Iene Quotes

Noi fummo i Gattopardi, i Leoni; quelli che ci sostituiranno saranno gli sciacalletti, le iene; e tutti quanti gattopardi, sciacalli e pecore, continueremo a crederci il sale della terra." ("We were the Leopards, the Lions; those who'll take our place will be little jackals, hyenas; and the whole lot of us, Leopards, jackals, and sheep, we'll all go on thinking ourselves the salt of the earth.")

She made a sound of regret. ‘We come second, you and I, Luc-ien,’ she said. ‘Our allegiance is always to our kingdoms. Without that allegiance, our people would fall.’ She placed her head back against his chest and he felt her tears. ‘This is not our time.’ ‘But that will never mean I love you less,’ he said.

My mind is quiet now. There is no fire or ash, no sulfur or shattering glass. Only silence, empty and cold.

Tea is drunk to forget the din of the world.

Ien stopped her voice with more kisses, more promises of a world filled with only them.

About Sun Tzu himself this is all that Ssu-ma Ch`ien has to tell us in this chapter. But he proceeds to give a biography of his descendant, Sun Pin, born about a hundred years after his famous ancestor's death, and also the outstanding military genius of his time.

L'integrità è un valore neutro. Anche le iene hanno una loro integrità. Sono iene allo stato puro.

Les persones vivim a base d'anar cremant records. I, a l'hora de mantenir-nos vius, tant és si aquests records són realment importants o no. Els records només són el combustible que cremem. Quan llences papers al foc, tant és que siguin anuncis de diari, llibres de filosofia, fotos de revistes pornogràfiques o bitllets de deu mil iens. Només són papers, oi? Mentre els crema, el foc no va pensant: "Oh, això és Kant", "Això és l'edició vespertina del Yomiuri" o "Renoi, quines tetes". Per al foc, només són retalls de paper. Doncs amb els records passa el mateix. Tant els que són importants, com els que no ho són tant, com els que no ho són gens... només són el combustible que cremem.

Vier cijfertjes die hen scheiden van de vrijheid.

threw light upon the principles of war. It is obvious enough that Ssu-ma Ch`ien at least had no doubt about the reality of Sun Wu as

cited by Pi I-hsun, we may see in this theory a probable solution of the mystery. Between Ssu-ma Ch`ien and

I divined and chose a distant place to dwell T'ien-t'ai; what more is there to say? Monkeys cry where valley mists are cold, My grass gate blends with the color of the crags, I pick leaves to thatch a hut among the pines, Scoop out a pond and lead a runnel from the spring. By now I am used to doing without the world, Picking ferns, I pass the years that are left. The trail to Cold Mountain is faint the banks of Cold Stream are a jungle birds constantly chatter away I hear no sound of people gusts of wind lash my face flurries of snow bury my body day after day, no sun year after year no spring.

Tzu except the 82 P`IEN, whereas the Sui and T`ang bibliographies give the titles of others in addition to the "13 chapters," is good proof, Pi I-hsun thinks, that all of these were contained in the 82 P`IEN. Without

tao k’o tao, fei ch’ang tao. ming k’o ming, fei ch’ang ming. wu, ming t’ien ti chih shih. yu, ming wan wu chih mu. ku ch’ang wu, yü yi kuan ch’i miao. ch’ang yu, yü yi kuan ch’i chiao. tz’u liang chê, t’ung ch’u erh yi ming. t’ung wei chih hsüan. hsüan chih yu hsüan. chung miao chih mên.

[Chang Yu relates the following anecdote of Kao Tsu, the first Han Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to report on their condition. But the Hsiung-nu, forewarned, carefully concealed all their able-bodied men and well-fed horses, and only allowed infirm soldiers and emaciated cattle to be seen. The result was that spies one and all recommended the Emperor to deliver his attack. Lou Ching alone opposed them, saying: “When two countries go to war, they are naturally inclined to make an ostentatious display of their strength. Yet our spies have seen nothing but old age and infirmity. This is surely some ruse on the part of the enemy, and it would be unwise for us to attack.” The Emperor, however, disregarding this advice, fell into the trap and found himself surrounded at Po-teng.”] 19.  Thus one who is skillful at keeping the enemy on the move maintains deceitful appearances, according to which the enemy will act. [Ts’ao Kung’s note is “Make a display of weakness and want.” Tu Mu says: “If our force happens to be superior to the enemy’s, weakness may be simulated in order to lure him on; but if inferior, he must be led to believe that we are strong, in order that he may keep off. In fact, all the enemy’s movements should be determined by the signs that we choose to give him.” Note the following anecdote of Sun Pin, a descendent of Sun Wu: In 341 B.C., the Ch’i State being at war with Wei, sent T’ien Chi and Sun Pin against the general P’ang Chuan, who happened to be a deadly personal enemy of the later. Sun Pin said: “The Ch’i State has a reputation for cowardice, and therefore our adversary despises us. Let us turn this circumstance to account.” Accordingly, when the army had crossed the border into Wei territory, he gave orders to show 100,000 fires on the first night, 50,000 on the next, and the night after only 20,000. P’ang Chuan pursued them hotly, saying to himself: “I knew these men of Ch’i were cowards: their numbers have already fallen away by more than half.” In his retreat, Sun Pin came to a narrow defile, with he calculated that his pursuers would reach after dark. Here he had a tree stripped of its bark, and inscribed upon it the words: “Under this tree shall P’ang Chuan die.” Then, as night began to fall, he placed a strong body of archers in ambush near by, with orders to shoot directly they saw a light. Later on, P’ang Chuan arrived at the spot, and noticing the tree, struck a light in order to read what was written on it. His body was immediately riddled by a volley of arrows, and his whole army thrown into confusion. [The above is Tu Mu’s version of the story; the SHIH CHI, less dramatically but probably with more historical truth, makes P’ang Chuan cut his own throat with an exclamation of despair, after the rout of his army.] ] He sacrifices something, that the enemy may snatch at it. 20.  By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him. [With an emendation suggested by Li Ching, this then reads, “He lies in wait with the main body of his troops.”] 21.  The clever combatant looks to the effect of combined energy, and does not require too much from individuals.

I used to love history class. I can still quote whole passages by heart: "When the emperor entered the Hall of Balming Virtue, a violent wind came from a dark corner, and out of it slithered a giant serpent that coiled around the throne. The emperor fainted, and that night earthquakes struck Loyang, and waves swept the shores, and cranes shrieked in the marshes. On the fifth day of the sixth moon a long trail of black mist floated into the Hall of Concubines, and hot and cold became confused, and a hen turned into a rooster, and a woman turned into a man, and flesh fell from the skies." Now, that is grand stuff, just the thing to give to growing boys, and then we were old enough to read the greatest of all historians. This is what Ssu-ma Ch'ien had to say about the exact same subject: "The Chou Dynasty was nearing collapse." Bah.

Buddhism: “Hurt not others in ways that you yourself would find hurtful…” (Udana Varga, 5:18) Christianity: “All things whatsoever you would that mean should do to you, do you even so to them, for this is the law and the prophets…” (Matthew 7:12) Confucianism: “If there is one maxim that ought to be acted upon throughout one’s whole life, surely it is the maxim of loving-kindness. Do not unto others what you would not have them do unto you…” (Analects 15:23) Hinduism: “This is the sum of duty: do nothing unto others what would cause you pain if done unto you…” (Mahabharata, 5:1517) Islam: “Love for humanity what you love for yourself…”13 (Hadith of Prophet Muhammad) “Hurt no one so that no one may hurt you…” (Prophet Muhammad, The Farewell Sermon) Judaism: “What is hateful to you, do not unto your fellow man. This is the whole Torah; all the rest is commentary…” (Talmud, Shabbat 31a; Tobit 4:15) Taoism: “Regard your neighbor’s gain as your own gain, and your neighbor’s loss as your own loss…” (T’ai Shang Kan-Ying P’ien, 213-218) Zoroastrianism: “That nature alone is good which refrains from doing unto others what it would not do itself…”14 (Dadistan-I Dinik, 94:5)

Het eindigt zoals het is begonnen. Met een keuze.

This weak creature is now put in an environment full of dangers, full of all kinds of strong forces. But still the Tiger does not bite the man. The judgment says, 'Treading upon the tail of the tiger. It does not bite the man. Success.' This is based on the yearly image, because the great tiger on heaven is representative of cosmis, overpowering forces. Now man must advance and tread on the tail of the tiger. The trigram Ch'ien is in front, trigram Tui follows. But in spite of this great daring, which is in point here, the tiger does not bite the man. Is it because of this helplessness, this helpless joy, which after all is the greatest power on earth? The smiling eyes of a child are more powerful than any malice, any anger. Such eyes disarm even the most depraved, and the tiger does not bite the man who knows to approach him in this way. This then is the art of action. It presupposes being childlike in its highest sense, it presupposes that the joy of heart, internal joy, is preserved intact, and inner trust is offered to one and all. Such trust is accompanied by dignity. The hexagram Treading has Tui, Joyousness, within, and Ch'ien, Strength, without. In some way the image is reminiscent of the boy in the Novelle, who tames the lion with joy and therefore represents a person confronted by cosmic energies. And this constitutes the secret of proper conduct, conduct as the art of living.

A.I. developers are too myopic to realize that we might make an A.I. al-ien before making an A.I. human being.

Priest Ch’ien-feng addressed his assembly: “This Dharma-body has three kinds of sickness and two kinds of light. Can any of you clarify that?” Yün-men came forward and said, “Why doesn’t the fellow inside the hermitage know what’s going on outside?” Ch’ien-feng roared with laughter. “Your student still has his doubts,” Yün-men said. “What are you thinking of?” said Ch’ien-feng. “That’s for you to clarify,” said Yün-men. “If you’re like that,” Ch’ien-feng said, “I’d say you’re home free.

It is now clear that the kōan about Mahakasyapa's receiving the flower after Sakyamuni's wordless sermon, as well as slogans like "special transmission outside the teaching" and "no reliance on words and letters"—originally separate items that came to be linked in a famous Zen motto attributed to Bodhidharma—were created in the Sung dynasty. First making their appearance in eleventh-century transmissions of the lamp texts, including the Chingte chuan-teng lu (1004) and the T'ien-sheng kuang-teng lu (1036), these rhetorical devices were designed to support the autonomous identity of Zen in an era of competition with neo-Confucianism and are not to be regarded as accurate expressions of the period they are said to represent. A close examination of sources reveals that Tang masters with a reputation for irreverence and blasphemy were often quite conservative in their approach to doctrine by citing (rather than rejecting) Mahayana sutras in support of teachings that were not so distinct from, and were actually very much in accord with, contemporary Buddhist schools.

Noi fummo i Gattopardi, i Leoni; quelli che ci sostituiranno saranno gli sciacalletti, le iene; e tutti quanti Gattopardi, sciacalli e pecore, continueremo a crederci il sale della terra.

He invited the Indian scholar Paramartha to come and set up a Translation Bureau for Buddhist texts, and the scholar stayed for twenty-three years. He invited the great Bodhidharma, the twenty-eighth patriarch after the Shakyamuni Buddha, to come from Kanchipuram in India, near the Temple of the Golden Lizard, but their meeting was disappointing. The Emperor asked Bodhidharma what merit he had accumulated by building monasteries and stupas in his kingdom. “No merit” was the reply. He asked what was the supreme meaning of sacred truth. “The expanse of emptiness. Nothing sacred.” Finally, the Emperor pointed at Bodhidharma and said, “Who is that before Us?” “Don’t know,” said Bodhidharma. The Emperor didn’t understand. So Bodhidharma left Ch’ien-k’ang and wandered until he came to the Shao-lin Monastery, where he sat motionless for nine years facing a wall, and then transmitted his teachings, the origin of Ch’an in China and Japanese Zen.

By concentration is meant to know that all dharmas (elements of existence), from the very beginning have no nature of their own. They neither come into nor go out of existence. Because they are caused by illusion and imagination, they exist without real existence. They are only the one mind, whose substance admits no differentiation. Those who hold this view can stop the flow of erroneous thought. This is called concentration. (pg. 398, from "A Source Book in Chinese Philosophy," translated and compiled by Wing Tsit-Chan)

Tutto questo” pensava “non dovrebbe poter durare; però durerà, sempre; il sempre umano, beninteso, un secolo, due secoli...; e dopo sarà diverso, ma peggiore. Noi fummo i Gattopardi, i Leoni; quelli che ci sostituiranno saranno gli sciacalletti, le iene; e tutti quanti Gattopardi, sciacalli e pecore, continueremo a crederci il sale della terra”.

Çok eski Çin kaynaklarında, Çin'in kuzeyinde yaşayan kavimler, çok geniş olarak, Bu sözü ile adlandırılırdı. Biz bu kitabımızda, kuzeybatıdaki Bu kavimleri için, Hun tanıtmasını kullandık. Kuzey-doğudaki Hu kavimleri için ise Proto-Moğolları etnik deyişini söyledik. Güneybatıdaki Bu kavimleri için de, ayrı bir tanıtma yaptık ve bunlara Tibet kavimleri dedik. Prof. Eberhard'ın tutumu da böyledir. Fakat ünlü Japon araştırıcısı K. Shiratori bir yazısında ayrı bir dilek güttüğünden meseleyi daha başka türlü ele alıyordu. Çok geniş bir bilgiye sahip olan bu eski ilim adamlarının görüşlerini, kısa olarak anlatıp ve bir tenkid süzgecinden geçirmede, büyük faydalar vardır. K. Shiratori şöyle diyordu: 'Bugün birçok ilim adamları, (Mete'nin ezdiği) Tunghuların Tunguz ırkından geldiklerine inanmakta ve bunun için de, bu kavim adının Tonguz şeklinde yazılması gerektiğini söylerler. Ben de Tonguz adının, kendi doğularındaki kavimlere, Türkler tarafından verilmiş olabileceğine işaret etmek isterim. Türkler böylece kendi dillerinde, "domuz" karşılığı olan Tonguz adını, bu kavimler için söylemekle onları küçük görmüşlerdi. Fakat durum böyle değildir. Çin tarihlerinde görülen Tung-hu sözü, Çin tarihlerinde "Doğu Huları" karşılığı olarak söylenmiştir. SC'nin So-yin notlarına göre, Fu Ch'ien adlı bir Çinli, şöyle demiştir: "Tunghular, Wu-huanların ve daha sonra da Hsienpilerin atalarıdır. Hunların (Hiunghu), doğularında oturdukları için, bunlara Tunghu, yani Doğu Hu'lar adı verilmiştir." Sonradan, Çinliler, batıda yaşayan bütün kavimlere de, Hu adını vermişlerdi. Fakat bu deyiş ve anlayış, daha çok İsa'nın doğuşundan az önce başlamıştır.' K. Shiratori'nin, buraya kadar meseleleri ortaya koyuşu, güzeldir. Bundan sonra kendi amacını sergilemeye, başlar ve şöyle der: 'SC ve BS gibi, Çin tarihlerinde görülen Hu sözü ise, yalnızca Hunları, yani Hiun-nuları tanıtmak için kullanılıyordu.' K. Shiratori bu görüşünü desteklemek için, bazı vesikalar da ileri sürüyordu. Gerçekten Mete, Çin imparatoruna yazdığı mektubunda, 'kuzeydeki Hunların', yani kendisinin bütün Asya İmparatorluğu'ndan söz ediyordu. Bunu destekleyen, bazı bir kaç unvan da vardı. Fakat ne de olsa Hu, bütün yabancıları tanıtan geniş bir sözdü. Shiratori bunları söyledikten sonra, 'Tunghular da Hu adını taşıdıklarına göre; onların da Bunların doğu kanadı ve Hunlar ile aynı ırktan olmalı idiler', gibi geniş bir nazariyeye giriyordu. Ayrıca ona göre Bunların da ırk bakımından, Moğol olmaları gerekiyordu. Ancak Hunlar ile bu Proto-Moğol kavimleri arasında, Gobi çölü ve daha binlerce kilometrelik engeller vardı. Zaten Shiratori, yazısının başında da bu amacını açıklıyordu: 'Bunların, Türk ırkından geldikleri görüşü, şimdi gittikçe daha çok kabul edilmekte ve güç bulmaktadır. Ben de daha önceleri, aynı görüşü paylaşan, bir kimse idim,.. Fakat şimdi şu görüşe vardım ki Hunlar, Tunguz ve Moğol karışımı idiler.' Bundan sonra Shiratori'nin yaptığı ise, Hun çağından kalma birkaç sözün, Tunguzca olduğunu göstermek için, bazı etimoloji zorlamalarıdır. Hele Çin tarihlerinde, Göktürklerden kalma sözlerin bile Türkçe karşılıklarını bulamazken.