死、生、養、歡|dEAD, bORN, dISTRESSED, hAPPY

(pHOTO iD: iM171025a)

死、生、養、歡|dEAD, bORN, dISTRESSED, hAPPY

百年之後,無是無非。
After a hundred years*₁, there’s no yES or nO.

莊子-《莊子》之《外篇》—— 第十一章《至樂》、段六:
Zhuangzi *₂ – “Outer chapters” of “Zhuangzi”, – Paragraph 6 of the Chapter 11 “The Greatest Happiness” (original written in Classical Chinese):

列子行,食于道從,見百歲髑髏,攓蓬而指之曰:
“唯予與汝知而未嘗[死₁]、未嘗[生₂]也。若果[養₃]乎?予果[歡₄]乎?”

Leizi*₃ ate on the roadside upon his journey, there he saw a hundred years old skull, he then plucked the grass surrounding and pointed to the skull, said:
“Only I and you know that you are nOT [dEAD₁], also nEVER [bORN₂]. Are you rEALLY [dISTRESSED₃]? And am I rEALLY [hAPPY₄]?”

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展、笨、點|eXHIBITION, sTUPID, dOT

歡迎來到點仔的角落 wELCOME to dIM2AI’s cORNER

個人藝術及攝影展覽 pERSONAL aRT & pHOTO eXHIBITION

笨點(點一) sTUPID dOT (fIRST dOT)

二零一七年八月廿四至卅一日 24th to 31st aUGUST, 2017

開幕 八月廿四日 oPENING 24th aUGUST 14:00-20:00

特別音樂演出 sPECIAL mUSICAL pERFORMANCE - “The Huns” (柏林 bERLIN) 16:00-18:00

pANKE cULTURE
Hof V, Gerichtstraße 23, 13347 Berlin

憂、懼|sADNESS, fEAR

憂、懼|sADNESS, fEAR

最舒服的快樂,就是問心無愧。
The most comfortable hAPPINESS, is when the hEART*₁ feels nO gUILT.

《論語》的第十二書《顏淵》——第四章:
“The Analects”*₂, Book 12 – Chapter 4 (original written in Classical Chinese):

×××

司馬牛問「[君子₁]」。
子曰︰「君子不[憂₂]不[懼₃]。」
曰︰「不憂不懼,斯謂之君子矣乎?」
子曰︰「內[省₄]不[疚₅],夫何憂何懼?」
Sima Niu*₃ asked Confucius how to be a [rEAL mAN₁].
Confucius*₄ said, “Real man will feel no [sADNESS₂] and no [fEAR₃].”
Sima Niu then asked: “when one just feels no sadness and no fear, so is that real man?”
Confucius said: “real man [rEFLECTS₄] upon his heart, feels no [gUILT₅], why should he feel sadness and fear?”
×××

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冰、釋|iCE, mELT

冰、釋|iCE, mELT

違反天理,心只求虛,活在非非。
To violate the laws of nATURE and aspire to things which are uNREAL, that is living in an iLLUSORY world.

王充(二七年至九七年),東漢哲學家-《論衡》-第廿四篇《道虛》之末部:
Wang Chong (27-97), A philosopher of the Eastern Han Dynasty (25-220)*₁ – The last part of the Chapter 24th – “Daoxu”*₃ of the “Lunheng”*₂:

×××
有[血脈₁]之類,無有不[生₂],生無不[死₃]。以其生,故知其死也。

天地不生,故不死;[陰₄][陽₅]不生,故不死。死者,[生₆]之效;生者,死之驗也。

夫有始者必有終,有終者必有始。唯無[終₇][始₈]者,乃[長生不死₉]。

人之生,其猶[冰₁₀]也。水凝而為冰,[氣₁₁]積而為人。冰極一冬而釋,人竟百歲而死。人可令不死,冰可令不[釋₁₂]乎?

諸學[仙術₁₃]為不死之方,其必不[成₁₄],猶[不能₁₅]使冰終不釋也。

Those lives which have [bLOOD relationships₁], none of them were not [bORN₂]. After being born, none of them do not [dIE₃]. From the fact of birth, so humans know about death.

Sky and earth were not born, therefore they do not die; [dARKNESS (yIN)₄] and [bRIGHTNESS (yANG)₅] were not born, therefore they do not die. Death, is a proof of [lIFE₆]; and life, is a proof of death.

There must be a beginning with an ending and an ending with a beginning. Only there’s no [eND₇] and no [sTART₈], then things [last fOREVER₉].

Human’s life is like [iCE₁₀]. Water is solidified into ice, [breaths (cHI)₁₁] are accumulated to be human. Ice will melt after winter, human will die after hundred years. If human can make himself not die, can ice let itself not [mELT₁₂] then?

All who learn the [mAGIC₁₃] power for immortality, they will certainly not [sUCCEED₁₄], just as it is [iMPOSSIBL₁₅] to make ice never melt.
×××

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禪、靜、思|zEN, sTILLNESS, tHINKING

禪、靜、思|zEN, sTILLNESS, tHINKING

若參「禪」,先參「靜」,再參「思」。
To study “zEN”, we must first study “sTILLNESS”, then “tHINKING”.

永明延壽(九零四年至九七五年,吳越佛教高僧及禪師)-《山居詩》之一:
Yongming Yanshou (904-975, an eminent Buddhist monk and master of Zen of Wuyue Dynasty*₁) – One of the “Poems of mountain-dwelling”:

×××
幽齋獨坐絕參詳,兀爾何如驟世忙。
拯濟終憑宏願力,安閒須得守愚方。
柴門半掩花空落,苔徑虛蹤草自荒。
最好靜中無一事,翛然唯得道芽長。
Sitting aLONE in a silent room and not caring about the things in the world, but feeling how bUSY the world is in the silence.
To hELP others, we always need to have sTRONG willingness. In order to be at eASE, we must comply with the teachings by looking foolish but being wISE.
The firewood-door is half cLOSE and the flowers fall, the little aBANDONED path is covered with the moss and weeds.
The best thing is, nOTHING happens in the sILENCE, then the bud of the “vIRTUE of heart” can gROW freely and naturally.
×××

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兩、我|tWO, mE

兩、我|tWO, mE

常聽人抱怨:「為何別人就是不能像我般⋯⋯」。
然後他們發愁,甚至感到氣憤,應該受夠了吧。
Often hear people cOMPLAIN: “Why the others just can not be like me ⋯ ⋯”.
Then they wORRY or even be rESENTFUL and should have sUFFERED enough.

這讓在下想起我們民間其中一句諺語:
That reminds me one of our folk pROVERB:

×××
「若要人似我,除非兩個我。」
“(It’s iMPOSSIBLE,) If I want oTHERS to be lIKE mE, uNLESS there are tWO of ‘mE’.”
×××

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天、言|sKY, sPEAK

天、言|sKY, sPEAK

先,
為何而學?
為何而問?
First,
Why do the people lEARN?
Why do the people aSK?

《論語》的第十七書《陽貨》——第十九章:
“The Analects”*₁, Book 17 – Chapter 19 (original written in Classical Chinese):

×××
子曰:「予欲[無言₁]。」
子貢曰:「子如不[言₂],則小子何[述₃]焉?」
子曰:「[天₄]何言哉?四時行焉,百物生焉,天何言哉?」
Confucius*₂ said, “I want to be [sPEECHLESS₁].”
Zigong*₃ said, “If you do not [sPEAK₂ ], then how can the disciples [eXPLAIN₃] to others?”
Confucius said, “Does the [sKY₄] ever speak? Yet four seasons always rUN and hundred species of life always gROW, does the sKY ever speak?”
×××

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奪 、志|cHANGE, wILL

奪 、志|cHANGE, wILL

即使,
肉體被折磨得疲累;
雙眼決堤般的流淚;
心被傷得支離破碎。
Even if,
The bODY is tortured to exhaustion ;
The eYES burst into tears;
The hEART is hurt and broken into pieces.

但是,
腦袋還未情願關上;
靈魂繼續編織夢想;
意志就是不屈堅強。
However,
The bRAIN is not willing to shut down;
The sOUL continues to weave dreams;
The wILL is just firm and unyielding.

《論語》的第九書《子罕》——第廿六章:
“The Analects”*₁, Book 9 – Chapter 26 (original written in Classical Chinese):

子曰:「三軍可[奪₁][帥₂]也,匹夫不可[奪₃][志₄]也。」
Confucius*₂ said: “The military can [cHANGE₁] the [commander-in-cHIEF₂], (however,) man should not [cHANGE₃] his [wILL₄].”

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位、以、知、為|sTANDING, aBLE, uNDERSTOOD, wORTHY

(pAINTER: Karin T., pHOTO/eDIT: dIM2AI)

位、以、知、為|sTANDING, aBLE, uNDERSTOOD, wORTHY

懷才不遇,難免氣餒。
When things are uNDER-aPPRECIATED, people will inevitably feel dISCOURAGED.

《論語》的第四書《里仁》——第十四章:
“The Analects”*₁, Book 4 – Chapter 14 (original written in Classical Chinese):

子曰:「不患無[位₁],患所[以₂]立;不患莫己[知₃],求[為₄]可知也。」
Confucius*₂ said: “Don’t worry about not having [sTANDING₁], instead, worry about whether you are [aBLE₂] to stand. Don’t worry about not being [uNDERSTOOD₃], instead, try to be [wORTHY₄] of understanding.”

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恕|cONSIDERATE

恕|cONSIDERATE

恕,如人之心,將心比己。
Feel empathy for others, tREAT others hEARTS as yOURS.

《論語》的第十五書《衛靈公》— 第二十四章:
“The Analects”*₁, Book 15 – Chapter 24 (original written in Classical Chinese):

×××
子貢問曰:「有一[言₁]而可以終身行之者乎?」
子曰:「其[恕₂]乎!己所不[欲₃],勿[施₄]於人。」
Zigong*₂ asked: “Is there a [wORD₁] that people can carry for the whole life?”
Confucius*₃ said, “That would be “[cONSIDERATE₂]”! Do nOT [dO₄] to others what you do nOT [wANT₃] others to do to you.”
×××

..,

nOTES:

*₁: “The Analects” or “Analects of Confucius” – collected sayings and thoughts of great philosopher Confucius; it is one of the important canonical Confucian literature. Traditionally people believe that “The Analects” was written by disciples or followers of Confucius during the late Warring States period (475-221 BC) and its final revision was completed during the Emperor Cheng period (33-7 BC) in late Western Han Dynasty (206 BC-9).

*₂: Zigong was one of the most important and loyal disciples of Confucius. Among Confucius’ students, he was the second best at speech, after only Zai Yu.(Wiki)

*₃: Confucius (551–479 BC) was an educator, philosopher and official of Lu State in the late Eastern Zhou Dynasty (ca. 1043-256 BC) during Spring and Autumn Period (770-476 BC), he was the founder of Confucianism and developed his Confucian theory of the five virtue elements: benevolence, righteousness, courtesy, wisdom and trust.