• Content count

  • Joined

  • Last visited

About dawei

  • Rank
    Dao Bum

Recent Profile Visitors

13,840 profile views
  1. When I read the words of Baopuzi that 'practices are not natural'... after many years of practice, It make me stop all practices to contemplate that meaning. What I came up with is, if we are 'trying', it is because we are lacking; we are not 'there' , wherever there is in our mind. But we use the practice to justify the need to support our practice and be critical of others attempts, maybe. I've never heard of 'achieved small circulation' although I did the MCO quite a bit but I got into trouble with a forum when I told them I didn't understand the word 'cultivation'. They laughed at me. But it was not about trying to cultivate as a word, it was just MCO. I realized that folks needed to create words to extrapolate what they did to something beyond what they did. I just saw the state of now, although in practice, to others who were trying to get somewhere. If you are trying to get somewhere, I hope you get there. The main thing I've learned over the years, is a fondness for Zen, when I first read it so many years ago: that you are there, here and now. While I see many are comfortable with that idea, it didn't really explain what is really 'here and now'... that is just a timeline reference for our minds. It is a kind of empty minded, dualistic dance with nature whereby you just feel one with your surroundings. The here and now I found was a surrounding without time and space; you can go in time and space as you want but you create separation when you do it. There is not a goal of finding or getting to unity or singularity; that is the reality. But being aware of it is still here and now. Even feeling you can flow or reside with it, is here and now. Beyond here and now; beyond flow and reside; beyond the beyond. It may be like a sensing or seeing a primordial space or origin.... that is still here and now. As long as we think it and use words for it, we are here and now. But when words are used to describe the indescribable, the flow and residing beyond, the passage of time and space... one has come back to here and now to describe the beyond. That is my achieved small circulation.
  2. [DDJ Meaning] Chapter 50

    The entire book... or as Derek says, "living simply".
  3. [DDJ Meaning] Chapter 50

    I find the explanation on kill-site is an explanation of what Laozi has been encouraging throughout the book. The comments show that the kill-site is that part of us that is constantly killing us through worrying about distinctions like life and death... but once we simply live and flow in the moment, give yourself to the natural unfolding.. "for them there is no kill-site".
  4. [DDJ Meaning] Chapter 50

    here are comments on Hinton's usage: http://uselesstree.typepad.com/useless_tree/2010/08/its-not-zen-its-taoism.html
  5. I don't think I'm trying to answer or counter anything with this but just to expand on issues regarding 'God' in ancient china. In Daoist thought, at least as I understand its cosmology, 'gods' are a part of the arising as the immaterial before the material. From a chronological point of view, thus why Dao is said [in the DDJ] to be 'before Di'. The oldest reference in the oracle bones is to Di to which sacrifices were made and appeared more 'transcendent than immanent' (Wiki Shangdi). There is some interesting relationship of the character of Di corresponding to the formation of stars. Somewhere on the forum I shared an interesting document on this. The Shang Dynasty seems to first prefix Di as Shangdi (highest Di). Although the Zhou introduced the idea of a "Mandate of Heaven" to legitimize their new rulership via blessings from god(s), they suggested retroactively to Shang that they had this Mandate previously; of course by doing so, they suggested this was a previous concept and not their own invention. It seems a little reasonable that the Shang viewed this loosely so but Zhou defined this as a stamp of approval from Heaven; Zhou would replace Shangdi with Tian (divine force of heaven which deserved worship). Confucius was a huge fan of Zhou and lamented the waning of the Rites of Zhou. Confucius seems to add immanence to transcendence regarding Tian and thus brings in an idea often mentioned of Dao. That may be the current view of Dao as Confucius also held to concepts of Dao. Confucius was also into ancestor worship of the Zhou period. For Confucius, Heaven was to be followed in a way Daoist would say to follow Dao: It is interesting to note that the bronze character for Tian (Heaven) looks like a person: Below, left to right, is Bronze, Seal, Oracle Bone:
  6. [DDJ Meaning] Chapter 49

    This is not from the point of view of the DDJ but a reader who feels they are not 'there' yet. It is clear the chapter does not talk about suppressing anything as there is nothing to suppress. As SFH says, when the mind and heart are open, it is when one is at one with the Dao. Treating all things equal is because there is no preference.
  7. healer John chang

    It is a full time job
  8. healer John chang

    I might say... to counter your right to talk, is my right to not listen In this case, I did listen to you and decided to counter with some talk. Balls in your listening court
  9. [DDJ Meaning] Chapter 50

    David Hinton 2002 50 People born into life enter death. Constant companion in life and in death, this body is the kill-site animating their lives. And isn't that because they think life is the fullness of life? I've heard those who encompass the whole of life could walk on and on without meeting rhinoceros or tiger, could charge into armies without feeling shield or sword. A rhinoceros would find nowhere to gore them, a tiger nowhere to claw them, a sword nowhere to slice them. And isn't that because for them there's no kill-site? Chad Hansen 2009 50 We emerge into life and enter into death. Of life's associates, ten have three. Of death's associates, ten have three. People's being alive, death ground's activities also ten have three. Now, why is this? Because they 'life' the thickness of life. In general, when we hear about those worthy to abet life: They walk the earth without encountering rhinoceros or tiger. They enter the army and don't bear armor or weapons. The rhinoceros has no place to thrust its horn. The tiger has no place to wield its claws. Arms have no place to accommodate their points. Now, why is this? Because they lack death's ground. Moss Roberts 2001 50 They come forth into life and they go to the dead: The gateways of life are thirteen in all, And the gateways of death the same thirteen. But people in pursuit of life Drive themselves to where death waits At any of the thirteen mortal points. And why is this? A way of life too rich. Men say those who secret themselves well Will meet no gaur or tiger on the land, Nor suffer weapon’s wound in war: Present the gaur no place to gore them, Nor the tiger place to claw them, Nor the foe a place to stab them. And why is this so? Their mortal points are not exposed. Lok Sang Ho 2002 50 Anyone who is born dies. If 13 people are born All 13 people will eventually die. From birth to life, From life to death, The great earth will afford the places to live and to die for exactly 13. Why is this so? It is because the mind cherishes the belief that living is a privilege and not a natural right89. I have heard that those who are good at conserving and preserving life Seldom meet tigers and horned animals when they move around. If they should join the military forces, They would not have the need to combat. Horned animals will have no way to cast their horns on their bodies, Nor will tigers find a place to lay their claws. Even soldiers’ swords will not hurt them. Why is this so? Because such people will never die. Gu Zhengku 1993 50 Men live when given to birth And die when being buried. One third of them are long-lived; One third of them are short-lived; One third of them die from their own choices though they could have lived longer; Why in such cases? Because they are too eager to live longer. It is heard that he who is good at preserving his life Does not meet with the rhinoceros or tiger when traveling on land, Nor is he wounded in war, For the rhinoceros has no use for its horns And the tiger has no use for its claws; The weapons have no use for their blades. Why in such cases? Because there is no realm of death for him to enter. Lin Yutang 1948 50 Out of life, death enters. The companions (organs) of life are thirteen; The companions (organs) of death are (also) thirteen. What send man to death in this life are also (these) thirteen. How is it so? Because of the intense activity of multiplying life. It has been said that the who is a good preserver of hi life Meets no tigers or wild buffaloes on land, Is not vulnerable to weapons in the field of battle. The horns of the wild buffalo are powerless against him. How is it so? Because he is beyond death. Flowing Hands 1987 50 Between birth and death, men live their lives in different ways. Some are followers of the Dao. Some are followers of the ways of mankind. Some are followers of greed and lust. Some are followers of evil. Why is this? Because man has sought to change things and interfere; so he has upset the balance within himself and others. The Sage knows this and rejects that. He knows of the ways of the Ten Thousand Things as well as man. Thus he can live in harmony with all things and all men. The tiger will not attack him, men will not seek to wound him and so he makes no room for death to enter.
  10. [DDJ Meaning] Chapter 49

    David Hinton 2002 49 A sage's mind is never his own: he makes the hundred-fold people's mind his mind. I treat the noble with nobility and the ignoble too: such is the nobility of Integrity. I treat the sincere with sincerity and the insincere too: such is the sincerity of Integrity. A sage dwells within all beneath heaven at ease, mind mingled through it all. The hundred-fold people devote their eyes and ears, but a sage inhabits it all like a child. Chad Hansen 2009 49 Sages lack a constant heart-mind; they deem the public's heart-mind as heart-mind. Things which are worthy, I 'worthy'. Things which are unworthy, I also 'worthy' This treats 'worthy'-ing as a virtuosity. Things which are reliable, I 'reliable'. Things which are unreliable, I also 'reliable' This treats 'reliable'-ing as a virtuosity. A sage is in the social world is like an outcast. Deem-acting for the social world, he addles his heart-mind. Sages all 'child' themselves. Moss Roberts 2001 49 The wise maintain no constant mind, But take as theirs the people’s mind. “Thos minded to do good we take for good, As we do those not so minded”: And this obligates their goodness. “And the trusted I trust, As I trust the not-to-trust”: And this obligates their trust. In this world the wise man stands All-enfolding, all-accepting – No longer apart from the world, no above. The people lend him their eyes and their ears; The wise man cradles them like babes. Lok Sang Ho 2002 49 The Sage does not have a fixed mind different from that of others. He takes the mind of any of his people as his own mind. If people are good, I shall be good to them. If people are not good, I shall also be good to them. This way I am really good. If people are truthful, I shall be truthful to them. If people are not truthful, I shall also be truthful to them. This way I am really truthful. The Sage keeps an undiscriminating mind for the sake of all under heaven. While people use their eyes and ears to discriminate, The Sage’s mind is always unsuspecting and innocent like an infant’s. Gu Zhengku 1993 49 The sage often has no will, He takes the people's will as his own. What is good I treat with goodness; What is not good I also treat with goodness. Thus I obtain goodness. Those who are of faith, I put faith in; Those who are of no faith, I also put faith in. Thus I obtain faith. When the sage governs the world, He simplifies his as well as the people's minds. The people are all preoccupied with their eyes and ears, The sage helps them return to the childhood state. Lin Yutang 1948 49 The Sage has no decided opinions and feelings, But regards the people's opinions and feelings as his own. The good ones I declare good; The bad ones I also declare good. That is the goodness of Virtue. The honest ones I believe; The liars I also believe; That is the faith of Virtue. The Sage dwells in the world peacefully, harmoniously. The people of the world are brought into a community of heart, And the Sage regards them all as his own children. Flowing Hands 1987 49 The Sage is at one with the Dao, his mind is open and uncluttered. He is aware of all things. By having an open mind, he can act naturally. And so he treats people and all things equally. Like the Dao, he shows no preference. The Sage appears quiet, humble and elusive. If men seek it in their hearts, they can find contentment by listening and watching the Sage.
  11. [DDJ Meaning] Chapter 48

    David Hinton 2002 48 To work at learning brings more each day. To work at Way brings less each day, less and still less until you're doing nothing yourself. And when you're doing nothing yourself, there's nothing you don't do. To grasp all beneath heaven, leave it alone. Leave it alone, that's all, and nothing in all beneath heaven will elude you. Chad Hansen 2009 48 In deem-acting on 'study' one daily increases. In deem-acting on 'the guide ' one daily decreases. Decrease it and further decrease it. In order to arrive at no deem-acting. No deem-acting and nothing not deem-acted. Taking the social world , you treat relying on lacking social acts as constant. When it comes to engaging in social acts, it is not sufficient for taking the social world. Moss Roberts 2001 48 To pursue learning, learn more day by day; To pursue the Way, unlearn it day by day: Unlearn and then unlearn again Until there is nothing left to pursue: No end pursued, no end ungained. Whoever means to win this world below Never undertakes that task: Whoever does make that his task Is not fit to win this world below. Lok Sang Ho 2002 48 The more we learn, The more things are plowed into our minds; The more we follow the Dao, The more things are taken out of our minds. As we take more and more things out of our mind, We finally arrive at the state of losing the sense of contriving and action. At that point we be in the state of non-action. At that point all actions will be done in the state of non-action.83 To win the hearts of all under heaven, We must always leave people alone.84 If we do not leave them alone, We will not win their adherence. Gu Zhengku 1993 48 He who seeks learning must increase his knowledge every day; He who seeks the Tao must reduce his knowledge every day; He reduces and reduces until he reaches the state of inaction. When reaching the state of inaction, one can succeeds in everything. To govern the world well, one must take inaction as the principle. If one governs with too much action, one is not a worthy governor. Lin Yutang 1948 48 The student of knowledge (aims at) learning day by day; The student of Tao (aims at) losing day by day. By continual losing One reaches doing nothing (laissez-faire). He who conquers the world often does so by doing nothing. When one is compelled to do something, The world is already beyond his conquering. Flowing Hands 1987 48 Man's great intelligence is acquired by his ability to learn. In following the Dao, everyday he must stop learning, and give up whatever he has been taught, until his mind is open and yielding. And so, his heart will also be. When he becomes full and likened to the Dao, he becomes in tune with the Ten Thousand Things. For they are all nearer to the Dao than man. When man goes back to his natural ways, he will also be in tune with the Dao. By doing nothing the World is ruled; everything is left to find its own path.
  12. [DDJ Meaning] Chapter 45

    My general key is that it is not about dualistic opposites; this is about a spectrum or continuum of the same thing. The daoist farmer story as told by Alan Watts in The Watercourse Way:
  13. [DDJ Meaning] Chapter 44

    I find this the essence of meaning: attachment = suffer Sounds a bit buddhist but I get the point.
  14. Realize all explanations are from yin and yang perspective, for the most part. It is like a camera focus that can only show clearly the foreground or background but not the entire picture (ie: unfolding). What one sees is accompanied by what one doesn't see.
  15. [DDJ Meaning] Chapter 47

    David Hinton 2002 47 You can know all beneath heaven though you never step out the door, and you can see the Way of heaven though you never look out the window. The further you explore, the less you know. So it is that a sage knows by going nowhere, names by seeing nothing, perfects by doing nothing. Chad Hansen 2009 47 Don't step outside your door. Know the social world. Don't look out the window. See the natural guide. The farther you go the less you know what to do. Using this: Sages don't go anywhere and yet know what to do. Don't see and yet name things. Don't deem-act and yet accomplish. Moss Roberts 2001 47 No need to venture past the door To know this world below the skies, No peer outside the window frame To see the heaven's works and ways: “Distant ventures, meager knowledge.” For this reason men of wisdom Know the world not having walked it, And name it true not having seen it, And gain success not striving for it. Lok Sang Ho 2002 47 Without stepping out of the door, One can know the universal truth that pervades the universe. Without peeping through the window, One can see the Dao of Nature. He who goes to a distant land in search of the Truth Will only distant himself from the Truth.81 The Sage knows it all without traveling afar. He is illuminated without seeing with his physical eyes. He accomplishes without ever contriving to accomplish. Gu Zhengku 1993 47 Without stirring out of the house, One can know everything in the world; Without looking out of the window, One can see the Tao of heaven. The further one travels, The less one knows. That is why the sage Knows everything without going out; Sees the Tao of heaven without looking out of the window; Succeeds without resorting to action. Lin Yutang 1948 47 Without stepping outside one's doors, One can know what is happening in the world, Without looking out of one's windows, One can see the Tao of heaven. The farther one pursues knowledge, The less one knows. Therefore the Sage knows without running about, Understands without seeing, Accomplishes without doing. Flowing Hands 1987 47 The Sage is at one with the Dao, so he knows of the ways of creation. And yet he has never been abroad. He knows the ways of Heaven, yet he has never been to Heaven. In seeking the Dao, its not necessary to know the whole world to find it in your heart; for the Dao is all around you.