给朋友的电邮，粘贴如下：
Thanks for the encouragement and the reminder... I knew I could tell you and get a positive response. Most people would, I imagine, be "scared" when topics of consciousness and life and death come up in a conversation. That's why I keep it to myself. The good thing is, because of my experience with Qigong, I can temper my meditation with daily Qigong practice, so it's more fun.
According to Bertrand Russell's reasoning, people like the Buddha are perpectually faced with an insurmountable dilemma when attempting to explain their experience in one state to an audience who are in another state, because to do the explanation, they have to necessarily come out of the first state and once they are out of that state, their experience ceases. It's very much like waking up to recount a dream - much is lost and much is distorted. You know what the Buddha did? He resorted to similes, anecdotes and repetitions, over and over again. Such similes, anecdotes and repetitions abound in Buddhist scriptures and if you are to read them, you will be bored to tears and driven crazy.
The gist, actually, is very straightforward - impermanence of all phenomena (and laws governing such phenomena), unsatisfactoriness (of being, of life, because of the aforementioned impermanence, as it's human nature to aspire towards perpetuality, which is an illusion or a conjured-up reality) and nonsubstantiality (which is in the same strain as impermanence, except that it's more personal - it's the nonsubstantiality of "self", including the individual self, "Atman" in Sankrit, and the universal self, "Brahma" in Sanskrit).
In Chinese, they are 无常，苦，无我.
Being literate in English and being exposed to related literature in a language other than Chinese is a blessing, isn't it?
In the original Buddhist philosophy, there's only one "ultimate" rule, namely, causality [因果法则 or, if you want to sound cool, 缘生法/缘起法]. That's all. It's atheism, through and through. But its later ramifications turned it into a religion. It started off as a philosophy (in theory) and an "order" (in practice). But human beings need faith more than they need truth. Buddhism, as a religion, came into being. The Pureland Sect (净土宗), for example, is very much a Chinese version of Christianity. As I have not come to any conclusion about Christianity, I can't say I have formed a definitive opinion of the Pureland Sect. But between the lines, you can suss out what I might be thinking: Release/nirvana comes when you truly understand impermanence, unsatisfactoriness and nonsubstantiality. You live like a normal person and may react to and interact with the world like anyone else, but there is a core in you that is no longer affected/shaken by external stimuli, so you have the ultimate peace in your inner world and that is pureland, bathed in infinite light. It never was, never is, and never will be outside our "mind". But Mahayana (大乘佛教) would immediately denounce my argument as attachment to causality (执于缘生法). That might be so, but one must not jump the gun... It's a process of thesis, antithesis and synthesis (正题、反题、合题）as in Hegelian philosophy and I'll get there one day. Somehow, I sense that Chan Buddhism may be the gateway to the true essence of Buddhism and the real essence may lie in 唯识宗, aka 法相宗, founded by 玄奘 himself. You wonder why he bothered to set up his own sect, which soon lapsed into oblivion because no one could get it. However, my reservation is about the "ultimate reality" that 法相宗 talks about. The Buddha was reticent about the ultimate reality, for a good reason definitely. The ultimate reality runs the risk of becoming a de-personified god or divinity. The Buddha said - regarding ultimate "self", if all experiences are absent (i.e. there's no frame of reference), can you sense that self? No. If not, how do you know it exists? He posed it as a question. He did not answer it. Clever guy!
In a nutshell, the Buddha reached enlightenment by three means: (1) ESP (extrasensory perception, 神通), (2) reasoning and inferences based on ESP-derived experiences, and (3) predecessors' accounts of their experiences, for reference only. With ESP, he saw the causal links between phenomena, which proved the law of causality; through reasoning, the law of causality was elaborated upon; and by referring to sages' experiences, he was able to confirm, refute or modify them and improve his own system.
The importance of ESP to the Buddha's enlightenment may come as a surprise, because we often hear that Buddhism discourages pursuit of 神通. But the fact is that without ESP, there's no Buddha. But this is no average ESP, it's ESP of a higher order, attained at the end of 四禅定. At lower levels, ESP is tainted with human instincts, namely, death instinct and pleasure instinct (both the Buddha and Freud were agreed on this point), and illusions will cloud the seer. Interestingly, God was created because of these instincts.
That'll lead to another topic...
I must sign off here... I'm hungry. I'll finish off the watermelon first.
Tuesday, July 24, 2007
Sunday, July 15, 2007
《南怀瑾与彼得·圣吉》，共一百八十五页。
一边看，一边等待
我知道，在彼得一行人临走之前，南师必定要抖一点“猛料”。而一路说的东西，是为了让听众作好准备，将思想和思维朝某个方向引。
果不其然，在倒数第四页，来了。
“现在我们不谈梦了，因为讲思想而讲到梦。我们的思想那么多，自己看不清楚。其实大家静坐下来，是不是知道自己思想那么多啊？譬如诸位坐在这里听的时候，是不是知道有一个很清楚的在听讲话的，有没有？一定有吧！当然有个知道的，那个是知性，不是思想。
“现在我讲话，你们听到，同时你们自己也在分析这个话的道理，对不对？ 起了很多作用，对不对？可是你有一个知道自己在分析、知道自己在听话、知道自己在思想的这个东西，它没有动过，这个东西很清楚。
“所以这个东西不需要你去用力的，不需要你去找的，你自然知道自己思想。搞清楚了吗？起码有一两个搞清楚的吧？假如全体搞清楚，那不得了啦。
“我们知道自己有思想有感觉的，这个是知性，它没有动过。当我们睡觉一醒过来，第一个是这个东西，那个叫‘睡醒了’，很快的，第二个东西--思想来了。是不是这样？
“对，就是那个东西，你把握住。
“自己的思想为什么那么多？这个叫妄想，也可以叫浮想。我们知道的这个妄想，可以分成三个阶段：过去、现在、未来。过去就没有了，未来还没有来，讲现在，现在已经没有了。
“所以你静下来的时候，不要怕妄想多，你那个知性看到妄想，就把握这个。前念已过去，未来还没有来，就看着现在。分成三段。常常这样反省、体会，时间一长，你就会很空灵了。
“如果你把握这个空灵，假如盘腿打坐，越把握得久越好。这个把握久了以后，你的身心、脑力、体力什么都转变了。”
（摘自《南怀瑾与彼得·圣吉--关于禅、生命和认知的对话》，上海人民出版社，ISBN 978-7-208-06790-5/B·561）
This is IT!
一边看，一边等待
我知道，在彼得一行人临走之前，南师必定要抖一点“猛料”。而一路说的东西，是为了让听众作好准备，将思想和思维朝某个方向引。
果不其然，在倒数第四页，来了。
“现在我们不谈梦了，因为讲思想而讲到梦。我们的思想那么多，自己看不清楚。其实大家静坐下来，是不是知道自己思想那么多啊？譬如诸位坐在这里听的时候，是不是知道有一个很清楚的在听讲话的，有没有？一定有吧！当然有个知道的，那个是知性，不是思想。
“现在我讲话，你们听到，同时你们自己也在分析这个话的道理，对不对？ 起了很多作用，对不对？可是你有一个知道自己在分析、知道自己在听话、知道自己在思想的这个东西，它没有动过，这个东西很清楚。
“所以这个东西不需要你去用力的，不需要你去找的，你自然知道自己思想。搞清楚了吗？起码有一两个搞清楚的吧？假如全体搞清楚，那不得了啦。
“我们知道自己有思想有感觉的，这个是知性，它没有动过。当我们睡觉一醒过来，第一个是这个东西，那个叫‘睡醒了’，很快的，第二个东西--思想来了。是不是这样？
“对，就是那个东西，你把握住。
“自己的思想为什么那么多？这个叫妄想，也可以叫浮想。我们知道的这个妄想，可以分成三个阶段：过去、现在、未来。过去就没有了，未来还没有来，讲现在，现在已经没有了。
“所以你静下来的时候，不要怕妄想多，你那个知性看到妄想，就把握这个。前念已过去，未来还没有来，就看着现在。分成三段。常常这样反省、体会，时间一长，你就会很空灵了。
“如果你把握这个空灵，假如盘腿打坐，越把握得久越好。这个把握久了以后，你的身心、脑力、体力什么都转变了。”
（摘自《南怀瑾与彼得·圣吉--关于禅、生命和认知的对话》，上海人民出版社，ISBN 978-7-208-06790-5/B·561）
This is IT!
Thursday, March 08, 2007
A very good equivalent of “following” (as in “the pop star has a cult following”) is zhui1 peng3. “He has a large following” can be rendered as “zhui1 peng3 ta1 de ren2 hen3 duo1”. It’s a perfect match in such a context… zhui1 and peng3. I suspect that this Chinese phrase was originally coined as a quasi-equivalent of the English word “following”. But this doesn’t apply to “mei2 ti3 de zhui1 peng3” – “media following”? Sounds awkward. “He is very popular with the media”… “he is the darling of the media”.
"My nephew wore a blue jean sunhat that day. When the General Secretary noticed the peak of his hat turned to one side, he asked in passing why he was wearing it askew. I answered on behalf of the child: 'That is to get a clearer view of you.' (是为了把您看得清楚一些) The General Secretary and everyone else laughed knowingly, as if by prior agreement."
When I came to “that is to get a clearer view of you”, I was very tempted to say “that is only to see you better with” (from Little Red Riding Hood), but I resisted the temptation. I hope the person who said it wasn’t referring to the Little Red Riding Hood story.
奶奶，你的耳朵怎么这样大呀？”小红帽说。“为了更好地听你说话呀，乖乖。”“可是奶奶，你的眼睛怎么这样大呀？”小红帽又问。“为了更清楚地看你呀，乖乖。”“奶奶，你的手怎么这样大呀？”“可以更好地抱着你呀。”“奶奶，你的嘴巴怎么大得很吓人呀？”“可以一口把你吃掉呀！”狼刚把话说完，就从床上跳起来，把小红帽吞进了肚子，狼满足了食欲之后便重新躺到床上睡觉，而且鼾声震天。
When I came to “that is to get a clearer view of you”, I was very tempted to say “that is only to see you better with” (from Little Red Riding Hood), but I resisted the temptation. I hope the person who said it wasn’t referring to the Little Red Riding Hood story.
奶奶，你的耳朵怎么这样大呀？”小红帽说。“为了更好地听你说话呀，乖乖。”“可是奶奶，你的眼睛怎么这样大呀？”小红帽又问。“为了更清楚地看你呀，乖乖。”“奶奶，你的手怎么这样大呀？”“可以更好地抱着你呀。”“奶奶，你的嘴巴怎么大得很吓人呀？”“可以一口把你吃掉呀！”狼刚把话说完，就从床上跳起来，把小红帽吞进了肚子，狼满足了食欲之后便重新躺到床上睡觉，而且鼾声震天。
Friday, February 09, 2007
We come across this phrase 'a hard act to follow' now and again, especially when there are several people taking turns to speak at a conference.
For example, 'thank you, Mr. Chairman. I was mesmerized by Professor Powell's brilliant presentation. That was a hard act to follow, I must say. Of course I won't be so stupid as to try and repeat what Professor Powell said, in my own, less effective words. Instead, I will pick up a few points from his presentation and make an attempt to elaborate on them…'
Here, 'that was a hard act to follow' can be rendered as follows:
刚才鲍教授的发言太精彩了，我的发言充其量只能算是鼠尾续貂罢了。
原来是“狗尾续貂”，但好像不太好听，老鼠可爱一点。
For example, 'thank you, Mr. Chairman. I was mesmerized by Professor Powell's brilliant presentation. That was a hard act to follow, I must say. Of course I won't be so stupid as to try and repeat what Professor Powell said, in my own, less effective words. Instead, I will pick up a few points from his presentation and make an attempt to elaborate on them…'
Here, 'that was a hard act to follow' can be rendered as follows:
刚才鲍教授的发言太精彩了，我的发言充其量只能算是鼠尾续貂罢了。
原来是“狗尾续貂”，但好像不太好听，老鼠可爱一点。
Saturday, February 03, 2007
I'm poring over, whenever I have time, Ji Xianlin's book on Buddhism (the linguistic dimension of the evolution of this region) and also one of the Buddhist sutras you gave me (the Long Agama Sutra, chang2 a1 han2 jing1), while I keep up my meditation practice. I have had some questions answered, but many more unanswered. There has been a rather radical 'perspective change' in me and the end result of that is a 'sustainable' sense of peace.
Ji Xianlin's book is a safety valve for me, so I don't get lost in the irrelevant, but luring ramifications of the religion and my reading of the Agama Sutra is confirming Ji's theory. One of his arguments is the evolution of Buddhism from xiao3 sheng4 you3 zong1 (the 'Being' Sect of Hinayana) to da sheng kong zong (the 'Void' Sect of Mahayana) and then to da sheng you zong (the 'Being' Sect of Mahayana), which matches the process of negation, and negation of negation.
If you first read the Agama Sutra and then the Diamond Sutra, they are so contradictory that one gets totally confused.
One thing I've discovered is that unlike Qigong, Buddhism requires a leap of faith first, then takes you from the unreal (fantasy in this realm) to the real (reality in the other realm). It's the first hurdle that is the hardest to step over. I wonder if one can use Taoist meditation to help one get over the first hurdle. From my experience with Qigong, the meditator can get a taste of the energy in the other realm within a very short time. Buddhism has to use imagery, of all the goodies that you crave in this realm, to lure you in. To an intellectual mind, that can't be very effective. But then, Qigong is considered a pagan practice by Buddhism.
Ji Xianlin's book is a safety valve for me, so I don't get lost in the irrelevant, but luring ramifications of the religion and my reading of the Agama Sutra is confirming Ji's theory. One of his arguments is the evolution of Buddhism from xiao3 sheng4 you3 zong1 (the 'Being' Sect of Hinayana) to da sheng kong zong (the 'Void' Sect of Mahayana) and then to da sheng you zong (the 'Being' Sect of Mahayana), which matches the process of negation, and negation of negation.
If you first read the Agama Sutra and then the Diamond Sutra, they are so contradictory that one gets totally confused.
One thing I've discovered is that unlike Qigong, Buddhism requires a leap of faith first, then takes you from the unreal (fantasy in this realm) to the real (reality in the other realm). It's the first hurdle that is the hardest to step over. I wonder if one can use Taoist meditation to help one get over the first hurdle. From my experience with Qigong, the meditator can get a taste of the energy in the other realm within a very short time. Buddhism has to use imagery, of all the goodies that you crave in this realm, to lure you in. To an intellectual mind, that can't be very effective. But then, Qigong is considered a pagan practice by Buddhism.
Wednesday, January 31, 2007
I fully understand your to-be-or-not-to-be quandary. It's positive, as it means you are alive. When you are alive, you experience life and are fully in touch with life. When something is amiss or missing in life, you instantly become aware of it.
That's where the appeal of "Love Is in the Air, in a Village" lies.
We, living in the cities, are too far removed from the reality of life, the life that our ancestors lived for millions of years. Urbanisation is a very young process. So, when you see what goes on in a village, when you feel the "earthiness" of the people portrayed in the drama, some memory, in both the conscious mind and the subconscious mind, is brought back, and it chimes with the yearning in your heart.
There's some sort of "completeness" about that life, which is missing in today's urban life. It's self-contained and comforting.
Now, if you watch Jia Zhangke's "Still Life" (San1 Xia2 Hao3 Ren2, or Good People of the Three Gorges), you'll find out how that life in the village becomes the life we are unfamiliar with, in cities.
But don't worry, we, as a race, are evolving still and the city life is a testing ground for each of us. If we can find warmth in a cold place, find solace in an emotional desert, and find purpose in a pointless reality, we triumph. When we triumph, we become "whole". We will never own what is external to us; we must never lose what is inherent in us.
I've also had some quiet weeks, devoted to translation and meditation. This has been a precious few weeks for me.
That's where the appeal of "Love Is in the Air, in a Village" lies.
We, living in the cities, are too far removed from the reality of life, the life that our ancestors lived for millions of years. Urbanisation is a very young process. So, when you see what goes on in a village, when you feel the "earthiness" of the people portrayed in the drama, some memory, in both the conscious mind and the subconscious mind, is brought back, and it chimes with the yearning in your heart.
There's some sort of "completeness" about that life, which is missing in today's urban life. It's self-contained and comforting.
Now, if you watch Jia Zhangke's "Still Life" (San1 Xia2 Hao3 Ren2, or Good People of the Three Gorges), you'll find out how that life in the village becomes the life we are unfamiliar with, in cities.
But don't worry, we, as a race, are evolving still and the city life is a testing ground for each of us. If we can find warmth in a cold place, find solace in an emotional desert, and find purpose in a pointless reality, we triumph. When we triumph, we become "whole". We will never own what is external to us; we must never lose what is inherent in us.
I've also had some quiet weeks, devoted to translation and meditation. This has been a precious few weeks for me.
Sunday, January 14, 2007
In some contexts, "画蛇添足" can be rendered as "trying to re-invent the wheel". Of course that only applies to some limited contexts and we shall never use it at international conferences where some smart speaker may then go off on a tangent and start discussing the taxonomy of snakes: Speaking of snakes, there are southern snakes and there are northern snakes. The northern snakes tend to go into deep hibernation in winter, whereas the southern species only take short naps in that season… So, if you add legs to the northern variety in winter, they can't find much use for them; but if you do the southerners, they may decide to crawl out on their newfound limbs now and again when the sun is out. But whoever sees them will scream – look, some novel species of lizard! (Sorry if you find this article perplexing. It refers to an anecdote that you might not know.)
醒来时痛哭一场。
想起了我的父亲。他临终前半年左右，突然迷上了香功，而且进步神速，经常给我写很长的信，里面讲的道理非常深刻，完全超出了我练功十几年的心得。现在看来，香功恐怕属于旁门左道，但田师傅好歹打的是非常明确的佛教的旗号，所以我爸可能在潜意识当中寻找半年后解脱的道路（当时还不知道自己患有绝症）。而且到了后期，喜欢双手合十，口中念阿弥陀佛，对人都这样打招呼，我妈觉得特奇怪，因为田师傅也没有教过这一招。
他脑癌手术之后，在病床上弥留了一个多星期。
有一天，他的一位同事萧老师（练气功很多年，估计实际上是修法的），在打坐时突然看见我父亲“身披金色袈裟，冲天而起”。第二天试探性地问了我母亲，我母亲告诉他，我爸还活着。不过萧老师心里明白，我爸的灵魂已经走了。
我父亲去世后，几个人一交流便有些明白了。就在那一天，我母亲在我爸床边，他突然伸出手来抓住我妈的手，用力捏了捏。我妈好高兴，以为他有希望了。其实他是在跟我妈告别，要我妈坚强一点。
就在那一天，我在香港做了一个梦，梦里我爸来看我们（当时我儿子六个月大），没说什么，用毛笔在卧室的墙上写了“永葆平安”四个字。而且“葆”字是他喜欢用的，有别于别人用的“保”字。
第二天，我前妻告诉我，她在打扫卫生时莫名其妙从墙上抹下黑色的东西，而墙壁却是白的。
就在那一天，我前妻遥遥地感觉到我爸的病床冷掉了。就在那一天，她远在英国的母亲，感觉到我爸到她那里告别（他们从来没见过面）。
也就在那一天，我们一家三口在一个商店里，突然有个衣衫褴褛的独眼老人盯着我怀里的儿子，直直地走过来，握住他的小手，连说：Good boy, good boy。然后声音很响地说了一句：Good-bye!
前妻在一旁已经明白了，不敢告诉我。
就这样，两天后，我爸走了。53岁。
我爸是个非常善良的人。善良到什么程度？看到狗咬不动骨头，他会用榔头一块一块敲碎；我中学时班上出了个小偷，回家告诉爸妈，我爸的第一反应是：哎呀，真可怜，一定是家里太穷了。
但我爸是水产工程师，一辈子繁殖了无数的鱼，也杀了无数的鱼。他那么善良、敏感的性格，是不适合那样的工作的。他第一次杀鸭子是在崇明老家，全家几代人在那里看，等鸭子下锅，他不忍心下手，磨蹭了半天，随后还是没杀死，全家人说他没用。后来我们家下放到农村，他需要经常性地杀鸡，非常痛苦，总是手抖抖地去做，而且很笨拙，村里的农民都会笑他，成为长效笑柄。
但他还是杀了，杀了鱼，杀了鸡。从此，这个业他就背上了。
现在我明白了。
可能就是因为他临终前经常念佛号，使得他走得很干净，连前妻那么敏感的人都感觉不到任何残留的拖挂。这是我最大的安慰。他一辈子挺苦。
他去世后，骨灰一半撒在他奋斗了一辈子的地方、也就是他最心爱的一片湖泊--江苏兴化的“乌金荡”。另外一半埋在他的故乡--上海崇明岛。第一次给他上坟的时候，旁边有几棵非常直挺的树，就在我默祷的时候，来了一阵很强的风，将树叶搅得哗哗响，我抬头一看，一片片叶子在阳光中舞动，正面的绿和反面的白，不断翻转，似笑似歌。
我明白了。
此后，每当我想起父亲（起初有八年时间根本不敢想，一想就落泪），就想起那几棵树、那些舞动的树叶......
想起了我的父亲。他临终前半年左右，突然迷上了香功，而且进步神速，经常给我写很长的信，里面讲的道理非常深刻，完全超出了我练功十几年的心得。现在看来，香功恐怕属于旁门左道，但田师傅好歹打的是非常明确的佛教的旗号，所以我爸可能在潜意识当中寻找半年后解脱的道路（当时还不知道自己患有绝症）。而且到了后期，喜欢双手合十，口中念阿弥陀佛，对人都这样打招呼，我妈觉得特奇怪，因为田师傅也没有教过这一招。
他脑癌手术之后，在病床上弥留了一个多星期。
有一天，他的一位同事萧老师（练气功很多年，估计实际上是修法的），在打坐时突然看见我父亲“身披金色袈裟，冲天而起”。第二天试探性地问了我母亲，我母亲告诉他，我爸还活着。不过萧老师心里明白，我爸的灵魂已经走了。
我父亲去世后，几个人一交流便有些明白了。就在那一天，我母亲在我爸床边，他突然伸出手来抓住我妈的手，用力捏了捏。我妈好高兴，以为他有希望了。其实他是在跟我妈告别，要我妈坚强一点。
就在那一天，我在香港做了一个梦，梦里我爸来看我们（当时我儿子六个月大），没说什么，用毛笔在卧室的墙上写了“永葆平安”四个字。而且“葆”字是他喜欢用的，有别于别人用的“保”字。
第二天，我前妻告诉我，她在打扫卫生时莫名其妙从墙上抹下黑色的东西，而墙壁却是白的。
就在那一天，我前妻遥遥地感觉到我爸的病床冷掉了。就在那一天，她远在英国的母亲，感觉到我爸到她那里告别（他们从来没见过面）。
也就在那一天，我们一家三口在一个商店里，突然有个衣衫褴褛的独眼老人盯着我怀里的儿子，直直地走过来，握住他的小手，连说：Good boy, good boy。然后声音很响地说了一句：Good-bye!
前妻在一旁已经明白了，不敢告诉我。
就这样，两天后，我爸走了。53岁。
我爸是个非常善良的人。善良到什么程度？看到狗咬不动骨头，他会用榔头一块一块敲碎；我中学时班上出了个小偷，回家告诉爸妈，我爸的第一反应是：哎呀，真可怜，一定是家里太穷了。
但我爸是水产工程师，一辈子繁殖了无数的鱼，也杀了无数的鱼。他那么善良、敏感的性格，是不适合那样的工作的。他第一次杀鸭子是在崇明老家，全家几代人在那里看，等鸭子下锅，他不忍心下手，磨蹭了半天，随后还是没杀死，全家人说他没用。后来我们家下放到农村，他需要经常性地杀鸡，非常痛苦，总是手抖抖地去做，而且很笨拙，村里的农民都会笑他，成为长效笑柄。
但他还是杀了，杀了鱼，杀了鸡。从此，这个业他就背上了。
现在我明白了。
可能就是因为他临终前经常念佛号，使得他走得很干净，连前妻那么敏感的人都感觉不到任何残留的拖挂。这是我最大的安慰。他一辈子挺苦。
他去世后，骨灰一半撒在他奋斗了一辈子的地方、也就是他最心爱的一片湖泊--江苏兴化的“乌金荡”。另外一半埋在他的故乡--上海崇明岛。第一次给他上坟的时候，旁边有几棵非常直挺的树，就在我默祷的时候，来了一阵很强的风，将树叶搅得哗哗响，我抬头一看，一片片叶子在阳光中舞动，正面的绿和反面的白，不断翻转，似笑似歌。
我明白了。
此后，每当我想起父亲（起初有八年时间根本不敢想，一想就落泪），就想起那几棵树、那些舞动的树叶......
Thursday, January 11, 2007
The following is my reply to my uncle's email, with a photo of his design attached. The design is of the gate to the technical school where he teaches. He mentioned his intention to move to another working environment, in another city.
非常喜欢你的设计，可以解读出很多含义，而且大气。颜色搭配也是你设计的吗？我觉得恰到好处。
人生一个阶段一个阶段地走，而且往往不是直线，有时有些回归，动极生静，静极生动。我正好在翻译有关歼-10飞机的一篇文章，讲到了一个设计概念，就是“静不安定性”鸭式布局。鸭式布局指的是尾翼在前面，反而不是在尾部，这样将前端水平翼（传统的尾翼）翼尖产生的涡流，吸到主翼上方，增加升力，所以是双升力，而本来尾翼产生的向下升力的平衡性就丧失了。这样一来，飞机飞行灵活了，但操纵容易失稳，所以必须要靠大量的计算机帮助。
我的生涯中有过几个类似的反复，就是将尾翼安装在哪里的选择，是不变求稳，还是求变而失稳？
非常喜欢你的设计，可以解读出很多含义，而且大气。颜色搭配也是你设计的吗？我觉得恰到好处。
人生一个阶段一个阶段地走，而且往往不是直线，有时有些回归，动极生静，静极生动。我正好在翻译有关歼-10飞机的一篇文章，讲到了一个设计概念，就是“静不安定性”鸭式布局。鸭式布局指的是尾翼在前面，反而不是在尾部，这样将前端水平翼（传统的尾翼）翼尖产生的涡流，吸到主翼上方，增加升力，所以是双升力，而本来尾翼产生的向下升力的平衡性就丧失了。这样一来，飞机飞行灵活了，但操纵容易失稳，所以必须要靠大量的计算机帮助。
我的生涯中有过几个类似的反复，就是将尾翼安装在哪里的选择，是不变求稳，还是求变而失稳？
This is his reply:
我对校门设计的主导创意是那个圆弧顶，象征半本翻开的书，现在大学招生多了，容易进了，稍微有点可能读书的人都想进高中然后进哪怕三流四流大学，象我们这种学校就是一些实在不愿意读书的人或者从小没有好好读书的人来的，那些学生前半部的书没有读好，我希望他们后半本书读读好。还好，我们学校每年倒也有不少学生以同等学历的资格考上了大专，“学一技之长，走技师之路”是校训。
Sunday, December 31, 2006
网络基本恢复正常了。除夕也到了。
一上午都在整理账单。平时一忙二懒，账单来了，在到期前交掉，完了随手一扔。不知不觉，积了一大堆。
看着看着，心里开始发毛：天哪，我怎么花这么多钱？
这是第一反应。随之而来的是第二个念头：钱挣了，就是要花的，不花干哈？
接着，第三个念头渐渐浮现：
我过日子反正要花这么多钱，不活得开心点，对不起自己的辛苦钱！
一句话点题：I've spent a fortune on my life, so why not enjoy it?
前天在百货公司买保温杯，要买几个，送人用的。在专柜区流连了40分钟有余，恐怕打破了阿季自己一人单趟购物耗用时间的纪录。
选择太多，国产的、日本的、韩国的、美国的、欧洲的、东南亚的，质地、款式、科技含量、保温效果的差别更不用说了，有的有滤茶筛，有的没有，而滤茶筛的设计有优有劣，有的“轻薄”但易变形，有的扎实但难清洗。我逐一抚摸、端详，打开盖子塞子看里面，询问售货员，再比较价格，再想象哪一种更适合接受礼物的那个人。
最后买了四个。回家再一一试验，一天后试验报告出来了：Thermos最新款轻盈型保温效果最佳，24小时后水温还有50度左右；其次是 Zojirushi有塞有盖的一款，24小时后水温有40多度，而且造型最简单却最漂亮；Thermos茶筛型适合喝茶的人，所以对保温效果要求不高，4 小时后有40多度，喝的时候略有些烫嘴（我耐热性较差），但10小时后就接近室温了；Buffalo标致型的保温效果跟第三种差不多，杯盖上有一个“子杯”，可以贮存少量的茶叶或枸杞或几片西洋参之类，外形线条很美，手感也超好。
回家折腾这些东西的时候，一个念头闪过：如果是在网上购物，怎么可能像我刚才在店里那样手眼并用，用有形的感官触角与有形世界里的有形的东西产生交集，从而获得全方位的购物体验呢？
一句话点题： The real world is, ultimately, more comforting.
台湾海域地震之后，大中华及东南亚地区的网络被孤岛化。我突然意识到，Google已成为我的大脑的延伸。没有谷歌，我恐怕要坐在一个巨型的图书馆里，有一个加强排的助手帮我查找资料，我才能勉强达到目前的翻译效率。
再想到有多少人，每天有可观的时间是在网络上度过的，为工作、为学习、为生活，探讨、寻觅、闲聊、争吵。在探讨、寻觅、闲聊、争吵的时候，参与者已经忘记自己身处虚拟空间......直到咔嚓一声，海底光缆被拉断了，直到MSN吭哧吭哧了老半天，最后还是苦着个脸败下阵来。
原来，这虚拟的底下，还垫着一块实实在在、有形的基础设施。这时，探讨、寻觅、闲聊、争吵都戛然而止，人们对光缆何时修好充满了兴趣，并积极寻找替代的方法，让QQ莫名其妙捞了一把。
皮之不存，毛将焉附？
不过，这不是点题之句。我要说的是：
当我们在精神和感情层面上忙得不亦乐乎的时候，当我们哭哭笑笑、高高低低的时候，当我们指点江山、海阔天空的时候，我们常常忘了“我们”的载体：身体，忘了我们最要感谢的，不是老板、不是客户、不是配偶、不是孩子，也不是神佛，而是我们的父母和他们赐予的身体。
我们的身体，就是埋在那海底的基础设施。
一句话点题： The only luxury that we can afford and enjoy till we die is our health.
新年健康！
（在现代都市，健康的大敌不是空气污染、噪音污染、苏丹红、孔雀石绿或生境压力，而是“心散”，这样就回归了身心一如的道理。又及）
一上午都在整理账单。平时一忙二懒，账单来了，在到期前交掉，完了随手一扔。不知不觉，积了一大堆。
看着看着，心里开始发毛：天哪，我怎么花这么多钱？
这是第一反应。随之而来的是第二个念头：钱挣了，就是要花的，不花干哈？
接着，第三个念头渐渐浮现：
我过日子反正要花这么多钱，不活得开心点，对不起自己的辛苦钱！
一句话点题：I've spent a fortune on my life, so why not enjoy it?
前天在百货公司买保温杯，要买几个，送人用的。在专柜区流连了40分钟有余，恐怕打破了阿季自己一人单趟购物耗用时间的纪录。
选择太多，国产的、日本的、韩国的、美国的、欧洲的、东南亚的，质地、款式、科技含量、保温效果的差别更不用说了，有的有滤茶筛，有的没有，而滤茶筛的设计有优有劣，有的“轻薄”但易变形，有的扎实但难清洗。我逐一抚摸、端详，打开盖子塞子看里面，询问售货员，再比较价格，再想象哪一种更适合接受礼物的那个人。
最后买了四个。回家再一一试验，一天后试验报告出来了：Thermos最新款轻盈型保温效果最佳，24小时后水温还有50度左右；其次是 Zojirushi有塞有盖的一款，24小时后水温有40多度，而且造型最简单却最漂亮；Thermos茶筛型适合喝茶的人，所以对保温效果要求不高，4 小时后有40多度，喝的时候略有些烫嘴（我耐热性较差），但10小时后就接近室温了；Buffalo标致型的保温效果跟第三种差不多，杯盖上有一个“子杯”，可以贮存少量的茶叶或枸杞或几片西洋参之类，外形线条很美，手感也超好。
回家折腾这些东西的时候，一个念头闪过：如果是在网上购物，怎么可能像我刚才在店里那样手眼并用，用有形的感官触角与有形世界里的有形的东西产生交集，从而获得全方位的购物体验呢？
一句话点题： The real world is, ultimately, more comforting.
台湾海域地震之后，大中华及东南亚地区的网络被孤岛化。我突然意识到，Google已成为我的大脑的延伸。没有谷歌，我恐怕要坐在一个巨型的图书馆里，有一个加强排的助手帮我查找资料，我才能勉强达到目前的翻译效率。
再想到有多少人，每天有可观的时间是在网络上度过的，为工作、为学习、为生活，探讨、寻觅、闲聊、争吵。在探讨、寻觅、闲聊、争吵的时候，参与者已经忘记自己身处虚拟空间......直到咔嚓一声，海底光缆被拉断了，直到MSN吭哧吭哧了老半天，最后还是苦着个脸败下阵来。
原来，这虚拟的底下，还垫着一块实实在在、有形的基础设施。这时，探讨、寻觅、闲聊、争吵都戛然而止，人们对光缆何时修好充满了兴趣，并积极寻找替代的方法，让QQ莫名其妙捞了一把。
皮之不存，毛将焉附？
不过，这不是点题之句。我要说的是：
当我们在精神和感情层面上忙得不亦乐乎的时候，当我们哭哭笑笑、高高低低的时候，当我们指点江山、海阔天空的时候，我们常常忘了“我们”的载体：身体，忘了我们最要感谢的，不是老板、不是客户、不是配偶、不是孩子，也不是神佛，而是我们的父母和他们赐予的身体。
我们的身体，就是埋在那海底的基础设施。
一句话点题： The only luxury that we can afford and enjoy till we die is our health.
新年健康！
（在现代都市，健康的大敌不是空气污染、噪音污染、苏丹红、孔雀石绿或生境压力，而是“心散”，这样就回归了身心一如的道理。又及）
Friday, December 29, 2006
Old stuff that I wanted to keep... Redated.
I vaguely remember that there's a friendly python at Xishuangbanna (somewhere in the tourist area). You pay the owner 10 yuan and can have the python wrapped around your neck for some photos. I did. But of all the people who did it, I was the only one that the python was scared of. As soon as I put it on my shoulders, it tried to run away. I pulled so hard at its neck that it turned out to be a tug of war between me and my serpentine pal (or foe). I don't know why. Even the owner grinned. It was like something out of a comedy show. You should try it. It's fun.
I also had an elephant massaging my stomach. But I was too tall, so when the tamer lined us up on the ground, I was misaligned. I was slightly worried, but nobody else noticed.
The elephant went from person to person, walking gingerly and hesitantly, heeding each and every signal its tamer was sending. When it was my turn, the giant paw of the elephant's right front leg landed, not on my tummy, but somewhere perilously close to one of the more delicate parts of my anatomy. Then the massage began. The audience started to giggle.
When it was over, I jumped up, ran across the court and disappeared into the crowd.
I vaguely remember that there's a friendly python at Xishuangbanna (somewhere in the tourist area). You pay the owner 10 yuan and can have the python wrapped around your neck for some photos. I did. But of all the people who did it, I was the only one that the python was scared of. As soon as I put it on my shoulders, it tried to run away. I pulled so hard at its neck that it turned out to be a tug of war between me and my serpentine pal (or foe). I don't know why. Even the owner grinned. It was like something out of a comedy show. You should try it. It's fun.
I also had an elephant massaging my stomach. But I was too tall, so when the tamer lined us up on the ground, I was misaligned. I was slightly worried, but nobody else noticed.
The elephant went from person to person, walking gingerly and hesitantly, heeding each and every signal its tamer was sending. When it was my turn, the giant paw of the elephant's right front leg landed, not on my tummy, but somewhere perilously close to one of the more delicate parts of my anatomy. Then the massage began. The audience started to giggle.
When it was over, I jumped up, ran across the court and disappeared into the crowd.
Tuesday, December 26, 2006
It's Boxing Day today. It was Christmas Day yesterday. I observed a "Day of Silence" yesterday, for a change.
Year in and year out, I've been asking myself this question: When non-Christians celebrate Christmas Day, do they really make a distinction between this occasion and the New Year's Day? If they do, what exactly is the distinction? If they don't, what is the point of celebrating it other than "going along" with everybody else (and this everybody else includes many more non-Christians in the same state of mind)?
In fact, the Christmas festivity points to the need for silence.
In silence, we hear nature; in silence, we see nature; in silence, we witness miracles.
It was on a Silent Night that a miracle was born.
Miracles are born more often than we think. Sages that we know of have come and gone throughout history, but many more have graced this planet and left their marks, but we are oblivious to them, because what they have left behind are neither soundbytes nor iconic images.
It takes silence to experience their presence.
The commercial machinery has exploited, and worked in collusion with, laziness of the mind and has made the occasion "noisy", noisy with high decibels that hit the eardrum and noisy with loud hues that excite our sight.
People need this noise to feel they are alive. And it's important to feel VERY alive on an occasion like this, so we need a lot more noise.
But silence is uncomfortable, and increasingly so as we delve into it. Once we've passed a threshold, however, the discomfort disappears and we feel infinitely more alive than in any other state, because we ARE alive.
Year in and year out, I've been asking myself this question: When non-Christians celebrate Christmas Day, do they really make a distinction between this occasion and the New Year's Day? If they do, what exactly is the distinction? If they don't, what is the point of celebrating it other than "going along" with everybody else (and this everybody else includes many more non-Christians in the same state of mind)?
In fact, the Christmas festivity points to the need for silence.
In silence, we hear nature; in silence, we see nature; in silence, we witness miracles.
It was on a Silent Night that a miracle was born.
Miracles are born more often than we think. Sages that we know of have come and gone throughout history, but many more have graced this planet and left their marks, but we are oblivious to them, because what they have left behind are neither soundbytes nor iconic images.
It takes silence to experience their presence.
The commercial machinery has exploited, and worked in collusion with, laziness of the mind and has made the occasion "noisy", noisy with high decibels that hit the eardrum and noisy with loud hues that excite our sight.
People need this noise to feel they are alive. And it's important to feel VERY alive on an occasion like this, so we need a lot more noise.
But silence is uncomfortable, and increasingly so as we delve into it. Once we've passed a threshold, however, the discomfort disappears and we feel infinitely more alive than in any other state, because we ARE alive.
Saturday, December 23, 2006
Good heavens, it's been a year, plus two days, since I last updated my blog. A couple o f friends did urge me, through the year, to keep it up, but I ignored them. A wild goose chase, after something called life, and here I am again, treading on the tail of yet another year.
It hasn't been a particularly exciting year, but all is well and I've learned to appreciate every moment of my life. It comes with age, I suppose. Right now, I feel quite rough, as my body system is unwinding in the absence of adrenalin-pumping SI assignments, typical of the year-end lull. I find it hard to keep my eyes open, let alone work! So be it. All my life, I've been telling people the wonderful feeling, and the benefits, of being in tune with one's body. I shall practise what I preach now...
Saw something in David's blog space this morning. Here's the link:
http://same-difference.blogspot.com/2005/04/on-my-way.html
An apt note to end the year on...
It hasn't been a particularly exciting year, but all is well and I've learned to appreciate every moment of my life. It comes with age, I suppose. Right now, I feel quite rough, as my body system is unwinding in the absence of adrenalin-pumping SI assignments, typical of the year-end lull. I find it hard to keep my eyes open, let alone work! So be it. All my life, I've been telling people the wonderful feeling, and the benefits, of being in tune with one's body. I shall practise what I preach now...
Saw something in David's blog space this morning. Here's the link:
http://same-difference.blogspot.com/2005/04/on-my-way.html
An apt note to end the year on...
Monday, October 09, 2006
The same is true of this piece:
You see, I'm a sceptic when it comes to mooncakes! Most of the time, they are bloody awful. At best, they are "okay".
What type of mooncakes are you reminiscing about, from the olden days? Our indigenous version was the Suzhou-style, with crumby crusts. When we finally got to taste the Guangdong style (the "wet" version as we called it, as opposed to the dry version with crumbs falling off as you bite), we thought they were heavenly. I was always averse to the Five-Nut variety, as they invariably contained ham (I was a quasi-vegetarian from a young age, but I eat much more meat nowadays). I think my instinct was correct – most of the nuts in there were probably beyond their shelf life and the ham had gone stale, so they were deadly poisonous (carcinogenic). Red bean paste is a much better option. By the way, the worst filling was the kind with red and green strips, of a sweet taste but of unknown ingredient (they can be called UFOs – unidentified filling objects). Incidentally, UFO is better translated in Taiwan: 幽浮。
You see, I'm a sceptic when it comes to mooncakes! Most of the time, they are bloody awful. At best, they are "okay".
What type of mooncakes are you reminiscing about, from the olden days? Our indigenous version was the Suzhou-style, with crumby crusts. When we finally got to taste the Guangdong style (the "wet" version as we called it, as opposed to the dry version with crumbs falling off as you bite), we thought they were heavenly. I was always averse to the Five-Nut variety, as they invariably contained ham (I was a quasi-vegetarian from a young age, but I eat much more meat nowadays). I think my instinct was correct – most of the nuts in there were probably beyond their shelf life and the ham had gone stale, so they were deadly poisonous (carcinogenic). Red bean paste is a much better option. By the way, the worst filling was the kind with red and green strips, of a sweet taste but of unknown ingredient (they can be called UFOs – unidentified filling objects). Incidentally, UFO is better translated in Taiwan: 幽浮。
Sunday, October 08, 2006
I wrote this last year, just after the Mid-Autumn Festival. I have changed the date of publishing to the day on which it was actually written...
其实，中秋跟其他节日不太一样，大家在地上热热闹闹的同时，举头所见恰恰是孤寂、郁悒的象征。这也就是为什么，思乡、思亲在这个日子尤甚。
我三岁的时候，正碰上文革如火如荼，父母在各自单位忙得不可开交。例如母亲的单位规定每人每天必须抄出一百张大字报。她练就了用钢笔的握法写毛笔字的绝活儿，目的是赶快写完，以便赶回去照顾我。
在我大病一场之后，父母认识到问题的严重性，于是商量了一下，决定把我送到老家奶奶那里，当时奶奶正在替我的伯父、姑姑“放养“我的堂姐姐们，有一大群，所以多我一个也无所谓。
我在老家一呆就是两年。这期间，父母来看过我两三次。第一次我还抱着幻想：他们是来接我的。后来，我意识到，这是持久战。
有一次，父亲出差，拢一下老家看看我。只呆一夜，第二天就要走。 当天晚上，父亲带我去澡堂洗澡。那可能是一个月圆夜。也可能不是。 奶奶家在一个类似于四合院的大院子里。从院子到马路是一条很窄、很短的巷子。
走到巷子里的时候，我抬头看到天上有一个很大的月亮。 我对爸爸说：“爸爸，今朝夜里厢咯月亮，穷大！”
看到今年的中秋月，想到了童年的这段往事。当时，我四岁，但直到今天，那段路、那个月亮，还深深印在我脑子里。还有父亲回应我的眼神：我的苦中作乐，他的痛和无奈。 现在回想起来，那个瞬间其实是一个永恒，就在那一瞬间，我周围的世界活起来了，包括那个月亮。
其实，中秋跟其他节日不太一样，大家在地上热热闹闹的同时，举头所见恰恰是孤寂、郁悒的象征。这也就是为什么，思乡、思亲在这个日子尤甚。
我三岁的时候，正碰上文革如火如荼，父母在各自单位忙得不可开交。例如母亲的单位规定每人每天必须抄出一百张大字报。她练就了用钢笔的握法写毛笔字的绝活儿，目的是赶快写完，以便赶回去照顾我。
在我大病一场之后，父母认识到问题的严重性，于是商量了一下，决定把我送到老家奶奶那里，当时奶奶正在替我的伯父、姑姑“放养“我的堂姐姐们，有一大群，所以多我一个也无所谓。
我在老家一呆就是两年。这期间，父母来看过我两三次。第一次我还抱着幻想：他们是来接我的。后来，我意识到，这是持久战。
有一次，父亲出差，拢一下老家看看我。只呆一夜，第二天就要走。 当天晚上，父亲带我去澡堂洗澡。那可能是一个月圆夜。也可能不是。 奶奶家在一个类似于四合院的大院子里。从院子到马路是一条很窄、很短的巷子。
走到巷子里的时候，我抬头看到天上有一个很大的月亮。 我对爸爸说：“爸爸，今朝夜里厢咯月亮，穷大！”
看到今年的中秋月，想到了童年的这段往事。当时，我四岁，但直到今天，那段路、那个月亮，还深深印在我脑子里。还有父亲回应我的眼神：我的苦中作乐，他的痛和无奈。 现在回想起来，那个瞬间其实是一个永恒，就在那一瞬间，我周围的世界活起来了，包括那个月亮。
Thursday, December 22, 2005
这是刚给一位朋友发的邮件，转抄如下（其中第二部分是去年写给另外一位朋友的）：
近来可好？
时而收到你的来信，经常让我捧腹或深思。谢谢。
你偶尔转发的讯息属于chain mail，其中不乏有意义者，我深知你是好意，但是我提醒一句，如果那些讯息的后面带了一条尾巴，说如果（在某个时限之前）不转发出去，就会遭报应，那么这种讯息就是恶意的。
我凡是看到这样的讯息，无论号称是达赖喇嘛的圣言，还是一些小资味儿十足的无病呻吟，我一律删除。
原因很简单：
心中有佛，百毒不侵。
我一般不会告诉转发者这其中的奥秘，因为对于大多数人来说，这只是玩玩，事实上也无大碍，反正既不会给转发者带来好运、也不会给删除者带来厄运，我也没这个精力，就这事儿一而再再而三地跟人较/叫真。
但你既然是我的朋友，我想也许你想知道我的想法，所以跟你提一下。
另外，我曾经在去年给我的一位同事发了一封回信，现摘录如下。如果你同意我的观点，而转发者是好朋友（因此不会冒犯他/她），你不妨将我写的东西给他/她看看。
是的，一个人的运气是可以改变的，但靠的是心，靠的是摒除贪嗔痴（greed, resentment, delusion），而好笑的是，如果将这些连环邮件的内容分析一下，里面是贪嗔痴三味俱全！
新年快乐！下次来香港告诉我哟，放心，我不会板着脸跟你说大道理的！
________________________________________
If you come across similar chain mails in the future, especially if they are malicious (e.g. telling you that you'll go to hell or have bad luck if you cut the chain), just send them back to the senders with the following message:
For English, you can say:
My destiny is determined by my oneness with God, not by a set of man-made symbols strung together by some ill-intending, pathetic losers. By cutting this chain, I'm doing a service for the Good and for God, so my luck will only get better.
For Chinese, you can say:
自性本空，因念成体，念正身直，来去无碍。心理阴暗的小人，躲在网络的角落里，玩一些幼稚愚蠢的小把戏，想通过这种手段来平衡自己在现实生活中的不如意和失败，是自欺欺人，最终只能给自己带来厄运，因为别人多传一次，原创者的业障就增强一次。所以我来斩断这条链，是为了原创者的好，你应该谢我！切切！
You see, if we keep sending the message back, it'll eventually reach the original author and wake him/her up!
近来可好？
时而收到你的来信，经常让我捧腹或深思。谢谢。
你偶尔转发的讯息属于chain mail，其中不乏有意义者，我深知你是好意，但是我提醒一句，如果那些讯息的后面带了一条尾巴，说如果（在某个时限之前）不转发出去，就会遭报应，那么这种讯息就是恶意的。
我凡是看到这样的讯息，无论号称是达赖喇嘛的圣言，还是一些小资味儿十足的无病呻吟，我一律删除。
原因很简单：
心中有佛，百毒不侵。
我一般不会告诉转发者这其中的奥秘，因为对于大多数人来说，这只是玩玩，事实上也无大碍，反正既不会给转发者带来好运、也不会给删除者带来厄运，我也没这个精力，就这事儿一而再再而三地跟人较/叫真。
但你既然是我的朋友，我想也许你想知道我的想法，所以跟你提一下。
另外，我曾经在去年给我的一位同事发了一封回信，现摘录如下。如果你同意我的观点，而转发者是好朋友（因此不会冒犯他/她），你不妨将我写的东西给他/她看看。
是的，一个人的运气是可以改变的，但靠的是心，靠的是摒除贪嗔痴（greed, resentment, delusion），而好笑的是，如果将这些连环邮件的内容分析一下，里面是贪嗔痴三味俱全！
新年快乐！下次来香港告诉我哟，放心，我不会板着脸跟你说大道理的！
________________________________________
If you come across similar chain mails in the future, especially if they are malicious (e.g. telling you that you'll go to hell or have bad luck if you cut the chain), just send them back to the senders with the following message:
For English, you can say:
My destiny is determined by my oneness with God, not by a set of man-made symbols strung together by some ill-intending, pathetic losers. By cutting this chain, I'm doing a service for the Good and for God, so my luck will only get better.
For Chinese, you can say:
自性本空，因念成体，念正身直，来去无碍。心理阴暗的小人，躲在网络的角落里，玩一些幼稚愚蠢的小把戏，想通过这种手段来平衡自己在现实生活中的不如意和失败，是自欺欺人，最终只能给自己带来厄运，因为别人多传一次，原创者的业障就增强一次。所以我来斩断这条链，是为了原创者的好，你应该谢我！切切！
You see, if we keep sending the message back, it'll eventually reach the original author and wake him/her up!
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