Eric Woon

In astronomy, big bang is explained as the rapid expansion of matter from a state of extremely high density and temperature which according to current cosmological theories marked the origin of the universe. In simple word, big bang is an accepted theory. Assumed Wuwei is a theory. How was it explained? Sadly, Laozi (BC 601 - unknown) wrote it, but did not leave an explanation. Who else could explain it? Was he, Zhuangzi? Zhuangzi (BC 369－BC 286) was born 230 years late. It is ridiculous, and beyond all common senses to accept his explanation for Wuwei. What about Confucius (BC 551－BC 479)? Historical records showed that as a young man, Confucius met Laozi. Did Laozi explain or better still, teach him everything about DaoDeJing? Yes, most likely. If this hypothesis holds water, how did Confucius explain Wuwei? The Doctrine of Wuwei* as defined by Confucius: He is pleasantly joyful in spirit, disinclined to fame or wealth, does not bother to think about general issues that the common folks are seeking for some form of an action or bemused with, and hence, least likely to take them up as a political affair**. Meanwhile, with a heart of steel he steadfastly keeps an indifferent attitude towards these commonplace pursuits. If something aroused his interest, he quickly invites capable and virtuous individuals to carefully study the issue, breaking it down to its finest details and determine with clarity, the reasonable development or in-thing that his country or people should do in order to strive towards a better future, be it discarding the old ways of life and quickly establishing in its place, a new order of things or reform, or new set of rules for the good and advancement of society. Remark*: Source of the definition for The Doctrine of Wuwei*** is obtained from the I Ching (or Yi Jing) of the Zhou Dynasty, also known as Zhou Yi. In the English language, it is known as The Classic of Changes or Book of Changes, which is an ancient Chinese divination text reference, and is one of the oldest of the Chinese classics. Remark**: He is still fully in-charge of national politics and should not be slow on the uptake of an issue as a piece of actionable political affair. As he is running a huge public organization, there may be a lot of things that he needs to do with urgency. However, in the execution of his duties, first and foremost, he must make wise decisions, then differentiate which are the trivial matters that should not be dealt with, and what are the compulsory action plans that must be executed immediately. Note***: In Dao De Jing, the original phrase is易无思也，无为也，寂然不动，感而遂通天下之故 （Yì wú sī yě, wúwéi yě, jìrán bù dòng, gǎn ér suì tōng tiānxià zhī gù）. This were the exact words in which Confucius defined Wuwei. Definition: The concept Governance by Wuwei**** shall be translated as: hold fast to The Doctrine of Wuwei, and selflessly devoted to the implementation of government policies related to The Doctrine of Virtuous Governance. Most important of all, never ever rely on the use of threats to force the people into submission through fear. Note ****: In Dao De Jing, the original phrase is无为而治 (Wúwéi ér zhì).

This is the link for 大 http://www.zdic.net/z/17/js/5927.htm This is the link for 大方 http://www.zdic.net/c/7/23/54713.htm

Please allow me to serve you another boomerang. This is chapter 41. There are 10 characters 大。According to the Chinese Han dictionary, there are three ways to pronounce it, da, dai, tai. May I ask which is the correct one to apply in this chapter? The actual pronunciation for this character since the Xia dynasty to Song Dynasty is tai. From the Yuan, Ming and Qing dynasty it is read as da. Since then, the character 太 was used to replace 大. For example, 太阳 sun. 太贵 too expensive. 太美了 very beautiful. Henceforth, if you were to replace the character 大 with 太，you will read all the ten characters in chapter 41 with a totally different meaning. For example, 大方 is not two separate characters, pointing to "big square". Actually it is a two-character phrase which gives us two meaning, generous or expert. Please key in 大方 in www.zdic.net and you will get the answers. Btw, 大方 as in Putonghua is read as da fang. However, in the older Chinese languages such as Cantonese (created around the early Western Han dynasty), it is read as dai fong and Hakka (the oldest Chinese dialect, perhaps since the Xia dynasty or earlier), it is read as tai fong! Btw, the Cantonese and Hakka pronunciations for 大 are dai and tai, respectively.

No source. It is purely out of my personal research. This is not going to give it any credibility, right? Btw, I am a researcher in Pre-Qin dynasty Chinese language and history (from 2400B.C. to early Western Han dynasty).

The great thing about science is that it learns from its mistakes. But where is the mistake? If you do not know where the mistake come from, how are you going to learn? Classical Chinese (DDJ is 2500 years old) is very difficult to understand, far worse than Shakespeare's English. Wuwei, 无为 though is seen as two Chinese characters, it is not. The second character 为，actually is an abbreviation for the Chinese proverb, 为所欲为。That means, it is a five characters instead. Which means, not whimsical, or abstain from whims and fancies. At chapter 57 and 64, the word 欲 too is an abbreviation for the same Chinese proverb 为所欲为。The two full phrase are: Chapter 57: 我无为而民自化。Therefore, a wise leader always says, “I choose to abide by the principle of wuwei, and by leaving it solely up to the people who on their own free will and through their own interactions shall cultivate their own customs or social norms. Chapter 64：是以圣人欲不欲。 Obviously, a judicious leader loves wuwei, that is, always restrains from wanting to carry out whimsical ideas. The rest of the book, where there is the phrase wuwei, you can re-interpret it as either not whimsical, or abstain from whims and fancies, Happy learning.

No.

Without eyes, ears, nose, tongue and body, a suryaputra (sentient beings) cannot directly perceive the sensation of sight, hearing, smell, taste and touch. Having lost its five perceptions, it also could no longer directly perceive the full response range of visual, auditory, olfactory, taste and touch sensations. Henceforth, it could not experience or feel the effect of these five senses, directly. Then and there, it should stop trying to understand what it no longer can perceive and for that matter, whatever that has to do with the perceptions of the mundane world. After all, these worldly affairs come and go, and are infinitely boundless. And for that matter, all things that have to do with the worldly affairs are boundless unlimited and shall vanish in no time. A suryaputra must withdraw completely and stay clear of the worldly affairs. Then only a suryaputra can stop all forms of sufferings or misery and free itself from discernment of its current plight. This is the highest form of perfect wisdom on how a suryaputra can extricate itself from all sufferings and not worry about its hapless situation anymore. This is a direct interpretation of Tang Tripitaka words, [無眼耳鼻舌身，意無色聲香味觸，法無眼界乃至無意識界，無無明亦無無明盡，乃至無老死亦無老死盡，無苦集滅]： Here is my translation into modern Chinese. 因为没有了眼睛、耳朵、鼻子、舌头和肌肤，所以众生无法直接【[1]】意识到视觉、听觉、嗅觉、味觉和触觉，也导致它们无法再直接感受和处理一切视觉、听觉、嗅觉、味觉和触觉所及的范围。那么，它们没必要再去了解不懂的事情，因为这些事情是再怎说也说不尽的。这些甚至不会历时长久也不会终止的事情，更是再怎说都说不尽的。于是众生没必要为这样的情况而感到苦恼，进而才能成功消灭所有的苦厄境况。 [1] 只是失去了直接的感应能力。但是，每一个舍利子依然能够保留着第六感，即处理感知的能力。在此，著作就点到为止。

[大方]：见识广博，有专长的人。 You cannot split up the first two characters. The pair forms a typical structured phrase or 词. In this context, it means knowledgeable or is talented. However, in the modern context, it is mostly use as a two-character phrase that describes a person who is magnanimous.

[UC13a]There is something that is too fine and thus, cannot be seen by our eyes is called '夷' (pronounced as yí) or microscopic. [UC13b]There is something that is too soft and thus, cannot be heard by our ears is called '希' (pronounced as xī) or faint. [UC13c]There is something that cannot be scooped with our palms is called '微' (pronounced as wēi) or fine. [UC13d]Though we cannot pursue to find out what this thing is, these three descriptions elucidate the same thing, or in simple word, it is the same and the only one object. Remark: Laozi used these three words to describe wave which is minutely invisible even under the most powerful microscope today. Light is short wave-length, while sound is long wave-length. Light and sound are finitely weightless, without mass. Wave is the only common thing among light, sound and mass.

This is the real difference. Here are three definitions. 1) True Leadership is leading people to get things done for the people. 2) False leadership is managing people to get things done for oneself (himself, cronies, political party, etc. But definitely NOT for the people). 3) Management is managing people to get things done. Do you see the similarity between False leadership and Management? No professor dares to add the last phrase, "for oneself" for that will destroy the entire meaning management where there are more than a million books have been written on management.

Sorry. They execute the(ir) order. not the order.

Just today, I finally manage to convince the entire management team to adopt my three proposals. One, to adopt a new company philosophy. Two, to implement a Shop Floor Control System which I designed specifically for them. Three, forbids over-time while I continue to load them factory with more job orders. All three are meant for the benefits of the entire company. The entire management team, all happily accepted my three proposals. I have never seen this management finally agreed in unison. Two hours, later, they execute the orders based on my proposals.

Let say you are the champion for a productivity program, say how to increase the efficiency of a particular process. The existing people would resist your new ideas. Therefore, you have to start explaining what the new or improve process improve their job efficiency, make it easy for them to perform the task, least prone to mistakes and etc. These are some of the areas where the existing people might find it to their benefits to learn from you a new way of getting things done. Btw, I was a consultant for > 2 decades. Every time, I faced people who reject my new way of getting things. The worse resistance I faced was this. After two hours of explanations, the other party finally said, "I give you my benefit of doubts. But you have to bear the full responsibility should it not work out." I was smiling in my heart when I heard these words. To me, so long he follows my new way of getting things done, the result shall prove to him I am correct.

When you run into someone who opposes or does not want to follow your order, it is about time to draw upon the principles of leadership and deploy them diligently. On the other hand, when you run into someone who does not have the will to follow your order, you can also draw upon the principles of leadership and apply them assiduously.

Chapter 41: 建德若偷。质真若渝。大方无隅。大器晚成。大音希声。大象无形。 [MP28]In addition to his leadership ability, let’s look at his moral conduct, whether: [MP28a]He is surreptitious in the manifestation of his loving, kind and compassions. That certainly goes against his principle to remain simple and true to his genuine nature of a kind and benevolent person. [MP28b]He possesses extensive knowledgeable, professional and is a subject expert, tolerant and broad minded. [MP28c]He is very capable and comfortable assume heavy responsibilities or high office. This is the reason why his attainment is towards his later years in life. [MP28d]He delivered great merits purely out of his loving-kindness, charitable actions and setting personal fame or glory aside. [MP28e]From the perspective of common folks’ undertakings or delivery of charitable works, his generous virtue does not falls in familiar traits. The above is the translation of the Original Modern Chinese translations below. [MP28]除了领导能力之外，我们也要看清楚他的品德： [MP28a]若是暗中地倡导仁爱的操行，却又像是在隐瞒其真正的品行，也像是违背了自己的质朴和纯真； [MP28b]若是见识广博，有专长而没有狭隘片面的见解； [MP28c]若是有才能，能担负重任，就须要经过长期的磨炼，所以他的成就往往是比较晚的； [MP28d]若是大功德，必须由心生的仁爱，又希有[1]名声； [MP28e]若是以宏大的常理去观看他怎样施仁布德[2]，却似乎没有一个固定的形象。 Explanation of each of the individual Chinese word mentioned above. [建]：提出，倡议：建议、建策（出谋献策）。 [德]：德就是仁爱大德，简称“仁爱”。 备注：请回顾第21章。 [建德]：倡导仁爱的操行。 注释：添加宾语“操行”，目的是缩小其含义，只关注仁爱在于操行上的解释而已。 [若]：如，像：年相若、安之若素、旁若无人。 注释：引申为“像是”。 [偷]：偷偷，行动瞒着人，暗中。 [建德若偷]：若是暗中地倡导仁爱的操行，又好像是在隐瞒其真正的品质[3]。 备注：没必要那么死板地推敲字句。 [质]：朴素，单纯：质朴、质直。 [真]：本性，本原：纯真、天真。 [质真]：质朴{和}纯真。 批注：以现代语言，在 “质朴”与“纯真”之间注入连词“和”，表示跟或同。 [渝]： 改变，违背（多指感情或态度），如忠贞不渝。 [若渝]：像似违背了。 [质真若渝]：也像是违背了{自己}的质朴和纯真。 批注：少了宾语。于是，补上人称代词“自己”。 备注：没必要那么死板地推敲字句。 [大方]：见识广博，有专长的人。 注解：不可以将“大方”掰开为“大”和“方”来解释。 [无]：没有，与“有”相对；不。 备注：保留原文“无”，没必要翻译。 [隅]：隅见（片面的见解）。 [无隅]：无片面的见解。 注释：引申为“无尽头”。 [大方无隅]：见识广博，有专长而没有狭隘片面的见解。 备注：没必要那么死板地推敲字句。 [大器]：有才能，能担负重任的人。 注解：不可以将“大器”掰开为“大”和“器”来解释。 [晚成]：则须要经过长期的磨炼，所以他的成就往往是比较晚的。 注解：不可以将“晚成”掰开为“晚”和“成”来解释。 [大器晚成]：有才能，能担负重任的人，则须要经过长期的磨炼，所以他的成就往往是比较晚的。 备注：没必要那么死板地推敲字句。 [大]：大美（大功德，大功业）。 备注：请参照《汉典》“大”字的详细解释。 [音]：《礼记·乐记》凡音之起，由人心生也。声成文，谓之音。 注释：依据上下文，引申为“由心生的仁爱”。 备注：请参照《汉典》“大”字的详细解释。 [大音]：大功德，必须由心生的仁爱。 [希]：少：希少（shǎo ）、希罕、希奇、希有、希世。 注释：最佳选择是“希有”，亦作稀有，少有、少见。 [声]：名誉：名声。 [希声]：希有名声。 [大音希声]：大功德，必须由心生的仁爱{也}，{又}希有名声。 批注1：注入“也”，表示停顿一下，舒缓语气，后半句将对前半句加以解说。 批注2：添加“又”，表示加重语气、更进一层。 备注：没必要那么死板地推敲字句。 [大象]：常理，伸缩视图。 注释：引申为“以宏大的常理去观看{他怎样施仁布德}”。 批注：少了宾语。依据上下文，补上宾语“他怎样施仁布德”。 注解：依据上一句“大功德，必须由心生的仁爱”，接下来需要观察他怎样施仁布德。 [无]：没有，与“有”相对；不。 [形]：样子：形状、形式、形态、形迹、地形、情形、形象。 [无形]：没有一个固定的形象。 [大象无形]：以宏大的常理去观看他怎样施仁布德，{却似乎}没有一个固定的形象。 批注1：添加连词“却”，表示转折。 批注2：添加“似乎”，表示好像是，而绝对不是完全无形象的。 [1] 亦作稀有，少有、少见。 [2] 指实行仁义，布施恩德，多行善事。 [3] 指人的行为和作风所显示的思想、品性、认识等实质。