宇宙浪子 序 Wandering
the Cosmos Preface |
國家可亡，山河可變，但若失去了文化的根源，人獸之間又有多少分別？個人的生命不過幾十個春秋，名與利也似朝露浮雲，然而在生與死的間隙中，隱約一脈相承。待參透了生命的真諦，始知中華文化的存續，恍然！這才是「人」無從推卸的責任。
Nations can be destroyed; the face
of the earth changed, but should the well-springs of culture ever be lost, what
difference is there between man and beast?
A man's life spans only a few decades. Fame and wealth are as transitory as the
morning drew or floating clouds.
However, during that tiny interlude between birth and death, culture is
somehow passed on. Having perceived
the true meaning of life, alas, ensuring the survival of Chinese culture
becomes a responsibility that mankind cannot refuse.
辛棄疾在〈永遇樂〉中早就說得透澈：
Xin Qiji phrased it perfectly in his poem “Yong Yu Le”,
「千古江山，英雄無覓，孫仲謀處。
“Where I come from,
No heroes are to
be seen,
What has become of Sun Zhongmou?
舞榭歌臺，風流總被雨打風吹去。
Opera houses, theaters, deeds of derring-do
All scattered
before the wind and rain.
斜陽草樹，尋常巷陌，人道寄奴曾住。
The setting sun, grass, and trees,
Commonplace
alleys,
It is said Ji Nu once lived here.
想當年金戈鐵馬，氣吞萬里如虎。
In that time of flashing armor and mailed horses,
Devouring in
tiger fashion thousands of leagues
元嘉草草，封狼居胥，贏得倉皇北顧。
Unwisely, Emperor Yuan Jia
Attacked Lang Xu Mountain
Failure and
hasty retreat were his reward.
四十三年，望中猶記烽火揚州路。
Forty-three
years have passed,
I still recall
the battles fought
On the road to
Yang Zhou
可堪回首，佛狸祠下，一片神鴉社鼓。
I dare not look
back.
From Fo Li temple the sound of drums,
Crows circling in flight.
憑誰問，廉頗老矣，尚能飯否？」
Alas, Lian Bo is old
Is his appetite
the same as old?”
孫仲謀只有一個，而「舞榭歌臺」永遠是引人入勝的重心，不管五千年「金戈鐵馬，氣吞萬里如虎」的光輝文化如何，一旦到「倉皇北顧」、「烽火揚州路」上，可就只有蝌蚪文式的霓虹招牌了。不必等到「佛狸祠下，一片神鴉社鼓」，我問自己：「廉頗老矣，尚能飯否？」自答是：「所食雖不多，為文化奮鬥永不嫌少。」
There
has never been anyone like Sun Zhongmou and “opera houses and theaters” have always attracted
crowds. No matter how glorious the
5,000 years of Chinese culture may have been, with its “flashing armor and
mailed horses, armies conquering, like a tiger, thousands of leagues”. When the stage of “failure and hurried
retreat” is reached, or “battles fought on the road to Yang Zhou”, there
remains only the undecipherable scrawl of neon signs. There is no need to wait for “drums to
sound from Fo Li Temple,
crows circling in the sky.” I ask
myself, “Lian Bo is old. Is his appetite the same as
old?" Here is my reply:
"Though I don’t eat much, I spare no effort in the fight to preserve
culture."
中文電腦在國人群策群力的奮鬥下，三十年來，「淘汰中文」的「義（大利）舉」已隨風暴遠颺。然而電腦之功能已非昔日吳下阿蒙，怎能僅以輸入幾個文字自足？在眾人一片錯愕聲中，我又掉頭走回墾荒的老路，發展中文平台、九億農民網、設計電子書。既然是墾荒，當然沒有前例可循，自不期望在這個拜金的社會中，獲得時賢的共鳴。
Thanks to the joint effort of our countrymen over the past 30 years in developing a Chinese computer, “Discarding Chinese” as an action for justice is no longer a concern. However, computer capability today is incomparably better than before. How can one be satisfied just keying-in a few words? To the amazement of everyone, I turned to my old innovative methods and pioneered the Chinese Platform, the Nine Hundred Million Farmers’ Website, and the design of e-books. As with all pioneering, there were no examples to follow. I never once sought support from the wizards of today's materialistic society.
緣在一九九四年二月，我先交出了成績，由「時報出版公司」發行了《老子止笑譚》。次年又出版《易經明道錄》與《易理探微》二書。思想上的作業完成了，又跨入文學範疇，再出版兩本過去的小說《巴西狂歡節》與《東尼！東尼！》。同年，我把自己的理念，在自傳式的《智慧之旅》（全八冊，分寒冬、稚春、炎夏及金秋四部各兩冊）中全部公佈出來，以期拋磚引玉，接引有心人。
In February, 1994, I presented my first results to the China Times Publishing Co. They were published under the title, Understand What Lao-Tzu Really Said, and You Won't Laugh Again. The following year saw the publication of, The Clear Way of the Yi Jing and Yi Jing Logic and Details. After completing my work on the subject of ideas, I ventured into the field of fiction, publishing two novels from my past, Carnival in Brazil and Tony! Tony! That same year my autobiography, Journey to Wisdom, was also published. In this work, my own ideas and thoughts are presented in a total of eight volumes; two volumes each under the subtitles: Winter, Spring, Autumn, Summer. It was my hope that by casting this brick, I would receive a gem in return: e.g. the response of true seekers.
我還待挖空心思，斟字酌句，卻不及杜甫在〈蜀相〉中說得好：
While casting about for the best way to express my feelings, no matter what phrases I hit upon, none of them said it as well as Du Fu's magnificent poem, “The Premier of Shu”:
「丞相祠堂何處尋？錦官城外柏森森。
“Where is the Premier's temple to be found?
It lies outside
映階碧草自春色，隔葉黃鸝空好音。
The
grass-covered steps glisten with Spring,
An oriole trills its lovely song among the leaves.
三顧頻煩天下計，兩朝開濟老臣心。
Three requests for advice on matters of state
Two generations
looked to this aged Premier.
出師未捷身先死，長使英雄淚滿襟。」
Perished before victory while leading his troops,
Heroes have wept
for him, in the long years since.”
先天下之憂而憂的老古董，不僅憂天下，也憂國事、憂子孫後代的前景。春蠶吐絲，不過作繭自縛，若要避免「出師未捷身先死」，我就必須善用時間。僅空談文化是沒有用的，多年潛心追究，我發現不論古今中外，人的癥結只有一個，就是對人生真相認知的不足。文化的精髓，正是人生認知的集萃，要談文化，就要正視它。
As
an old timer predisposed to worry, I not only worry about the world, but about
national affairs and the prospect for later generations. The silkworm spins silk in spring but
ends up trapped in its own cocoon.
In order to avoid “perishing before victory”, it was imperative I use my
time efficiently. To talk about
culture and not do anything about it would be meaningless. After years of deep reflection, I
discovered that for both
要瞭解人生，就要瞭解人；要瞭解人，要先瞭解生命；要瞭解生命，又要瞭解物質、能量、宇宙、進化等等，作為一個人，淺淺數十寒暑，可能嗎？
In
order to understand life, it's important to understand man. To understand man, the life force must
be understood. To understand the
life force, matter, energy, the universe, and evolution must be understood. For man, with his small allotment of
years, can this be possible?
在寫《老子止笑譚》時，我已經知道自己不夠資格做最完美的詮釋，但卻敢說自己是老子最忠實的追隨者。《道德經》第二章言：
When
I was writing, Understand What Lao-Tzu
Really Said, and You Won't Laugh Again, I knew I
wasn't qualified to make a perfect interpretation. However, I dare say I am the most
truthful follower of Lao Tzu. In
Chapter 2 of the Dao De Jing (Note 1) says:
「天下皆知美之為美，斯惡已；皆知善之為善，斯不善已。
It is because every one under Heaven recognizes beauty as
beauty, that the idea
of
ugliness exists.
And equally if every
one recognized virtue as virtue, this
would
merely create fresh conceptions of wickedness.
故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。
For truly “Being and Not-being grow out of one another,
Difficult and easy
complete one another.
Long and short test
one another.
Pitch and mode give
harmony to one another.
Front and back give
sequence to one another.
是以聖人處無為之事，行不言之教。
Therefore, the Sage relies on actionless
activity, carries on wordless teaching.
萬物作焉而不辭，生而不有，為而不恃，功成而不居。
But the myriad creatures are worked upon by him; he does not
disown them.
He hears them, but
does not lay claim to them,
Controls them, but
does not lean upon them,
Achieves his aim, but
does not call attention to what he does;
夫唯弗居，是以不去。」
And for the very reason that he
does not call attention to what he does
He is not ejected from
fruition of what he has done.
有美就有醜，有善即有惡，一切現象都是相對的，作用力必然啟動反作用力，事情該發生，就一定會發生，何必計較可不可能？聖人不過無為而行，不言而教，得失成敗都不值得考慮，時機到了，該動則動，該靜必靜。
Where there is beauty, there will also be
ugliness; if there is good, evil exists.
Every phenomenon is relative.
Force is sure to activate counter force. When some thing is meant to happen, it
will happen. Therefore why worry
about possibility? Sages act through
non-acting; they teach without words.
Gain, loss, success, or failure are not worth
taking into consideration. At the
proper moment, if movement is meant to be, there will be movement. If stillness is meant to be, there will
be stillness.
既然要為文化盡一分綿力薄材，該怎樣做，就怎樣做，考慮什麼可不可能呢？於是，我又開始了「物理」、「化學」、「生物」等的忘齡之旅。如果只是為了學習，以自己過往的不良記錄，大可以鳴金而退了。然而我只是希望從科學知識中，找出一條攸關人生真相的康莊大道，哪裡是難易成敗所能阻擋的！
Since
I am devoting the whole of my frail talent to culture, I feel that what needs
doing must be done, without fretting about whether or not it's do-able. So I once again embarked on a journey
through the “physics”, “chemistry”, and “biology” of my distant past. If my purpose was for mere study, based
on my former terrible performance as a student, I might as well have dropped
the project. However, my hope was
to find a viable path linking scientific knowledge to the truth of human
life. Neither difficulty nor ease;
success or failure could stop me!
當然，任何一個念頭，都不是突然從石頭中蹦跳出來的。早在一九七六年，我就自資出版過《層次論》一書，試圖用一個統一的方式，解釋宇宙中所有觀念。回想過去半生，個人實在是機緣巧合，既無所得，又無所失。沒有受到虛名、物慾、家累、業障的羈絆，才能長保平靜的心態，破除萬難，不顧一切，勇往直前。
Of
course, no idea simply appears out of the blue. As early as 1976, I published at
my own expense a book entitled, Hierarchy
Theory. In this book I tried to
use a single unifying principle to explain every concept in the universe. Thinking back to half a lifetime ago, I
have been fortunate in extraordinary circumstances. Though I have gained nothing, I have
lost nothing. I have not become
entangled with superficial fame, material greed, family ties, or karma. This is how I maintain this serene
attitude which enables me to remove all obstacles and boldly
forge ahead with no thought for the consequences.
一九九八年六月，我完成了《智慧學九論》一書。在書中，我用一種系統觀念，由能量的變化、物質的形成、作用力的機械理論、時空的性質以及宇宙的進化等科學論題，再經認識及觀念的產生，一直談到思維、人性、價值、行為等。對人類已有的知識，作了革命性的剖析及合理的解釋。這種詮釋，我稱之為「概念常識」。從此，人類的智慧可以建立在一個完整的常識體系上，人人可以透過這種認知，直達真如。
In
June 1998, I completed my book, The Nine
Discourses on Wisdom Study.
In this book, I used a systematic concept to
discuss scientific issues, such as energy change, the formation of matter, the
theory of mechanical force, the nature of time and space, and the evolution of
the universe. Starting with the
birth of recognition and concepts, I proceed to discuss such topics as
thinking, human nature, values, and behavior. I produced a revolutionary analysis and
rational explanation of man's existing knowledge. To summarize this theory I chose the
phrase, “the concept of common sense”. This makes it
possible for human intelligence to be established on a thorough system of
common sense. Those who avail
themselves of this knowledge will achieve ultimate truth.
《智慧學九論》內容枯燥無趣，卻是宇宙真理，「九論」代表了各種不同領域的認知，可以說是人類文明最終的「大統一論」。我當然知道，在成為大眾的思維常識之前，相信人生認知與宇宙真實為一體的人不會太多。但在不久的未來，人類文明將會有翻天覆地的大變化，讀者不妨拭目以待。
The contents of the Nine
Discourses on Wisdom Study may seem dry and boring, but it contains the
truth of the universe. The “Nine Discourses” represent understanding
in various fields and can be considered as the definitive “grand unifying
theory” of human civilization. I'm
well aware that before such thinking becomes part of common knowledge, many
people will be disinclined to believe that an understanding of life and the truth
of the universe, are one. However, in the near future, human
civilization will undergo a dramatic upheaval. Readers would be advised to watch and
wait.
更重要的是，我把多年鑽研的「概念網絡」，作為該書中認知定義的基礎。因為在我的體系中，「智慧學」即為「系統概念學」。概念本是智慧的根本，但若概念不能系統化，即代表智慧不可能被應用。一旦概念系統化完成了，電腦的「自然語言」即屬可行，自然語言竟功了，「人工智慧」必將接踵而至。
More importantly, I have used my years of research on the “network of interrelated concepts” to serve as the foundation for a definition of understanding. In my system, the term “Wisdom Study” represents “Systemization of Concepts”. Concepts are the root of wisdom. If concepts cannot be systemized, then wisdom cannot be applied. Once concepts have been systemized, the “natural language” of computers will be possible. Once natural language is established, “Artificial Intelligence” will follow.
這樣龐雜的體系，其工程之浩大，可想而知。好在經過多年摸索，這一切構想都已成為具體的事實。只是，《道德經》第二十九章有言：
It goes without saying that such a mammoth and diverse system required enormous effort. Fortunately, after years of trial and error, these ideas have become solid reality. Just as chapter 29 of the Dao De Jing, says:
「將欲取天下而為之，吾見其不得已。
天下神器，不可為也，不可執也，為者敗之，執者失之。
故物或行或隨，或歔或吹，或羸或強，或載或隳。
是以聖人去甚，去奢，去泰。」
“Those that would gain what is under heaven by tampering
with it – I have
seen that they do not succeed. For that which is under heaven is like a
holy
vessel, dangerous to tamper with.
Those that
tamper with it, harm it.
Those that
grab at it, lose it.
For among
the creatures of the world some go in front, some follow;
Some blow
hot when others would be blowing cold.
Some are
feeling vigorous just when others are worn out.
Some are
loading just when others would be tilting out.
Therefore
the Sage ‘discards the absolute, the all-inclusive, the
extreme.’”
個人是非成敗可以不計，但人類的前途卻不能不顧。為此，我在《智慧學九論》將行出版之際，就計劃用通俗的手法，把理論化為常識。生命的職責是啟發繼起的生命，一代的努力，只是另一代的基石。理論性書籍不過是知識，影響力僅及於相關從業者。小說故事則不然，一旦成為普通的常識，必將點起煬煬火苗，成為世世代代的認知。
Personal success or failure
is of no consequence, but the future of man cannot be ignored. Therefore, just before publication of
the Nine Discourses on Wisdom Study,
I decided to present my theory in a colloquial and easily accessible form,
thereby turning theory into common sense.
The mission of life is to inspire the lives that follow. The efforts of one generation become the
foundation for the next generation.
Books of theory represent a kind of specialized learning with only a narrow readership. Novels or stories are different. Once a theory becomes common sense, it
will ignite small sparks of light, and go on to become the general knowledge of
future generations.
由是，我把《宇宙浪子》推上了舞台，它可以說是《智慧學九論》的普及版，又是我從事動畫製作的試金石，也是我在漫漫歲月中，由電腦、文字、文化、藝術、技術、科學、小說、戲劇、動畫等，進駐智慧旅途之中站。
I
therefore wrote Wandering the Cosmos both as an easily accessible version of the Nine Discourses on Wisdom Study, and as a touchstone for my
animation production. Furthermore,
it represents the mid-point during the long years of my journey towards wisdom;
a journey that has taken me through computers, the written word, culture, art,
technology, science, fiction, drama, and animation.
我把超軼現實的幻想，建立在實際的理論上。讀者一方面神遊太虛，一方面把科學當作常識，接受一些嶄新的觀念。本書的主旨，是從各個不同的角度，闡釋人生的真諦－－由「我」的私念出發，逐步邁入宇宙之智慧。只不過鑒於人的觀點、立場太多，在故事中不得不分別用各種題材詳加敘述。
I have fashioned surreal fantasies from
practical theory. On the one hand,
readers can mind travel through the universe. On the other hand they will relate to
the common sense of science, and in the process become receptive to new
ideas. The purpose of this book is
to explain the true meaning of life from a variety of viewpoints. It starts with the selfish “I” and from
there gradually enters the wisdom of the cosmos. Because of individual points of view, a
multitude of different perspectives is presented. In the story it has been necessary to present
a variety of subjects in great detail.
於此我打算再以故事、小說為藍本，設計「全自動立體動畫製作系統」（詳見《多媒體導論》）。我的理念是，先大量設計人物、角色、服裝、道具、場景等，使之具有「常識特性」，建立一完整的「真實模擬庫」。再以程式控制動作、聲光、鏡頭運用及剪接等技術性工作，並以文字為理解介面。完成之後，只要作者輸入分鏡劇本，系統便自動將之攝製成立體動畫影片。
Therefore,
I plan to use both story and novel as a blueprint for designing an “automatic
3-D animation production system”. (Please refer to my book, Interactive Guide to Multimedia for
details.) My idea was to first
create a large cast of people, characters, costumes, props, and scenes. All these will be distinguished by
“common sense” and a complete “reality simulation bank” will be
established. Next, the computer
program will control technical works such as movement, sound and light, the use
of camera, and editing. Words will
serve as the interface for understanding.
Upon completion, once the writer has
keyed in the script for each shot, the system
will automatically film it as an animated 3-d motion picture.
我是個拓荒者，一個永遠脫離現實的異鄉人，生在不正常的亂世，不能不以非常的手法行事。多年以來，我跨足各個行業，非為貪多，實在是當今國人水準太差，差到人人羞於抬頭，個個信心皆失。一行差是差，十行差也是差，而行行皆差，則不能謂之差而已，是應知恥矣！
I
am a pioneer; a wanderer from a distant land, forever a stranger to practical
matters. Born in an unusual and
tumultuous era, I am forced to employ drastic methods. Over the years, I have worked in
different professional fields. I
didn't do so out of greed, but because of the low level of competence among my
countrymen. It has reached the
point where they can no longer hold their heads high. They have lost their confidence. Inadequacy, whether in one field or in
ten, is still inadequacy. But to be
inadequate in all fields is not merely a question of inferior performance. It is time to understand the meaning of
shame.
.
廉頗鬥志不老，不管做什麼，我不問時賢看法如何，但問自己所為，能不能說得上「不差」？過去從事電腦研發，絕對「不差」！如今轉戰思想界、科學界、文化界、藝術界，「自命不差」！其他且留待歷史證明。
Lian Bo's fighting
spirit never wavered even in old age.
No matter what task I set for myself, I never consult today's wise
men. I ask myself, is what I am
doing worthy of being termed “adequate”?
In the past, my research in computer development was definitely
“adequate”! Today I have turned my
efforts to the fields of thought, science, culture, and arts. “I consider myself to be doing an
adequate job”! The rest must await
the judgement of history.
《宇宙浪子》僅為此一系列小說的基本平台，計有近二百萬言，分十二集，每集八回，每回約兩萬字，各回均以七律一句為回目。這種寫法可以節省很多構思的時間，如同非標題音樂一樣，既能參考詩句的感觸，又不受其束縛。我只要想好主題、題材，思路就如長江大河，一瀉千里。就這樣，藉自己發展的中文系統之助，每天可寫萬餘字。
Wandering the Cosmos is the basic platform for this fiction series. Altogether, it consists of approximately
2 million words. The whole series
is divided into 12 books. Each book
contains 8 chapters and each chapter has about 20,000 words. The title for each chapter is taken from
a stanza in a seven-character poem.
This approach can save a lot of time in constructing a story. It is just like absolute music. You can consult the feelings presented
in the poem without being restrained by it. All that was required was think of a main theme and subject matter, and my stream of
thought would pour forth like the
由一九九八年九月起，前五集只用了三個月，一九九九年三月加入文化傳信企業集團，第六、七集是在文傳工餘時間擠出來的，後五集則是自二○○○年十一月起，三個多月內殺青。我寫完了，再請沈紅蓮校對、考證、修辭，彼此合作無間。
Beginning in September 1998, I finished
the first 5 books in only 3 months.
In March 1999, I joined Culturecom Holdings
Limited. Books 6 and 7 were
squeezed out during my spare time.
After November 2000,the last 5 books were
finished in a little over 3 months.
Upon completion, I asked Shen Hung-lien to
proofread, research, and modify the text.
We worked closely together on this project as a team.
在此期間，又完成了中文二○○○平台、中文ＣＰＵ、電子書包、網絡電腦等多項工程。以後是市場推廣、產品生產及行銷，我無意參與，擬致力於「理解系統」及「三維動畫自動著色」，以便將本書轉成動畫。
During
this same time, I completed other projects such as the Chinese2000 Platform,
Chinese CPU, E-books, and Network Computer. After completing these, the next step
was product promotion, manufacturing, and marketing. This type of work held no appeal for
me. Instead, I devoted my energy to
developing an “Understanding System” and “3-D Auto-rendering Animation” to facilitate production of this book as an
animated film.
.
本書所要描述的，是智慧成長的階段歷程。其中文祥及衣紅代表感性的覺者，而電腦代表理性的追求者，兩者共同象徵人性。人只有在面對問題時，主觀個體才可能有所覺，有覺而後始能悟。而人之所覺所悟者，乃人生之災、情、名、利、權、貪六關，以及人際間種種贊成、反對，有道、無道，群體、個體之客觀立場。合計為十二種考驗，而通過考驗唯一的方法，是秉「心齋」，「無為而為」，也是「無所住而生其心」。
This
book describes the manner in which wisdom progressively matures. Wen Xiang and Yi Hong represent sentient beings, while the
computer represents the quest for reason. Together both parties symbolize human
nature. When man is confronted with
a problem, only then does the subjective individual become aware of its
existence. From awareness follows
understanding. But awareness and
understanding constitute life's 6 challenges: calamity, love, fame, wealth,
power, and greed; not to mention the objective concerns of approval or
disapproval from others, morality or depravity, and group vs. individual. Altogether, there are 12 tests and the
only way to pass these tests is through “deep concentration”; “action through
non-action”; or “find thy true nature through objectivity”.
我把這十二種考驗化做多段小故事，再羅織成為一體。小說之結構以思想為經，真實為緯；以科學做基礎，用神話充素材。期能令求道者盛，悟道者明，得道者智。最後本書成為我工作的藍圖，按照發展的情節，盡力將它兌現。
I
turned these 12 tests into several different narratives and then compiled them
in a single collection. Thought and
reality are the warp and woof of this fictional structure. Science will be the foundation of this
book and mythology will form the subject matter. It is hoped that this book will
encourage more people to pursue the Way; enlighten those who have realized the
Way; and make those who obtain the Way, wise. In the end, this book will be my
blueprint for future work. As the
story develops, I shall do my utmost to make these things happen.
.
《宇宙浪子》之構想，來自三十年前，在洛杉磯的中國戲院中，阿瑟˙Ｃ˙
克拉克的「２００１年」首映，令我一直浪遊到今天。少年時期我深受還珠樓主的影響，很想寫一些幻想小說。猛一見到科幻影片，我知道了，那將是我的歸宿。
My
idea of Wandering the Cosmos came to me
30 years ago at the Chinese Theater in Los Angeles when I saw the premier of
Arthur C Clarke’s film, “2001: A Space Odyssey”. It has made me a wanderer to this
day. During my teens, I was deeply
influenced by the Master of Huan Zhu Tower (Note 2) and became eager to
write fantasy novels of my own. The
moment I saw this sci-fi film, I knew this was my destiny.
由於當今各種問題叢生，人囿於成見，往往看不清問題的本質。在本書中，我先假定舉凡人的生命、生存、生活等問題都已徹底解決，到那時，人還能有什麼問題？由於人性千古不變，以時代的變遷為導函數，再將人性不斷的微分，結果新的問題必將又一一浮上檯面，而那些問題才是真正的問題。
Today's world is beset with many
problems, yet man remains blinded by pre-conceived ideas which prevent him from
seeing their true nature. In this
book, it is my hypothesis that problems such as life, survival, and livelihood
can be resolved once and for all.
When that point is reached what problems could man possibly have? Human nature has not changed over the
millennia. The changes of time will
differentiate human nature, again and again. As a result new problems will inevitably
emerge, one by one, and these new problems will be the real problem.
我要表達的是，人的問題在於無自知之明，正因為不自知，所以問題重重。目前人類戮力以赴的主流方向，是政治、經濟、技術，這完全是水中撈月、捨本逐末。在本書中，我用絕對符合科學理論的技術，先把上述問題一次解決，讓人人進入大同的理想世界。到那時，人得以衣食無缺、長生不老，各形各色的物質享受、精神滿足應有盡有，不虞匱乏。在那種環境中，就像置於電子顯微鏡下的細菌般，人的真實面目勢將無所遁形。
The
problem I wish to demonstrate is that man is unaware of his limits. This lack of awareness is the source of
numerous problems. At present,
human striving is primarily directed towards politics, economics, and
technology. This is like mistaking the moon's reflection for the moon
itself. It amounts to ignoring the
real in pursuit of the ephemeral.
In this book, the technology I use perfectly matches scientific theory. In one stroke it solves the problems
cited above, thereby making it possible for mankind to live in a utopian
world. When that time comes, all
men will be fed and clothed and everyone will enjoy eternal life. An abundance of material enjoyment and spiritual
satisfaction will be provided.
Nothing will be wanting. In
such an environment, in the manner of a virus viewed through the lens of an
electronic microscope, man’s true nature will be revealed.
本書不嘩眾取寵，不媚俗諂世，書中沒有暴力、色情，也無西方小說高潮、讀秒的矯揉做作。全書結構嚴謹，前後呼應，用虛實交錯、真假難分的情節，將人性剖析於陽光之下。本書跳脫窠臼，謹以智慧的成長為經，以時代變遷的認知為緯，從不同的角度接引不同層次的讀者。其中有真實故事，有未來的預言，有捏造的假象，有警世的寓言，有悲憫的嘲諷，也有巧妙的計謀。對於有心追求的道友，需知智慧就是宇宙本體，將本書視為「續傳燈錄」、「道藏別集」可也。
This book makes no attempt to pander to
common taste or curry popular favor.
There is no violence, no sex; none of the climax or suspense so typical
of western novels. This book has been carefully plotted and is consistent from
beginning to end. Fancy and reality are interwoven in such a manner that
fiction is hard to distinguish from fact.
Human nature is examined in an unsparing light. This book has broken with
convention. To expand on the metaphor of weaving, in this novel the growth of wisdom
constitutes the warp, the changes of time the woof. Different perspectives are designed to
draw readers of disparate levels into the story. There are true stories, prophecies for
the future, deliberately misleading appearances, cautionary fables,
compassionate ironies and brilliant strategies. It is imperative that initiates
interested in pursuing truth understand that wisdom itself is the
universe. This book may be viewed
as a continuation of the Buddhist tradition or
as another text in the “Taoist canon”.
人類只是宇宙進化的一個環節，在階段性任務達成後，必將淪入虛無。然而進化的慣性如常，另一級台階就是智慧電腦。人有成長的過程，電腦自不例外。在成長的進程上，人類需時數十萬年，文化需時數千年，個人要歷經十載，在電腦不過一年。
Man
is but one link in the evolution of the universe. After his mission has been completed, he
will disappear into emptiness.
However, the force of evolution will continue. The next step upward will be the AI
computer. As Man had his period of
growth and maturity, so will the computer.
The progress of mankind required a hundred thousand years; culture,
thousands of years; while an individual needs a mere 10 years. But the computer needs but one
year.
算算今年六十有四，尚有《新易》、《易經劇場》六十四集的重大工程。人生好似一葉漂盪的孤舟，然既有在茫茫汪洋中航行的苦難者，就該有人堅守燈塔，指引方向。我曾履及遙遠的他鄉，前半生風狂浪猛，如今日銜半山、心如止水，是春蠶吐絲的時機了。
是為序。
As
I write these words I am 64 years old.
64 major episodes remain to be written for the New Yi Jing, and Yi Jing Theater. Life is like a solitary boat adrift at
sea. Since there are many
unfortunates navigating that vast ocean, someone must man the lighthouse and
guide them. I have journeyed to
distant lands and the first half of my life was passed amidst raging wind and
towering waves. Now the sun has
begun to set. My heart is like a
still pool. It is time for the
spring silkworm to spin.
This is my preface.
朱邦復
二○○一年二月一日
本書在國內出版，幸得文學、藝術家高莽先生插畫，特此致謝
When
this book was published in
NOTES:
1. All quotations from the Dao De Jing are from the
Arthur Waley translation
of the Tao Te Ching, with the
permission of Wordsworth Editions Limited.
2. A popular Chinese writer of martial arts and fantasy novels in the 1930s