉 ! 兔也 ! 上者過何謂罪 ? 首惷惑足必割 . 卑小見遷 , 不亦宜乎 ? " 粉兔曰 " 何謂興 ? " 憤豬曰 " 遷罪者義也 . 義者必興 , 興者為上 , 上者新計 ."
是古聖人開計無窮以持賞罰興貴亡卑 . 計者喜怨之節也賞罰之序也 . 計者其始終在虛也 . 計者大商之道也 .
Fen Tu asked about governing projects.
Fen Zhu said : “Projects have six phases. The first one is called happiness, the second worry, the third chaos, the fourth inquiry, the fifth punishment, the sixth promotion. The six phases follow each other, just as the four seasons unfold.”
Fen Tu said: “what is called happiness?”
Fen Zhu said: “when the project starts, they talk of designs and devices, they wish for the tall and the lofty, isn’t this happiness?”
Fen Tu said: “what is called worry?”
Fen Zhu said : “as they study its designs and devices, they realise its shortcomings and lacks. The highest towers easily collapse, isn’t this worrying?”
Fen Tu said: “what is called chaos?”
Fen Zhu said: “when original plans and previsions are delayed, when facts do not match expectations, and when the project cannot be completed, isn’t it chaos?”
Fen Tu said: “what is called inquiry?”
Fen Zhu said: “a project going wrong is a crime, crimes must be investigated, and culprits must be found, isn’t this just?”
Fen Tu said: “so, the culprits are punished, that is all.”
Fen Zhu said: “you’re a … (missing characters, isn’t it a blessing ?), Tu. If the leader is wrong, can this be called a crime? When the head is troubled and confused, the foot must be cut off. The humble and the small get banned. Isn’t this fitting?”
Fen Tu said: “what is called promotion?”
Fen Zhu said: “Banning criminals is good, and those who do good should be promoted. Those who are promoted become leaders, and leaders start new projects.”
Thus, the sage starts projects without end. Holding the rewards and punishments, he promotes the noble and dismisses the humble.
Projects are the cycle of happiness and grief, they are the succession of rewards and punishments.
Projects, at their origin and their end, reside in emptiness.
Projects are the Way of Big Business.
是古聖人開計無窮以持賞罰興貴亡卑 . 計者喜怨之節也賞罰之序也 . 計者其始終在虛也 . 計者大商之道也 .
Fen Tu asked about governing projects.
Fen Zhu said : “Projects have six phases. The first one is called happiness, the second worry, the third chaos, the fourth inquiry, the fifth punishment, the sixth promotion. The six phases follow each other, just as the four seasons unfold.”
Fen Tu said: “what is called happiness?”
Fen Zhu said: “when the project starts, they talk of designs and devices, they wish for the tall and the lofty, isn’t this happiness?”
Fen Tu said: “what is called worry?”
Fen Zhu said : “as they study its designs and devices, they realise its shortcomings and lacks. The highest towers easily collapse, isn’t this worrying?”
Fen Tu said: “what is called chaos?”
Fen Zhu said: “when original plans and previsions are delayed, when facts do not match expectations, and when the project cannot be completed, isn’t it chaos?”
Fen Tu said: “what is called inquiry?”
Fen Zhu said: “a project going wrong is a crime, crimes must be investigated, and culprits must be found, isn’t this just?”
Fen Tu said: “so, the culprits are punished, that is all.”
Fen Zhu said: “you’re a … (missing characters, isn’t it a blessing ?), Tu. If the leader is wrong, can this be called a crime? When the head is troubled and confused, the foot must be cut off. The humble and the small get banned. Isn’t this fitting?”
Fen Tu said: “what is called promotion?”
Fen Zhu said: “Banning criminals is good, and those who do good should be promoted. Those who are promoted become leaders, and leaders start new projects.”
Thus, the sage starts projects without end. Holding the rewards and punishments, he promotes the noble and dismisses the humble.
Projects are the cycle of happiness and grief, they are the succession of rewards and punishments.
Projects, at their origin and their end, reside in emptiness.
Projects are the Way of Big Business.
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