Taoist Texts

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  1. Neiye - Section 3 - Multi-authors

    exactly the natural state is the standard precisely. the Taoist king keeps his people well fed and free of temptations.
  2. Safety and Efficiency of the Daoist Path

    Fantasies are usually quite safe to begin with. Daydreaming about things that do not exist is also quite efficient. By definition.
  3. Neiye - Section 3 - Multi-authors

    Actually as an homage to the trailblazer Linnel lets do this: Linnell: 凡 心 之 刑 the common heart has a standard 自 充 自 盈 Naturally full, naturally overflowing, 自 生 自 成 Naturally born, naturally complete. 其 所 以 失 之 The reason that it loses the standard 必 以 憂 樂 喜 怒 欲 利 Is certainly due to worries and happiness, love and anger, desire for profit. 能 去 憂 樂 喜 怒 欲 利 If the heart can leave behind worries and happiness, love and anger, desire for profit, 心 乃 反 濟 the heart then returns to being useful. 彼 心 之 情 The nature of that heart 利 安 以 寧 is profitable and peaceful hence tranquil. 勿 煩 勿 亂 when not troubled, not confused, 和 乃 自 成 then harmonious (so the standard) is naturally achieved.
  4. Neiye - Section 3 - Multi-authors

    None) Chinese really do not care much about understanding. This link just brushes the discrepancy away, saying that 刑 is 形 and that it. http://202.107.212.154:8088/datalib/2003/Life/DL/DL-20031212132414 they don't ask why these homonyms are used in different places differently. Because they are amateurs.) I will try to post a correct transl.
  5. Neiye - Section 3 - Multi-authors

    also this heart it is not the ordinary heart, but the one within the ordinary (according to NY people have 2 hearts). Again the depth of meaning is lost on the translators.
  6. Neiye - Section 3 - Multi-authors

    here the keyword is 形 which is an external form, but in ctext it is 刑 (both xing, interchangable) which is normally punishment, but in this case it has a rarer meaning of a (moral) standard. In verse 1 it was jing animating the world, in verse 2 it is xing providing a moral compass. Translators misunderstand this verse as an instruction to reach a personal harmony (your heart), but it is the moral standard of the nation meant here.
  7. Neiye - Section 1 - Multi-authors

    yes just like that
  8. Neiye - Section 1 - Multi-authors

    certainly. 节欲 restrict desires v.10 节其五欲 restrict 5 desires v.7 心之刑(形) to cut heart v.1, 3
  9. Neiye - Section 1 - Multi-authors

    which one exactly?)
  10. Neiye - Section 1 - Multi-authors

    well, we know a thing by what it does. A table supports, a hammer hits, a stone just sits on the ground. What does Dao do? Maybe it creates the world, may be it manages it, maybe it makes plants grow. What is its function?
  11. Neiye - Section 1 - Multi-authors

    because there is no other way) maybe it is, after all)
  12. Neiye - Section 1 - Multi-authors

    It is simple. Working. What is it that Dao does?
  13. Neiye - Section 1 - Multi-authors

    修 xiu is cleaning and the thing is, unfortunately there is no method to clean heart from desires in Neye. You just do it, simply forcing yourself to desire less and less. Sorry, there is no qigong in Neye apart from that.
  14. Neiye - Section 1 - Multi-authors

    of course. far it be from me to hog a term. lets just make sure what we are talking about https://en.wikipedia.org/wiki/Bhavana
  15. Neiye - Section 1 - Multi-authors

    the issue is how the heart is regulated. With qigong or with commonplace morality, such as reducing desires? If the latter then its not 'cultivation'.
  16. Neiye - Section 1 - Multi-authors

    That might be the case but spiritual development is not the same as "cultivation" which is a qigong-like practice. Yes, may be. But my point was to correct a mistranslation by translators who are not familiar with the vocabulary and the historical context.
  17. Neiye - Section 1 - Multi-authors

    The objective of governance is seizing and holding the power in a state. The objective of cultivation is becoming a better person. No, you do not, because we really do not know when these practices have been created. As to Section 1, there are 2 ways to read it. The 1st one is what all translators do: "there is some kind of mystical jing/qi, I (a random person) will take it, keep it, become virtuous, wise, and understand everything". Which is a naive reading, mistaking a statecraft text for a cultivation manual. The 2nd one is : "there is some kind of mystical jing/qi, which is the energy of the people, I (the king) will attune myself to it, rule according to it, then the virtuous ones and the wise ones among the nation will become my officers, and everything will be in my power". This is a correct reading of a governance manual.
  18. Neiye - Section 1 - Multi-authors

    But everybody wants it to be that so much! You are right its a governance manual.
  19. Neiye - Introduction - Multi-authors

    Sure " For instance, there is no social commentary, no political or military advice," This combo minqi is a specific technical term meaning 'the energy of the nation', it is something that should be gauged, controlled and used for politics=governing the nation. The translators did not recognized it as a political lingo and confused it with some kind of personal qi. But the latter is only means to an end of controlling the former. https://ctext.org/pre-qin-and-han/ens?searchu=民氣 &page=2 "nor any explanation of how the universe was created or how it works" Umm, the very first verse explains what are stars made of and what makes all things tick.
  20. Neiye - Section 2 - Multi-authors

    it looks as if they could not figure it out and dropped it altogether. people? what people? hehe
  21. Neiye - Introduction - Multi-authors

    almost all this is patently false, particularly bolded
  22. Neiye - Introduction - Multi-authors

    that would have been swell except no one is quite sure what are those foundational notions are exactly
  23. Neiye - Section 2 - Multi-authors

    what happened to this line in other transls?
  24. Neiye - Section 1 - Multi-authors

    can't be a sage without having jing first. so jing stores itself on its own volition
  25. Neiye - Section 1 - Multi-authors

    quite good. The passage itself is also very straightforward. One trifle of a note be: this jing does not act on the things listed, rather they are the embodiment of it.