原: 莊子, 秋水/1 中

望洋之歎 (망양지탄, wàng yáng zhī tàn, ぼうよう-したん), look / sea / [then] / sigh
Sighing after looking at a great sea. Admiring another’s greatness, and feeling shame over one’s shortcomings.

Long time ago, at a place called Maeng-jin (孟津) on the midstream of the Yellow River (黃河) lived a god (河神) named Ha-baek (河伯). He was impressed with the golden gleam of light reflecting from the river, and said, “There is no other body of water like this in this world.”

  A voice replied, “No, that’s not true.” Ha-baek turned his face to find an old turtle nearby, and asked.

  “Is there a body of water greater than the Yellow River?”

  “Yes. Near where the sun rises is the North Sea (北海, now known as 渤海), and it is said that all rivers flow into it. So, the breadth and width of that place is many times greater than the Yellow River.”

  Ha-baek shook his head in disbelief. He had never left Maeng-jin, and he couldn’t believe the words of this old turtle.

  “How could such a big body of water exist?  I can’t believe it unless I see it myself.”

  Then autumn came. The Yellow River rose very high due to many days of rain. While watching this, Ha-baek was suddenly reminded of his conversation with the old turtle, and decided to follow the river to see the North Sea himself.

  When Ha-baek reached North Sea, a god (海神) of that place named Yak (若) came out to greet him. He raised his hands and cut through the air to calm the waters, and before them was a horizon of water that stretched far beyond what Ha-baek had ever seen before.

  Ha-baek was taken aback by the breadth and width of what he was seeing, and his jaw dropped. He was ashamed of his past ignorance and said to Yak, “I heard of the greatness of North Sea, but did not believe it until now. If I did not see this here today, I could not have understood how little I had seen and known in life.”

  Yak smiled and said, “You were a frog in a small well, weren’t you? Without coming to know about the great sea (大海) you would’ve been recognized as a god with little knowledge of the world, but now you have managed to get yourself out of such place.”


原: 莊子, 逍遙遊/1 中

鵬程萬里 (붕정만리, péng chéng wànlǐ, ほうてい-ばんり) big bird / jouney / ten thousand / miles

A large bird travels ten thousand miles.

Jang-ja (莊子, 字: 周) of Taoist school (道家) during the Warring States period wrote the following narrative in his Enjoyment in Untroubled Ease (逍遙遊):

There is a large fish named Gon (鯤) living near a corner of the North Sea. It is not known how many ri (approx. a quarter mile) in length it is. It transforms into a bird called Bung (鵬). The size of Bung is also not known. When it spreads its wings to fly, it covers the clouds of the sky with its wings, and it stirs water of the sea. It can fly from one end of the North Sea to the other end of South Sea in one breath. According to a story by Jehae (齊諧) it rides over the whirlwind of 3,000 ri and travels 90,000 ri without a rest, and then folds its wings in to take a rest.

Jang-ja had envisioned a world where both nature and self become one in harmony (物我一體). He had mentioned this bird to metaphorically describe the appearance of a great person who moves around in the freedom of an ideal world that goes beyond the mundane.

From the mention of this, we have words like bung-gon (鵬鯤), or gon-bung (鯤鵬) which signifies something large that is beyond what anyone can imagine. And bung-bae (鵬背: the back of Bung), or bung-ik (鵬翼: the wing of Bung) are used to refer to anything that is very large. Bung-ik is often used to describe airplanes. And words like bung-bak (鵬搏: the flapping of Bung’s wings), bung-bi (鵬飛: the flying of Bung), bung-geo (鵬擧: the rousing of Bung) all describes an act or spirit of achieving something with a great effort or initiative. Bung-do (鵬圖: the picture of Bung) means a great plan or aspiration.

人無遠慮 必有近憂

原: 論語, 衛靈公

人無遠慮 必有近憂 (인무원려 필유근우,rén wúyuǎnlǜ bì yǒu jìn yōu,ひとぶえんりょしんゆうきんゆう)
If a person does not think far ahead, then he will inevitably experience worries nearby.

This is similar to a saying, “One ought to think deeply of what may happen in the future (深謀遠慮)” from The Critique of Jin (過秦論), an essay written by Ga-eui (賈誼).

Related to this saying, there is a Korean narrative about a civil official (文臣) named Heo Jong (許琮) during the reign of King Seong-jong (成宗) of Joseon dynasty. The Queen Consort was found to be temperamental and was eventually deposed. (She is known as the Deposed Queen Yun (廢妃 尹氏) to this day in Korea.) With the increased pressure from officials, she was later sentenced to death by poisoning. In order to draft this decree to poison (賜死) the deposed Queen, King Seong-jong had summoned all court officials (群臣會議). Heo Jong was a Right Minister (右贊成) at the time, so he had to attend the meeting as well.

While on his way to the royal court, he visited his older sister’s house, and his sister said to him, “How could anyone attend a meeting to poison the Queen? I’m troubled by this. If, at a commoner’s house, the servants gathered to participate in the poisoning of the lady of the house, and her son becomes the head of the household later, what would happen to those servants? How could there be no trouble in the future for them?” He came to realize this, and while passing a bridge, he intentionally fell from the bridge. He excused himself from the meeting due to injuries, and returned home.

Just as his sister had predicted, when King Yeonsan (燕山君) came into power and found out about his mother’s death, he unleashed his wrath against all those involved in the infamous purge of 1504 (甲子士禍). Since then, people started calling that bridge, from which Heo Jong fell, “The Bridge where Heo Jong Fell (琮琛橋)”.

A marker stone over where the bridge was stands in front of Se-yang Building, in Jongro-gu Naeja-dong, Seoul


原: 唐書, 房玄齡傳; 觀政要, 君道; 資治通鑑, 等等

創業守成 (창업수성,chuàngyè shǒuchéng,そうぎょう-しゅせい) start [of] work, maintain or protect / act of
Short form of 易創業難守成, which means the start of a work is easy, but maintaining it is difficult.

During a chaotic time, near the end of Su (隋) dynasty, Yi Yeon (李淵) and Yi Se-min (李世民), who were father and son, raised an army to defeat Emperor Gong (恭帝) of Su and founded the Tang (唐) dynasty in 618 AD.

In 626, King Tae-jong (太宗), named Yi Se-min, succeeded his father, King Go-jo (高祖), named Yi Yeon, and ushered in an age of great prosperity (盛世) under the era name of Jeong-gwan (貞觀之治, 627-649). He unified the country, expanded the territory, guarded against extravagance, stabilized the economy, recruited talents from abroad, and helped to develop the academia and the culture of the country. He became the model king for subsequent kings to follow.

Such Jeong-gwan rule was possible not only because of King Tae-jong’s abilities, but around him were wise retainers such as Du Yeo-hui (杜如晦) who was known for his decisiveness; Bang Hyeon-ryeong (房玄齡), recognized for his planning skills; and Wi Jing (魏徵), known for his upright character.

One day, King Tae-jong asked his retainers, “Between starting a business, and maintaining that business, which is more difficult?”
Bang Hyeon-ryeong replied, “Starting a business can only be achieved by only successful person among many rival leaders that spring up everywhere, so I would say starting is more difficult.”
Wi Jing gave a different reply, “From the old days, the position of a monarch is finally obtained after going through much hardships, however it is easily lost in complacency. Therefore, I think protecting and maintaining is more difficult.”
King Tae-jong nodded, and said, “Duke Bang had to risk his own life with me to gain the whole world, and that’s why he said starting a work is more difficult. Duke Wi has always been cautious against pride and extravagance for the prosperity and the welfare of people (國泰民安), and also against complacency which causes calamity and chaos (禍亂). And that’s why he has said protecting and maintaining is more difficult. Since the difficulties of a start has come to an end, I shall now focus on maintaining with you.”


As recorded in the Royal Annals of Joseon dynasty, June 19, 1625:



Lamentation over the current state of affairs

We lament over thee, royal officials
Do not boast about yourselves
You live in their houses
You took over their lands
You ride on their horses
You do what they did
[Between] you and them
[Looking over] what difference are there?


原: 論語, 述而/11

暴虎馮河 (포호빙하,bào hǔ píng hé,ぼうこ-ひょうが) hit with bare hands / tiger / walk across water / river
Attack a tiger with bare hands and cross a river without anything.

One day, Gong-ja said to his disciple An-yeon (顏淵: 顏回), “Doing the right thing when appointed to an office, and living contently in seclusion when abandoned, are these things only you and I are capable of doing? Gong-ja said this because An-yeon was one of his favorites among over 3,000 disciples. An-yeon was both virtuous and studious, and Gong-ja even fell into a deep despair when he later died at the age of only 31. Gong-ja was praising him with such a comment.

Then, Jaro (仲由), hearing this, became little jealous and asked Gong-ja, “If you were to lead a great army (三軍), who would you have on your side?” Jaro asked this question because he felt himself to be more brave than many. He was sure that Gong-ja would pick him, but the reply was that Gong-ja would not be with someone would be so rash to attack a tiger with bare hands and cross a river without anything. He would rather have someone who thinks deeply about the action to take, and then succeeds in execution of the plan. Gong-ja replied this way to warn him against being rash.

Gong-ja taught it’s difficult to accomplish anything without a good plan, and it can also become prone to failure without being cautious. Jaro became silent at this point.

On the use of word 子 (Son) as an honorific

A passing thought around the use of 子 as a form of honorific: In the Bible, we have the Hebrew conception of the son of man (ben-adam), often applied to Jesus in the New Testament. From a Christian theological perspective, that is used to emphasize a part of his identity as a man, with a respect. In Literary Sinitic, the character for son (子) is used as a form of honorific as in 孔子, 莊子, 荀子, 孫子, etc. There’s also the superlative honorific form 夫子 as in 孔夫子. It is usually applied to an accomplished teacher who has created a new school of thought, or to someone who has simply left a legacy or scholarly works deserving respect. Anyway, I found it interesting that in both, this word, “son,” is used to denote respect. Of course, by its very nature of the meaning of the word, there’s the sense of continuity and connection to our own early forefathers, thereby also implying another form of horizontal connection between the teacher in question and the rest — that we are all related as a big family. The emphasis on personhood seems somewhat related to the concept behind the use of the word 仁, which is often taught as the very core of Confucianism. The etymology may be related to two characters representing person as in 人人, which says a person ought to be a person, in qualitative terms. Again, the main point here is not a mere person, but a virtuous person. Even the Latin root word, vir, from which we have virtue, means a man, or a person. It’s essentially saying the same thing as 人人 is. I don’t know if we have a continuity of such understanding in the use of these words in modernity, but it’d be interesting to find any culture that may have continued in this type of tradition.


原: 史記, 呂不韋傳; 資治通鑑, 等等

奇貨可居 (기화가거,qíhuòkějū,きか-かきょ) special item [is of a] good purchase
Something that deserves an investment. A good opportunity. A worthy item to purchase for future.

During the Warring States period, even though the country of Jo (趙) was in a decline, the capital city of Handan (邯鄲) was still flourishing with a lot of trade with other countries. Yeobulwi (呂不韋), a grand merchant (豪商) of the country of Han (韓), also frequented Handan for business. One day, by chance, he found out Jacho (子楚: 異人), who was a bastard son of Prince An-guk (安國君) of Jin (秦), was being held as a hostage in that city.  At the time, Jin often invaded Jo so Jacho was despised, and he was treated badly. Yeobulwi saw this situation as an opportunity, and decided to help Jacho by first visiting his residence, which was a shabby place. Yeobulwi said, “King Soyang (昭襄王) is of old age, and your father is set to become the next king of Jin. But Queen Consort (正妃), Lady Hwa-yang (華陽夫人), has no sons, and there are over twenty sons born through concubines. Among them, who do you think would be the next Crown Prince? Surely, the confidence isn’t on your side.” Jacho wasn’t sure of the intent of this conversation and replied, “There isn’t anything anyone can do about that, is there?” Yeobulwi suggested that he would help Jacho with money, so he could send gifts to the Queen Consort to win her favor, while recruiting talented people around him. Yeobulwi promised that he would also go to the country of Jin and try to help appoint Jacho as the Crown Prince. At this, Jacho held Yeobulwi’s hands in gratitude and said, “If things work out as you’ve said, then let us rule Jin together.”

Finally, Jacho was installed as the Crown Prince with the help of Yeobulwi’s wealth and scheme. And, as Yeobulwi had strategized, Jacho succeeded as King Jangyang (莊襄王, 250-247 BC) of Jin in year 250 BC. As he had promised, Yeobulwi was appointed a minister as soon as he was enthroned, and Yeobulwi was able to gain unprecedented power and wealth.

Before all of these happened, Yeolbulwi had given one of his dancers to Jacho as a wife, and a son, named Jung (政), born to her became the Crown Prince, and later, he would become the Emperor Si (始皇帝). However, there was a report that this dancer who was wed to Jacho was already pregnant with Yeobulwi’s child, and the child who later became the Emperor Si was actually Yeobulwi’s son. 

Anyway, King Jangyang reigned only for 3 years and died. Crown Prince Jung succeeded him, and Yeobulwi was entrusted with even more power as the Chief Councillor, and he was even called uncle (仲父: next in line to one’s father) by the king. He enjoyed fame and held in one hand the power over Jin, and this was all because he discovered a precious gem in a pitiful place and paid dearly for it (奇貨可居). 

We often are affected by myopia, and miss the future opportunities that could be returned to us. A wise person knows to sacrifice little now for a greater return later. And, to do so with boldness as well. Such force of volition in decision making isn’t common among people, especially in this day and age of information overflow. So, it may take a lifetime of practice to learn to see what is not apparent in our daily transactions


原: 史記, 孟嘗君列傳; 經濟類編, 卷三十二/19 中

狡兎三窟 (교토삼굴,jiǎotù sān kū, こうと-さんくつ), smart rabbit [has] three holes
Semper paratus (“always be prepared.”) Always have a back-up plan.

During the Warring States period (戰國時代) a retainer (食客) of Lord Maeng-sang (孟嘗君), named Pung-hweon (馮愋, 馮驩) received an order to collect the loan payments from the state of Seol (薛). He went and gathered everyone who were in debt to Lord Maeng-sang and then to the joy of everyone gathered there, he proceeded burn all of their documents of obligation. Pung-hweon came back and explained that by burning all those loan contracts he had gained gratitude and indebtedness (恩義) from people.

A year later, Lord Maeng-sang had angered King Min (泯王) of the country of Je (齊), and then he was driven out from his post to the outer parts of the kingdom. At this time, the people of Seol came out to be with Lord Maeng-sang to comfort him for 100 miles. This was the first help by Pung-hweon.

Then Pung-hweon went to the capital city of Wi (魏) and persuaded King Hye (惠王) that his country will made stronger by receiving Lord Maeng-sang. King Hye was convinced, and sent 1,000 pounds of gold and cartloads of gifts. Such gifts were sent to him three times, but following Pung-hweon’s advice, Lord Maeng-sang denied the offer, and did not receive those gifts. King Min, hearing of this, became fearful, and sent a servant with an apology, and reinstated Lord Maeng-sang to his post as a local sovereign. This was the second help provided by Pung-hweon.

As a third help, Pung-hweon advised Lord Maeng-sang to build an ancestral shrine of Je in the land of Seol. As long as the shrine existed, King Min would not be a threat to him, so Lord Maeng-sang’s authority was reaffirmed this way.

The world has always been in chaos and it is full of difficulties, so one must overcome a lot of difficulties in order to succeed in the world. People often say it is now the world of infinite competitions. Once must be well equipped in order to compete with others, and that also means one must also be prepared sufficiently for overcoming difficulties in life. And it can also produce anxiety if you have all your eggs in one basket. If one thing fails, there has to be another ready in place. This is true not only individually, but at the national level as well. There has to be some protective measures in place in case of emergencies.


原: 孔子家語, 三恕/4 中

有坐之器 (유좌지기,yǒuzuòzhīqì,ゆうざの-き), nearby [of] bowl
Moderation in all things. Heart should not be emptied nor be overflowing.

Gong-ja was visiting an ancestral shrine (祠堂) of Hwan-gong (桓公) of the country of Ju (周). Inside was a bowl (儀器) used in ritual ceremonies, and it was fixed in a way so that it could tilt freely. Gong-ja asked the keeper of the shrine, “What is this bowl for?”  And he replied, “It is a bowl you always look at nearby (有坐之器)”  At this, Gong-ja nodded and said, “I did hear about the bowl. It tilts to the side if it’s empty, and it stands upright only if it has just enough water, and if it’s completely filled, it would spill over.”