Discerning Chen Jianmin's "Small and Great Vehicle Practice of Emptiness and Esoteric Mahamudra, Dzogchen, and Chan Discernment" — Part Two (Middle)

2007/2/14 15:10:08

II. Detailed Discussion — Herein the discernment between exoteric and esoteric practice of emptiness, between Small and Great Vehicle practice of emptiness, between Mahamudra and Dzogchen, and between Dzogchen and Chan — layer upon layer of comparison, high and low, sudden and gradual, partial and complete, will naturally become clear and thoroughly discerned.

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Emptiness is not something to be practiced; practice itself is emptiness. Who practices, who is empty?

(I) Discernment between exoteric and esoteric practice of emptiness — Scholarship has two layers of effort, neither of which can be dispensed with. First, one must achieve comprehensive understanding, knowing the common and general characteristics of each. For example, among the five approaches, all take emptiness-nature as the sole condition. The Small Vehicle's practice of emptiness — the nature of its emptiness is not different from the Great Vehicle's; the three kinds of emptiness-practice within the Esoteric Vehicle likewise do not possess a separate nature of emptiness. Therefore, Master Tsongkhapa dared to say that the difference between the Small and Great Vehicles lies in merit, not in the practice of emptiness-nature. However, he only knew comprehension, so next one must clearly discern. After broad learning, careful inquiry, and cautious reflection, one then has the ability and wisdom to clearly discern. Having thoroughly discerned, being intimately familiar with each distinct and particular characteristic, one can grasp its special excellence and put it into bodily practice — therefore it concludes with earnest practice. Thus, in the light of earnest practice, one must first undergo a process of clear discernment to know where one's own feet truly stand, so as not to deceive oneself, not to boast, and not to lose heart.

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Having existence and emptying it — that is appearance. Emptying existence and then having it — that is also appearance. Emptying emptiness is not emptiness; having having is not having; appearing as appearance is not appearance. Seeking with deluded mind and inferior consciousness — appearances entangle and continue in succession. Boasting of clear discernment — a laughingstock before the learned.

Exoteric practice of emptiness follows the standard progression of discipline, concentration, and wisdom — it may be called causal-vehicle practice of emptiness. It relies on the eight negations, four propositions, and proceeds through reasoned investigation and on-the-spot contemplation. Therefore its duration is very long, its effort very great, and its results very meager. Esoteric practice of emptiness has empowerment and fruition-level skillful means, hence it is called the fruition vehicle. Through the teacher's accomplishment of fruition-level merit, bestowing fruition-level empowerment, and transmitting the Buddha's greatest experience at the moment of realizing emptiness-nature at the fruition level — the most immediate realized quantity, the fastest skillful means — the disciple immediately sees the luminous essence and directly approaches the Great Seal. Thus emptiness-nature does not belong to theory but to realized virtue, and is therefore swift. It is like a rocket, radar, or airplane — this is the first great distinction. Exoteric practice of emptiness simultaneously cultivates the Six Paramitas and Four Methods of Gathering on the relative level, in coordination with emptiness-nature — trial and error, not necessarily hitting the mark every time. The bodhisattva sacrifices life over many kalpas, making the salvation of others the primary objective. Esoteric practice of emptiness simultaneously, on the relative fruition-level of realized virtue, employs various mudras, mantras, methods, and visualizations. Everything the Buddha experienced upon attaining fruition is transmitted within the Esoteric Vehicle — things never heard, never seen, never practiced in the exoteric teachings are countless. Therefore, on the relative level, the Esoteric surpasses the Exoteric by ten thousand times over. Moreover, all the distinctive features of the Exoteric already serve as the foundation of the Esoteric. Some practice the Exoteric without the Esoteric, but absolutely none practice the Esoteric without first practicing the Exoteric — this is the second great distinction.

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Neither exoteric nor esoteric, both exoteric and esoteric — Dharma has no fixed dharma, responding to capacity as it arises. Exoteric and esoteric are both expedient constructions for those of different capacities. To foolishly rank them as superior or inferior, to recklessly critique exoteric and esoteric with the mind of a marketplace merchant — laughable and pitiable.

(II) Discernment between Small Vehicle and Great Vehicle practice of emptiness

1. The Small Vehicle practice of emptiness emphasizes analysis; the Great Vehicle practice of emptiness emphasizes the immediate essence. Because the Small Vehicle emphasizes analysis, when atoms are analyzed down to irreducible particles, the attachment to irreducible particles still persists. There are also two phrases habitually used by the Small Vehicle: "External objective atoms have no directional parts; the perceiving mind is also momentary and partless." Thus both inner and outer are unbreakable. In terms of time, only the past and future are admitted to be empty, while the present moment of time is held to be truly existent. The Great Vehicle, however, holds that all dharmas are immediately and completely empty in their very essence; all three times are ungraspable. Their emptiness-nature does not require analysis to be empty — their self-nature has been emptiness-nature since the very beginning. Hence it is said: "All conditioned dharmas are originally empty; they are also called conventional designations; they are also called the true meaning of reality." Without awaiting analysis, they are empty in their immediate essence. The Small Vehicle's example of a broken pot — when the pot breaks, the pot is empty, and the mind's grasped image of the pot is also empty — is an analytical emptiness that the Great Vehicle does not adopt.

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The immediate essence is not an essence; analytical emptiness is emptiness of its own accord. The great does not depart from the small; how could the small be outside the great? Not a single dharma to abandon, not a single dharma to seek — abandoning the small to seek the great is misleading oneself and others.

2. The Small Vehicle, in accordance with the suffering and accumulation of the Four Noble Truths, uses the contemplation of emptiness-nature to escape suffering; or, in accordance with the system of ignorance and the Twelve Links of Dependent Origination, practices the cessation truth in reverse — this too necessarily relies on emptiness-nature for cessation. This is a kind of passive emptiness-nature practice. Therefore, the Abhidharmakośa and Aśvaghoṣa's (Small Vehicle) Treatise on Purifying the Dharma cite various similes for practicing emptiness from the Buddha's own instruction — such as the ox, the infant, and the fire — all containing language of escape. For example: "A certain household sees an ox on the road and mistakenly takes it for their own; later discovering that this ox was actually released by the government and is not really their ox, they quickly release the ox and flee, fearing they will be caught by the authorities." This metaphor illustrates that self and dharmas are originally empty; now clinging to non-self, one will inevitably be caught. This corresponds to the truths of suffering and accumulation: the ignorance of self-grasping is indeed the root of suffering, so one must eliminate this self-grasping to avoid the accumulation of suffering. The Great Vehicle, however, emphasizes emptiness-nature as being of the same essence while cultivating selfless altruism in conjunction with dependent origination, thereby giving rise to great compassion of the same essence and unconditional great compassion. Thus one practices the Six Paramitas with the three spheres all empty; employs the Four Methods of Gathering while the small self naturally perishes — hence there is a positive method of practice.

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Bodhi and affliction are non-dual; self and other are non-dual; emptiness and existence are non-dual; great and small are non-dual; ignorance is originally illumination — non-dual yet not one.

3. The Small Vehicle relies on karma-conditioned dependent origination in conjunction with emptiness-nature, emphasizing the observance of precepts. The Great Vehicle uses true-suchness dependent origination, giving rise to the ten mysterious gates of dependent origination's realized virtue as advocated by the Huayan School, thereby accumulating the provisions of merit and wisdom to perfect bodhi. Therefore, what is realized is Great Vehicle nirvana, not something that the Small Vehicle arhat's four fruits can compare to. As for dependent origination and emptiness-nature — they are one yet two, two yet one. There has never been one who practices emptiness-nature without practicing dependent origination, nor one who practices dependent origination without practicing emptiness-nature. Only because the practice of emptiness-nature differs, the practice of dependent origination also differs.

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Karma-conditioned and true-suchness are neither the same nor different. Dependent origination does not originate; dependent cessation does not cease. Emptiness-nature is not empty; existence-nature does not exist. Practice without practice; realization without realization. Non-practice is realization; non-realization is practice.

(III) Discernment between Great Middle Way practice of emptiness and Mahamudra practice of emptiness — The term "Great Middle Way" appears in the translation by Master Gong: Zhuba School's Mahamudra Analysis, wherein it states: "The Great Middle Way is the cause, Mahamudra is the path, Dzogchen is the fruition." The so-called "great" here is used in coordination with the following two; in reality it refers to the Middle Way of the Prajna vehicle. Yet from these three words — cause, path, fruition — an extremely strong comparative view already emerges. The exoteric teaching belongs to the causal vehicle, the esoteric teaching to the fruition vehicle — this has already been seen in the analysis of exoteric and esoteric practice of emptiness and need not be repeated. However, since Mahamudra texts such as the Zhuba School often mix the exoteric with the esoteric, a detailed clarification is unavoidable.

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The Middle Way is not the cause; completeness is not the fruition. If cause and fruition are not empty, then non-emptiness is true emptiness.

1. The Prajna vehicle's Great Middle Way practices through the eight negations, four propositions, eighteen emptinesses, eight similes, and similar methods. Through rational investigation, contemplation is performed right on the spot of the object. Mahamudra takes the exoteric practice of emptiness as its foundation and advances to receive proper empowerment according to the Dharma; through the power of blessing, one sees the luminous essence. Practice begins from there, making it a fruition-level practice whose merit is vastly different.

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Prattling about Prajna, recklessly speculating on fruition-practice — seeing the luminous essence is this, but what is seen is neither luminous.

2. The Prajna vehicle necessarily mixes in the Four Methods of Gathering and Six Paramitas, so as to accord with the bodhicitta vow of letting others become Buddha first while I become Buddha last. The Vajra vehicle emphasizes thorough renunciation and closed retreat for specialized practice, generating the aspiration "for the sake of sentient beings, may I attain Buddhahood," striving for time-bound realization to ultimately benefit others. Therefore it does not mix in contaminating causes and conditions such as healing the sick and engaging in worldly fellowship. As detailed in the Susiddhikara Sūtra, emptiness is practiced through nine stages of cutting off, extremely strict, enabling attainment.

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Time and space are illusory existences; sickness and contamination are originally pure. Not departing is departure; not practicing is practice.

3. The Prajna vehicle follows the gradual sequence: from discipline arises concentration, from concentration arises wisdom — this belongs to the common path. When it comes to practicing calm-abiding, one must first practice calm-abiding, then practice insight, and finally unite calm-abiding and insight. In the Vajra vehicle's Mahamudra, one must see the luminous essence before beginning practice. Within the luminous essence, calm-abiding and insight are inherently united — the luminosity is insight, the essence is calm-abiding. Therefore, from the very beginning of one-pointed yoga practice, it is already the union of calm-abiding and insight. The Zhuba School's Mahamudra takes one-pointed yoga as calm-abiding and freedom-from-elaboration yoga as insight — this is a great error. In my view: "one-pointed" means concentrating the mind on the luminous essence of Mahamudra. In this, there is neither a practiced calm-abiding nor an object of practice. The luminous essence self-arises and self-abides in its own essence — therefore it is a fruition-level practice of emptiness. "Freedom from elaboration" means being free from the elaboration of clinging to the luminous essence, not freedom from elaboration in the sense of analytical investigation of emptiness-nature.

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Discipline, concentration, and wisdom — neither three nor one. Contemplating luminosity that is not luminous, essencing calm-abiding that does not calm-abide; non-luminous essence is luminous, non-essence luminosity is essence.

4. Practicing from the union of calm-abiding and insight belongs to a linear mode of progress — front follows back in continuous progression. Practicing from the luminous essence in Mahamudra is circular progression. Each yoga is one circle. When first relying on the luminous essence, one already possesses the equivalent stream of the Dharmakaya view; thereafter, each yoga is successively actualized. Initially, the scope of the emptiness Dharmakaya cannot be increased; what can be gradually increased is the wisdom-light within the emptiness Dharmakaya — until one accomplishes the true Buddha-position of the inseparable Dharma body and form body. The essence of the luminous essence is the Dharma body; the luminosity of the luminous essence, the wisdom-light of dependent origination that arises from it, is the form body. In the exoteric Middle Way practice of emptiness, one practices one portion and realizes one portion. Therefore, the bodhisattva at the first bhumi does not know the realm of the second bhumi. What is commonly called cutting off one portion of affliction and realizing one portion of Dharmakaya. Thus the causal vehicle's road is long and cannot be compared to the Esoteric Vajra vehicle's Mahamudra path. It is like traveling by automobile, where each station and each place is clearly experienced — this belongs to the exoteric teaching. Like taking a jet plane, one gets a bird's-eye view of the great earth, taking everything in at a glance, without needing to linger carefully at each station.

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Peering at the sky through a bored hole — truly laughable. Taking heaven as heaven is still the view of ants in a scholar tree. Seeking the Dharma body apart from the form body is like climbing a tree to catch fish. The Dharma body is a rotten sand basin that covers and kills everyone under heaven.

5. Furthermore, although the esoteric teaching's similes and the exoteric teaching's "that which illustrates" may be the same — for instance, the water-wave, water-ice, and sleep-dream similes cited in Mahamudra's one-taste yoga also appear in the Prajna sutras — "that which is illustrated" is vastly different. The Zhuba School's Mahamudra and the Nyingma master Longchenpa's Resting in Illusion did not clearly point this out, which led to criticism from the Gelug school. My work Discerning the Subtleties of Mahamudra Instructions has already pointed it out. "That which is illustrated" in the path refers merely to emptiness-nature — it is purely theoretical. However, "that which is illustrated" in the Zhuba School's Mahamudra refers to the luminous essence and its wondrous function — it pertains to realized experience, not merely to pure theory. The so-called water and wave: water refers to the luminous essence, and wave refers to the wondrous function of one taste.

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No phenomenon is not principle; no principle is not phenomenon. Essence and function are not two; principle and phenomena are one suchness. Foolish people with diseased eyes — entangling wave and water with each other.

6. Mahamudra's non-meditation refers to the absence of the stain of meditation upon the wondrous function of luminous emptiness dependent origination. The Middle Way also speaks of non-meditation, referring to the absence of meditation upon emptiness-nature — the stage of no-more-learning in cutting off affliction and realizing bodhi. The realized virtue at that stage must be extremely close to the position of Buddhahood and is extremely difficult to reach. Mahamudra, through the power of empowerment, the power of blessing, and the power of the Dharmakaya fruition's realized virtue, directly blesses — its non-meditation stage is comparatively easier to approach. The theory of non-meditation is the same; the content of non-meditation is vastly different. If one coordinates it with the non-dual bliss-emptiness of the third empowerment and enters non-meditation, then the fruition realized is the great-bliss wisdom-body Buddha — something the exoteric Middle Way has fundamentally never heard of and never realized.

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Non-meditation is still meditation; meditation is originally non-meditation. Vainly establishing fruition-realization is merely grasping at emptiness in vain.

7. The Prajna vehicle's practice of emptiness-nature, combined with the cultivation of the Four Methods of Gathering and Six Paramitas with the three spheres all empty, not only stretches the practice period, but relies on the vow of "letting others become Buddha before me" with its inexhaustible aspiration — there is furthermore no intention to shorten the period of attaining Buddhahood. Conversely, the Vajra vehicle's practice of emptiness-nature, apart from being exempt from the above causes of delay, has other acceleration methods that the Prajna vehicle entirely lacks. For instance, Mahamudra's four empowerments include the acceleration methods of the first and second empowerments' fruition-level skillful means, which not only possess the Prajna vehicle's mind-dependent practice of emptiness, but also add the Vajra vehicle's fruition-level vital-energy-dependent means. If one discusses only the liberation path, it must still go through the various skillful means of the first and second empowerments before directly practicing Mahamudra. If one also includes the desire path, then there are further the skillful means of male-female vital energies of the third empowerment, whose accelerating power is even stronger. Mahamudra, though belonging to the liberation path, has the fourth empowerment originally born from the third — so the desire path is not without Mahamudra either. Specifically, in the Mahamudra preliminary practices, the dharmas of the first, second, and third empowerments may be included; one must not, as in various translations, directly take vital-energy practice as the main practice of Mahamudra — this point has been detailed in my work Discerning the Subtleties of Mahamudra Instructions.

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The thieving heart not yet dead, recklessly debating speed and slowness — time is still birth and death; whether slow or fast, all is delusion.

8. The Prajna vehicle's true-suchness dependent origination, though not as partial toward mind as the Yogacara school's alaya dependent origination — and though the principle of true suchness is not limited to mind, and true suchness and wondrous mind are everywhere spoken of in conjunction with mind — I venture to understand that the word "mind" here merely refers to the essence of true suchness, and is not specifically the mind as distinct from other things. True-suchness dependent origination originally refers to all dharmas, not exclusively to mind-dharmas. Both form-dharmas and mind-dharmas are included. Therefore, in the Prajna vehicle's Madhyamaka theory, there is no separating of form-dharmas to exclusively refer to mind-dharmas — both mind-dharmas and form-dharmas are fully included. What I call "the three realms are only conditions; the myriad conditions are only emptiness" is to clearly distinguish this from the Yogacara school's "the three realms are only mind; the myriad dharmas are only consciousness." However, in actual practice, no method of cultivating the five elements and vital energies is established. Mahamudra, though belonging to the liberation path, does not necessarily practice the five elements and vital energies. Yet in its stages, whether through the first empowerment, the second empowerment, with or without the third empowerment, there are always vital-energy preliminary practices. Its philosophy clearly belongs to the Vajra vehicle, and the Vajra vehicle clearly proclaims the six elements in constant yoga, also called six-element dependent origination. Therefore, although Mahamudra does not practice vital energies in its main practice, in its preliminaries the foundation of vital-energy practice has been established long ago. Combined with Mahamudra's power of concentration, opening the central channel, fusing the five vital energies, and transforming the five lights — these are inevitably present at the fruition level. This is not something the Prajna vehicle can enjoy.

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Departing from falseness to seek truth — truth still remains true-falseness. Departing from truth to seek falseness — falseness still remains false-truth. A foolish person with diseased eyes — how could they recognize Yogacara? Before the cause, at the fruition — the thieving heart plays tricks. Emptiness conditions and conditions empty — without negating fruition and cause.

Replies

缠中说禅 2007/2/14 15:13:25

The campaign to give the market a good close before Chinese New Year continues. Tomorrow, the traitors will mount a massive counterattack, so whether we can hold the line tomorrow is the key to the entire campaign's success. Most of the stocks this ID has mentioned have already hit new highs. China Unicom, per this ID's agreement with all of you, is also close to 5 yuan, though this thing really burns through money. Today I had no choice but to ruthlessly dump another stock to cash out some spending money — otherwise I almost couldn't hold on. Tonight I really want to have a heart-to-heart with the old friends entrenched inside — stop being mountain bandits, secretly helping the traitors. What a bunch of scoundrels!

Enough said — let's see what tomorrow brings. A bloody battle, with grievances settled swiftly!

缠中说禅 2007/2/14 15:19:08

Attention, everyone!

For the stocks this ID has mentioned before, you must stick to technical analysis. Of course mid-term they're all fine, but since this ID's operations are part of a larger portfolio, sometimes funds are needed, and when I dump shares it probably won't be something the average person can stomach. Don't chase highs and you'll be fine — chase highs and you'll suffer for a bit, but mid-term it's fine.

Moreover, the best approach is to use this ID's theory to find your own food — that's the most appropriate way.

缠中说禅 2007/2/14 15:22:42

[Anonymous] 淡定

2007-02-14 15:16:44
I can see how fiercely you battled today — what a passionate and lovable character! Cheers to you!

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It's nothing really — I've been through this kind of thing too many times. This ID has no habit of stubbornly holding on. If you can't win, run — find another opportunity to come back. That's the whole point of guerrilla warfare.

缠中说禅 2007/2/14 15:34:45

[Anonymous] 你的样子

2007-02-14 15:21:31
Hi boss, Happy Valentine's Day! You always follow through on your word. Incredible!

Yesterday's questions — I know you're busy today, so if other classmates can answer, that would be great.

[Anonymous] 你的样子

2007-02-13 18:17:54
Boss, I have a few questions that have been puzzling me for a long time, about hubs. I really can't figure them out, and I eagerly await your answer.

1 For hub extensions, how do you define the starting point of a hub?
Just take the first three segments? Do these three segments of movement have to be the same level? Why does it sometimes look like the latter two segments are obviously shorter than the first segment, as if they're sub-level movements of the first segment?
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Extension has a specific definition — it was covered before, it's a mathematical formula. Length is not the issue — it's the level of the hub.

2 When a hub expands into a higher-level hub, how do you define the starting point of the higher-level hub?
Could you use the Shanghai Index as an example to explain how, since the rise from 2541, a 5-minute hub expanded into a 30-minute hub? How did this 5-minute hub expand into a 30-minute hub? Where are the starting points of the 5-minute and 30-minute hubs in terms of time?
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The higher level still follows the definition — for example, if a 5-minute expands into 30-minute, then the first 5-minute segment becomes the first segment.

3 In the assignment of the three 5-minute hubs published for the Shanghai Index, the second 5-minute hub forms a third-type sell point — why? Where is the preceding 30-minute hub? Where is the 30-minute hub's ZD time point?
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That big consolidation period before it is the one — go find it yourself.

4 On the Shanghai Index 30-minute chart, is the obvious 3-segment decline from 2993 to 2541 a 30-minute hub? (I recall you said the first segment was a 1-minute movement type — why isn't it a 5-minute hub?)
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A falling hub has the up-down-up directional pattern.

5 Does the pullback for a third-type sell point have to be a sub-level movement type? Can't a sub-sub-level pullback work? For example, if a 5-minute movement leaves a 30-minute hub upward, must it be a 5-minute movement pullback to confirm? Can a 1-minute movement pullback constitute a third-type sell point?
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Below the sub-level, there are often false signals — it's not absolute.

缠中说禅 2007/2/14 15:36:41

[Anonymous] 职业轿夫

2007-02-14 15:31:17
[Anonymous] 赚到了

2007-02-14 15:29:33
Chán Zhōng Shuō Chán 2007-02-14 15:13:25
The campaign to give the market a good close before Chinese New Year continues. Tomorrow, the traitors will mount a massive counterattack, so whether we can hold the line tomorrow is the key to the entire campaign's success. Most of the stocks this ID has mentioned have already hit new highs. China Unicom, per this ID's agreement with all of you, is also close to 5 yuan, though this thing really burns through money. Today I had no choice but to ruthlessly dump another stock to cash out some spending money — otherwise I almost couldn't hold on. Tonight I really want to have a heart-to-heart with the old friends entrenched inside — stop being mountain bandits, secretly helping the traitors. What a bunch of scoundrels!

Enough said — let's see what tomorrow brings. A bloody battle, with grievances settled swiftly!

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Chan MM, looks like you've run out of ammo — tomorrow's a bloody battle, what are you going to hold the line with?

◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎2

Those with money, give money; those without, give moral support!
Today's scene was truly spectacular!!
Tomorrow I'm throwing in 5,000 yuan too!!! I refuse to believe we can't beat them to death!!!
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Retail investors, don't get caught up in the excitement. This ID still has about a dozen stocks that can be cashed out — look at 416, it even hit the daily limit up today. No need to worry about money. It's just that this ID can't let guerrilla-war funds account for too large a proportion in any single stock, that's all.

缠中说禅 2007/2/14 15:42:58

[Anonymous] 青青子衿

2007-02-14 15:37:01
China Unicom has a big boss sitting in it — looks like you need backup, little sister!

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The people inside are old acquaintances. This ID practically knows all their dirty secrets — just teasing them a bit, no big deal. This ID doesn't need any backup.

缠中说禅 2007/2/14 15:43:45

[Anonymous] 老虎

2007-02-14 15:38:49
Great harvest today! Using your theory, I bought 0755 on the 12th — excellent results! Fundamental stock selection + your theory for tactical guidance = just two words: INVINCIBLE!! By teaching people to fish, you are truly the embodiment of great compassion!
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Finding your own food and constantly improving — that's the right path.

缠中说禅 2007/2/14 15:45:40

[Anonymous] 禅迷

2007-02-14 15:40:10
Hi sis, hello fellow students:
000909 has had massive volume these past two days. Looking at the 5-minute chart, has it already diverged? Can I still chase it?

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Chase — would there be a buy point in that? First develop good habits. Investing is a lifelong game — you can't get wiped out right at the start.

缠中说禅 2007/2/14 15:49:45

[Anonymous] 阿甘

2007-02-14 15:27:53
Boss, when you dump 999, you don't even leave a 1-minute hub — now that's ruthless. I like it. Happy Valentine's Day. Tomorrow, no matter how hard the traitors pound 050, I'm not getting out.

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Absolutely don't give this ID face — follow technical analysis for everything.

缠中说禅 2007/2/14 15:55:42

[Anonymous] tw888

2007-02-14 15:46:10
Why not dump 416 instead of 999? Selling into a decline is not good!

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416 — once it gets pulled up, I sell and it comes right back. Now, if tomorrow gets urgent, selling is also simple. 999 needed a correction today anyway — this ID just cashed out the shares bought below 10 yuan, and the cost basis is still below zero. Plus this ID doesn't like holding too much into a trading halt — this is a bigger capital management issue.

Actually, if all of you watch how this ID's portfolio of ten-plus stocks moves each day, you'll learn capital management. Right now most of this ID's holdings are at highs — whenever there's capital pressure, cashing out is simple. What this ID ensures is the safety of the entire large portfolio, not individual stocks.

So for small capital, following all of this ID's stocks is not the most efficient approach — you should use this ID's theory to find your own food.

缠中说禅 2007/2/14 15:58:23

[Anonymous] 老虎

2007-02-14 15:55:28
Thanks! But I don't see much risk for you in China Unicom — my profession is the telecom industry. Unicom's split and 3G prospects shouldn't have any issues. Still the same words: fundamental stock selection + your theory = invincible! So you should be even less worried. Everyone's worry for you is surplus.

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Mid-term, there's definitely no problem. It's just that this ID hoped to push the attack above 5 yuan before Chinese New Year, because a commitment was already made when the guerrilla operation was announced a few days ago. This ID is worried about that, not the mid-term. However, with only two days left, this ID won't force it.

缠中说禅 2007/2/14 16:00:13

Everyone, my apologies — this ID doesn't have a candlelight dinner tonight, but there is a big gathering, so I'll have to take my leave first.

Goodbye.