by Guan Zi
Line 204 counsels simplicity and inner balance in this practice, and warns against “soaring” and “spilling over.” A similar sentiment can be seen in DDJ15:
… Who, by the power of their stillness
Can make clouded water slowly become clear?
Who, by the power of their serenity
Can sustain this progress until life slowly arises?
Those who maintain this Dao do not desire fullness
It is because they are not full that they can remain covered
And not let what is new come to an end
Lines 205 and 201 describe an inward gathering of energies, which the Nei Ye suggests includes the energy of thoughts, and a “returning to the center” – a singularity of mind and attention, not scattered on myriad interests, but focused on the present. DDJ5 refers to this with the lines “To speak countless words is worthless. This is not as good as guarding the center.” Such descriptions resemble the practice of stabilizing jing found in the Nei Ye , (especially) lines 135-150.
Lines 205-207 give very useful and succinct instructions on what to do once these initial stages have taken place. In this process, “left, right, front, and back, running full circle, they return to the place (at the center)” (line 201). This is the blending of yin and yang into Oneness. The place at the center could also refer to the lower-dantien, considered the body’s center of gravity, and located about two finger-widths behind and below the navel. Gathering focus to the center resembles advice often found in Heshang Gong’s commentary. For example, compare line 206 with the following comments by Heshang Gong on DDJ1, and DDJ10:
“ Thus, always without desires, observing its inner subtlety ”
The “subtlety,” here, means the key. People who maintain the absence of desire will be able to observe the key to Dao. “The key” is Oneness.
…
“(Is a) multitude of gates, all leading to the subtlety within”
Heaven can return to the Heaven within itself, and dispense energy-breaths which are either potent or weak. Eliminating strong emotions, abandoning desires, and guarding balance and harmony within: this is called “knowing the gate-key to the door of Dao.”
(DDJ1)
All the names together are One. Referring to Oneness, it is said: “In a unified consciousness, there is no (doubt or) division.” (DDJ10)
If lines 206-207 were to precede lines 201-205, the sequence of ideas in this section (unifying to the fullest extent, returning, and preserving ming) would be the same as in DDJ16:
Arrive at supreme emptiness
Embrace deep silence
Myriad creatures arise together
I thereby observe them returning
So many things blossoming
And each returns back to its roots
Returning to the roots is called silence
This means returning to one’s destiny-life-force (ming)
Returning to one’s destiny-life-force is called eternality…
Quite significantly, the Bai Xin refers to both pure nature (xing) and destiny-life-force (ming), whereas the DDJ does not mention xing in any of its chapters. Xing and ming later become perhaps the most fundamental, and mysterious, elements of Daoist meditation texts. Ming, more literally translated as ‘destiny’, and ‘mandate’, has particular meanings associated with the life-preservation practices of Daoist cultivation – an association made especially clear in the Bai Xin , lines 204 and 205.
208 責其往 來 , 莫知其時，
If one advances and retreats in this requirement, they cannot understand the opportune moment.
209 索之於 天 , 與之為期。
Seek it from Heaven, and follow its timing.
210 不失其 期 , 乃能得之。
If you do not neglect the timing, you can attain fulfillment. [106]
211 故曰吾語若大明之極。
Thus it is said: I speak of the great ultimate enlightenment.
Paying attention to the changes and transformations that take place within, the Sage is aware of when to go deeper, when to hold fast, when enough is enough, and when to begin again.
In lines 208-211, the direct words of the Bai Xin once again offer potential nuances to the words of the Dao De Jing . DDJ41 begins in a very similar manner to line 208:
When the highest student hears the Way
Diligently, he treads the path
When the mediocre student hears the Way
At first present, he falls back [emphasis added]
When the lowest student hears the Way
He breaks into a great laugh
If he did not laugh
It wouldn’t be the path [107]
The Bai Xin then goes on to speak of the elusive opportune moments, known by following the timing of Heaven. This timing leads to fulfillment and “ultimate enlightenment,” but how does one follow the timing of Heaven and know the opportune moment? As the rest of DDJ41 goes on to show, this might not be so simple, for the ways of Heaven are not easily delineated.
… Thus, such sayings have been established:
The illuminated path appears dark
The path forward seems to go back
The level path appears uneven
The highest virtue, low as a valley
Great purity appears disgraced
Magnanimous virtue appears insufficient
Deep Virtue appears easily detached
True substance seems to change
Great squares are without corners
Great vessels develop slowly
Great voices rarely speak
Great images are without form
The Way is hidden and without name
Yet kindly lends itself
To our fruition
The importance given to “the timing of Heaven” in this section of the Bai Xin reveals yet another level of depth in this text, showing that it truly is an early ascendant of Daoist “Internal Alchemy” (Nei Dan) texts. Much of the later cryptic writings on this esoteric tradition use metaphors of seasonal and cosmic timing to describe the internal energetic processes of internal cultivation. Liu Yi Ming (1734-1821), an 11 th generation master of the Complete Reality (Quan Zhen) School’s “Dragon Gate Sect,” wrote many books clarifying these metaphors. One example of this is his commentary on Chang Boduan’s Four Hundred Words on the Golden Elixir (c. 1050 AD), in which he states:
“The firing process does not call for set times; the winter solstice is not in December. As for the rules of bathing, spring and autumn are also metaphors without reality.”
… when a point of yang light appears in the body, it is like the winter solstice in December… The time of the horse [month of May, hour of noon] is taken to be the time for repelling the yin convergence because the arising in darkness of a point of yin energy in the body is like the summer solstice in May of the lunar calendar. When one yin comes to join, one should quickly work to repel it, suppressing this bit of false yin, evaporating it as it grows, not letting up for a moment. [108]
In light of Chang Boduan and Liu Yi Ming’s words, lines 194-211 of the Bai Xin clearly point to an early existence of Nei Dan. Here they are again, uninterrupted:
Those with knowledge of it amongst the people are few.
Thus it is said: “How is it that Dao is so close, yet none can live by it?”
By rejecting what is close and chasing after what is far, how can one but squander their power?
Thus it is said: “Desiring to take care of myself, I must first know my true inner state,
And become acquainted with the universe by examining within myself.”
In this way, one can know the image, thereby knowing the tendencies of their true inner state.
Left, right, front, and back, running full circle, they return to the place (at the center).
Holding to a ceremonious outward appearance, respectfully welcome that which approaches.
Those today who seek its approach require this method to (invite)
Dao.
Without soaring (into the sky), without spilling over, the destined life-force (ming) will be extended.
Harmonize by returning to the center, where both body and pure nature (xing) are preserved.
Be unified and without (doubt or) division. This is called “knowing Dao.”
Wishing to be enveloped by it, you must unify to the furthest extent, and solidify that which is protected within.
If one advances and retreats in this requirement, they cannot understand the opportune moment.
Seek it from Heaven, and follow its timing.
If you do not neglect the timing, you can attain fulfillment.
Thus it is said: I speak of the great ultimate enlightenment.
As later Nei Dan texts show, it would only make sense that this tradition was kept between teachers and disciples, when carving its teachings into bamboo would have made little sense for those who hadn’t already showed a sincere interest. As Lao Zi notes, many would not have been ready for such marvels, and would have simply laughed them off.
212 大明之 明 , 非愛人不予也，
The greatest enlightenment of all enlightenment is not loved when people refuse each other.
213 同則相 從 , 反則相距也。
When they are united, they mutually travel the path; when they are in opposition, they mutually stray from it.
214 吾察反則相 距 , 吾以故知古從之同也。
I have witnessed opposition, and the collective divergence which follows it. Thereby, I know that the ancients travelled the path in unity.
No path to enlightenment is not enhanced by the company of those earnestly pursuing the same ends, and refining their virtue together. Few things can pull one away from the path easier than their relationships with other people. Thus, following the path with other people helps one understand the way to travel it wherever, and with whomever, they may be.
Lines 212-214 also contain echoes of DDJ41’s description of students on the path, in speaking of people travelling this path together.
These closing sentiments may be further appreciated in light of DDJ81, the closing sentiments of the Dao De Jing :
… Sages do not hoard
Having helped others
Oneself gains more
Having given to others
Oneself continues to gain
The Dao of Heaven is effective
And does no harm
The Dao of the Sage is to actuate
And not oppose
Similar to the Buddhist Boddhisatva tradition, the author of the Bai Xin stresses that the “greatest enlightenment of all enlightenment” should be pursued with the enlightenment of all in mind. As evidenced by our seemingly unlimited powers of communication and intelligence, it is natural for Humanity to work collectively. Though our survival instincts may lead to selfishness, all fulfilling life purposes ultimately involve service to others. Humans can acquire storehouses of wealth, and yet still feel that their lives lack purpose if their central goals are not directed towards serving Humanity. It would seem that this is linked to the nature and destiny of our place in the universe.
Like the Dao De Jing , the Bai Xin emphasizes communal harmony, and national and international harmony, alongside personal inner-harmony. By clearing a path towards a more enlightened understanding of ourselves, these texts offer the possibility of a synergistic evolution of society, issuing forth as the collective expression of spiritually matured individuals.
心術上
Art of the Heart-Mind: upper volume
Xin Shu Shang
1 心之在 體 ,
In the body,
2 君之位也。
The heart-mind holds the throne of the ruler;
3 九竅之有 職 ,
The nine apertures hold offices
4 官之分也。
Of various public servants.
5 心處其 道 ,
When the heart-mind remains with Dao,
6 九竅循理。
The nine apertures act reasonably;
7 嗜欲充 益 ,
When desires and euphoric feelings are plentiful,
8 目不見色
The eyes don’t see appearances
9 耳不聞聲。
And the ears don’t hear sounds.
10 故曰：上離其 道 ,
Thus it is said: When those above lose the Way,
11 下失其事。
Those below neglect their duties.
The Sage counsels the ruler, and shows him the way of peace, like the spirit counsels the heart-mind. The Sage is not given executive powers by the ruler, but can help the ruler make the right decisions if the ruler is open to the Sage’s counsel. Following this counsel, the ruler centers himself and secures the loyalty and dedication of his ministers.
Political metaphors for stabilizing the heart-mind give early Chinese teachings on mindfulness much of their essential character. Contained in this metaphor is the Daoist method of government, defined by the Sage’s ability to bring stability and harmony without forced intervention. By emptying the heart-mind of desires, the Sage brings all things into balance. For example, DDJ37 states:
The Dao is always effortless yet without inaction
When lords and kings can guard this within
The myriad things eventually transform themselves
Transforming, yet desiring to do so intentionally
I pacify this desire with the simplicity of the nameless
The simplicity of the nameless removes all desires
When the tranquility of desirelessness is established
The world stabilizes itself
And in DDJ2:
… Sages handle affairs with non-action
They practice wordless instruction
And the myriad things all take their places without responding
Given life, but not possessed
Acted for, but not expected of
Perfection is cultivated, and not dwelled upon
Surely, what is not dwelled upon
Does not leave
What the Xin Shu Shang immediately reveals about the Dao De Jing , is that the Sage is not only a wise counsel to the nation’s presiding authority, but is also within, guiding the ruler – the heart-mind – towards sovereignty over “all under Heaven” and “the myriad things” – ie., the senses, emotions, desires, stress, impulses, and anything else which must be stabilized in order to preserve inner unity. When these things are disordered, confusion reigns, and the sovereignty of the heart-mind is imperiled. The Sage is to the ruler what the spirit’s illumination is upon the heart-mind. She brings clarity, perception, and peace to the ruler. To invite the Sage, the ruler must first become stable and orderly, kind and genuine. Then the Sage will find it safe to convene with him, seeing that the ruler is capable of giving up tyrannical power and instead following Dao. The art of the heart-mind is not simply a way to find peace, but a way to bring forth the spiritual intelligence, the Sage.
The Xin Shu Shang further provides an important example of mindfulness teachings in ancient China, appearing long before Buddhism arrived from India in 80 AD. While Buddhist mindfulness teachings may focus more directly on attention to inner phenomena (sensations, emotions, thoughts, etc.), both Buddhist teachings and the ancient Chinese “art of the heart-mind” seek to lead students towards a clear perception of their inner state. As Lao Zi says in DDJ33:
Those who know others, are wise
Those who know themselves, are clear-sighted
Those who overpower others, have strength
Those who overpower themselves, have fortitude
Those who know contentment, are rich
Those who exercise this fortitude, have will-power
Those who do not lose their station, continue
Those who die but do not disappear, live long
XSS, lines 7-9, show that when the heart-mind is stirred-up, the eyes and ears no longer function as loyal servan
ts of the heart-mind. As a political metaphor, this suggests the beginnings of usurpation, and so warns against letting the desires of the senses disturb, and thereby overthrow, the heart-mind. This is at the very basis of mindfulness practice in everyday life, and may be summed up as: Maintain focus while not relinquishing “the throne of the ruler” (the heart-mind).
Lines 1-11 may also provide some background for understanding DDJ12, which, in light of XSS7-9, appears to have implied “desiring” at the beginning of its first three lines [109] :
(Desiring) the five colours blind(s) the eyes
(Desiring) the five tones deafen(s) the ears
(Desiring) the five flavours numb(s) the mouth
The intensity of the hunt makes the mind go mad
Goods which are difficult to obtain interfere with one’s journey
Thus, sages are guided by their stomachs
And not by their eyes
Leaving that
They take thi s .
In Chapter 10 of the Diamond Sutra (a passage which later became one of the most influential in Chinese Buddhism), a nearly identical admonition can be found, helping to unravel the expressions of the proto-Daoists:
Therefore, bodhisattvas and mahasattvas should give rise to a clear and clean mind. They should not linger on appearances arising in the mind. They should not linger on sounds, smells, sensations, or dharma (lit. laws) arising in the mind. They should, abiding nowhere, give rise to (the clear and clean) mind. [110]