by Guan Zi
When intention and contemplation are settled, the heart-mind becomes peaceful. When the heart-mind becomes peaceful, its tendencies are not problematic. The spirit is then contented. When the spirit is contented, it condenses.
識氣寄姦邪得而倚之，詐謀得而惑之；言無由心矣。故信心術守真一而不化，待人意慮之交會者，聽之候也；
If the energy of knowledge is relied upon, corruption creeps in and is then relied upon. Deceptive plans ensue, resulting in fear and doubt. Words then no longer follow from the heart. Thus, you must trust in the technique of the heart-mind (xin shu). Preserve true unity and do not change. Wait for others’ intentions and contemplations to come together, and patiently listen to them.
計謀者，存亡之樞機。慮不會，則聽不審矣；候之不得，計謀失矣，則意無所信、虛而無實。故計謀之慮，務在實意；實意必從心術始。
Strategic planning is the hinge between survival and peril. If ideas are not organized, their reception will not be thorough. Patient listening is then not obtained, and strategic planning is lost. Intention then loses trustworthiness, and becomes empty and disingenuous. Thus, in strategic thinking and plans, the aim is to have genuine intention. Genuine intention must begin with the heart-mind technique (xin shu).
無為而求，安靜五臟，和通六腑，精神魂魄固守不動，乃能內視反聽，定志慮之太虛，待神往來。
Seek, through non-doing, stable tranquility of the five internal organs, [53] and harmony throughout the six bowels. [54] When the vital-essence, spirit (shen), yang-spirits (hun), and yin-spirits (po) are steadfastly guarded and unmoving, you can internalize your gaze and return your listening; settle your will and contemplation on cosmic emptiness, and attend to the spirit’s leaving and returning.
以觀天地開闢，知萬物所造化，見陰陽之終始，原人事之政理。不出戶而知天下，不窺牖而見天道；不見而命，不行而至；是謂道知。以通神明，應於無方，而神宿矣。
Thereby, observe the opening and closing of Heaven and Earth, understand the developing changes of the myriad things, see the beginning and end of yin and yang, and determine the source of governing human affairs. Without going out the door, know all under Heaven. Without glancing out the window, see the Dao of Heaven. Not seeing, yet commanding. Not travelling, yet arriving. This is called “knowing Dao.” Thereby, spiritual intelligence pervades. Responding without rule, the spirit takes its lodging.
These three chapters from the Guigu Zi provide a detailed description of Oneness which will serve in helping to understand its meaning throughout the Guan Zi , Dao De Jing , Heshang Gong Commentary on the Dao De Jing , and other ancient Daoist writings. Having read these chapters, readers will no doubt find them elucidating while reading Thread of Dao .
Will, Intention, and Thought
Also important to understanding these texts are the differences between will (志 , zhi), intention (意 , yi), and thought (思 , si). As Guigu Zi points out, “will is a functionary of desire.” Will is essentially the energy, power, and effort of resolve. It is associated with the kidneys – the same place where jing, the basic energy that fuels the body, develops. Will is also the energy associated with the drive to reach goals and improve one’s station in life. It should not be imbalanced by the fire and joy of the heart, nor depleted by the spontaneity of the liver. Balanced and “genuine,” the will is effective and lasting. As Guigu Zi points out in technique #2: “ When there are many desires, the heart-mind is scattered. When the heart-mind is scattered, the will falters. When the will falters, thinking does not reach (the objective) .” This is also reflected in DDJ3:
Therefore, the Sage’s government
Empties the heart-mind and enriches the stomach
Softens the will and strengthens the bones
People then remain uncontrived and without [excessive] desires
While the scheming [mind does] not dare to act
Act by not acting
And everything will fall into place
Intention generally refers to awareness and focus. The Ling Shu Jing (Hinge of the Spirit Classic) volume of the Yellow Emperor’s Classic of Internal Medicine (Huang Di Nei Jing) describes the relationship of intention and will:
That which relies on things is called the heart-mind (xin). What the heart-mind recalls is called intention (yi, notion). When the intention remains in a particular place, this is called will (zhi). What comes from the will as it processes and transforms is called thought (si). When thought travels a great distance (as though in search of its) beloved, this is called contemplation (lu). When contemplation arrives at its location, this is called wisdom (zhi). [55]
In this description of cognitive process, yi might be better translated as “perceiving” or “conceiving,” while zhi seems closer to a static or accepted perception of reality, a sort of vague conception or “notion” that gives rise to thought, contemplation, and hopefully wisdom. Such a delineation of cognition is also found in Buddhist philosophies of cognition which seek to deconstruct our perceptions of reality in order to transcend the illusions of this cognition:
Ordinary mentation is bound up with expectations, judgments, and desires. The Buddhist philosophical term used for describing the state of ordinary mentation is prapañca (lit. ‘fabrication,’ usually translated as ‘conceptual proliferation’)[see Samyutta Nikāya , IV, 72]. We don't simply apprehend an object. Rather, we apprehend it as the locus of a multiplicity of associations: in seeing a tree we perceive an entity made of trunk, branches, and foliage but also something that can provide shade and lumber. In perception we are ordinarily assailed by a stream of conceptualizing tendencies, which have their ultimate source in linguistic conventions and categorizing practices. These conceptualizing tendencies overwhelm and distort the perceptual experience… It is primarily on account of this proliferating tendency of the ordinary mind that notions such as self and other are superimposed upon the constant flow of phenomena. Such superimpositions are the main cause for the reification of perceptual content, leading to the all too familiar propensity to operate with notions such as existence and non-existence, self and other. As the Abhidharma traditions maintain, concepts are superimposed upon the constant flow of phenomena in dependence upon the presence or absence of stimuli at the sense-doors. [56]
According to Wu Dang Chen, [57] the quality of intention is affected by one’s desires and emotional stability, which will determine its positive or negative quality – whether one’s intention is genuine, kind, etc. This may explain Lao Zi’s comments in DDJ3 about emptying the heart-mind, enriching the stomach , and softening the will, for the intention is said to reside in the spleen, [58] associated with earth, the colour yellow, and perhaps the Daoist alchemical “yellow court” located at the same level as the spleen. [59] As these texts illustrate, ‘unity’ is attained by going beyond the thoughts and arriving at intention. This is to dissolve the heart-mind’s “decisions” and allow it to again become spontaneous and open, rather than closed and subject to the limitations of thought. “Act by not acting, and everything will fall into place” – allow the intention to settle until it becomes “genuine” and naturally consolidates the qi, heart-mind, hun (internal yang-spirits), and po (internal yin-spirits). When this is achieved, thoughts may disappear like stars outshone by the morning sun.
The Xin Shu Xia and Nei Ye describe the process of intention, will, and thought somewhat differently than the Huang Di Nei Jing , though the model is similar. Note that the Xin Shu Xia (lines 113-119) uses the word punishment (刑 ) to denote decision where the Ling Shu Jing uses will (志 ):
At the center of the heart-mind, there is again another heart-mind.
Intention precedes words;
From intention follows decision (刑 );
From this formulation (形 ) follows thought;
From thought follows knowledge.
Invariably, the heart-mind’s decisions
&
nbsp; Will supersede knowledge, even at the expense of one’s life
The Nei Ye (which I believe was a later redaction developed from corrupted copies of the Xin Shu and Bai Xin ) omits this phase of will/decision/intent-form in a similar passage (lines 97-104), perhaps due to the redactor’s uncertainty as to the meaning of “punishment and form” in this description:
This pure essence
Is the pure essence of energy-breath.
The way of energy-breath is to flourish.
Flourishing, it becomes thoughts;
Thoughts become knowledge;
After knowledge, it stops.
Invariably, mental formulations ( 心之 形 )
Will supersede knowledge even at the expense of one’s life.
A later passage in the Nei Ye (lines 165-173) more closely reflects the phases of development found in the Xin Shu Xia and Ling Shu Jing :
Within the center of the heart-mind, there is another heart-mind.
In this heart of the heart-mind,
There is a resonance (intention) which precedes words. [60]
Resonance (音 ) is followed by forms;
Forms are followed by words;
Words are followed by directives;
Directives are followed by order. ( 使然後 治 )
When there is disorder, there is sure to be confusion.
Confusion leads to death.
XSX, lines 9-15, also offer insight into intention and the role it plays in internal cultivation:
Therefore it is said: “When things do not confuse the senses,
And the senses do not confuse the heart-mind
This is called ‘inner Virtue’.”
Thereby, the energy of intention is settled;
Having settled, it returns to alignment.
Energy-breath then fills the body,
And one’s conduct is righteous and upright.
Note the nature of this conduct as it relates to Guigu Zi’s ability to determine whether or not one cultivates their will:
To know if others’ energy is abundant or lacking, and if they cultivate the energy of their will, examine their peace and stability. Thereby, know their ability.
The Zen of Guan Zi
Chinese Buddhism, quiet openly, drew a great deal from the Dao De Jing and Zhuang Zi , and thereby the cultural history that gave birth to these texts. When Chan masters speak of emptiness, no-mind, no form, and no self, they seem to be speaking of the Dao itself and providing keys to the mysteries spoken of by Lao Zi centuries earlier. [61]
For example, in the Zen teachings popular with Japanese samurai, focusing largely on maintaining an empty and agile mind, we see a later development of teachings found in Xin Shu Shang , lines 51-59:
Therefore, the junzi does not dwell on what he likes, nor is he coerced by what he dislikes.
Tranquil, pleasant, and effortless, he abandons wisdom, and it abides in him as a result.
He responds, but does not initiate;
Moves but does not possess.
If one is excessively headstrong, they will err when adapting to changes.
Thus, the ruler who has Dao
Remains in the state of not knowing.
He responds to things as though by coincidence.
This is the Dao of tranquil means.
Though Buddhist teachings have oftentimes been the vehicle that brought these indigenous Chinese teachings back around to Chinese followers of Daoism, the Daoist precedence of their philosophical commonalities tends to be egregiously overlooked, to this day. [62]
Oneness in Buddhism and the Guan Zi
When people today think of Oneness, they generally think of it in terms of the unity of all phenomena. This is the understanding of unity commonly found in Buddhism, yet also put forth by Zhuang Zi in his chapter “The Talisman of Complete Virtue.”
Confucius replied: “Death and life are both great matters, yet are not considered as changes (to Wang Tai). If Heaven and Earth were to tumble over and sink into each other, he would not consider this any loss. His focus is on that which is without any falseness. He does not follow along with the changes of things, knowing that transformation is but their certain destiny. Rather, he guards the source of these changes within himself.”
Chang Ji asked: “What do you mean by that?”
Confucius replied: “Looking at things from their differences, we find a liver and a gallbladder; a Chu State and a Yue State. Looking at things from their sameness, the myriad things are all one. As such, (Wang Tai) does not know what is meant for his eyes or ears, but simply allows his mind to float along in the harmony of Virtue. Things are seen as one, and so he does not see loss. When he lost his foot, he considered it as leaving behind a pile of earth.” [63]
We find a similar discussion of unity in the 5 th century Buddhist poem, Xin Xin Ming , 信心銘 – Faith Mind Inscription , by the Third Chinese Chan (Zen) Patriarch, Sengcan (d. 606).
[...]
眞如法界 In the realm of True Suchness,
無他無自 There is neither other nor self :
要急相應 When pushed and pulled to make differentiations,
唯言不二 Simply say, 'Not two.'
不二皆同 Not two, all is the same,
無不包容 There is nothing it does not contain.
十方智者 Sages in the ten directions
皆入此宗 All enter into this lineage.
宗非促延 This lineage is beyond hurry and delay.
一念萬年 A single recollection is ten thousand years;
無在不在 Beyond being and non-being,
十方目前 In all ten directions, it is right before your eyes.
極小同大 The infinitesimal is the same as the immense;
忘絶境界 Forget, and let vanish, external boundaries.
極大同小 Infinitely large is the same as small;
不見邊表 Outer surfaces are not seen.
有即是無 Where there is being, there is non-being;
無即是有 Where there is non-being, there is being.
若不如此 On what seems not like this,
必不相守 Be sure not to linger.
一即一切 In one is all;
一切即一 As all is one.
但能如是 If you can only proceed as such,
何慮不畢 What contemplation will not be fulfilled?!
信心不二 The mind of faith is not two,
不二信心 And not two is the mind of faith.
言語道斷 The path of words comes to a stop,
非去來今 For there is no past departing, no future arriving, and no present remaining
Support, and likely also inspiration, for the Faith Mind Inscription’s teachings can be found in the traditions that gave rise to the Dao De Jing and Guan Zi . For example, in Dao De Jing , chapter two:
… Existence and non-existence are born together
Difficulty and ease result in each other
Long and short are compared to each other
Above and below are opposites of each other
Noise and tone are harmonized by each other
Front and back accompany each other…
And Xin Shu Shang , lines 45-48:
(The Sage) knows yet does not speak, and serves without action,
So that present and future generations may know the principles of Dao.
Though having peculiar forms, and strange abilities, he does not follow the myriad things from their differences to their coherence.
Thus, he can fathom the beginning of all under Heaven.
A link between the Chinese Buddhist and proto-Daoist traditions can also be seen in the use of the term “ 無 貳 without division” to say “without doubt or irresolution” in Bai Xin , line 206. The term 信 xin, ‘faith, confidence’, in ‘mind of faith’ holds this same meaning. While the Xin Xin Ming speaks more to a view of existence, and the Guan Zi speaks more to a way of being, these two approaches are also ‘not-two’. [64] Each approach
ultimately begets the other, whether inner consolidation reveals ultimate unity, or the realization of ultimate unity settles one internally and allows their will and intention to naturally consolidate and ‘become genuine’. Beyond these and other similarities, however, Buddhist and Daoist traditions hold many differences in theory, practice, and objectives, which this book will not venture to scrutinize.
Translating the Bai Xin , Xin Shu , and Nei Ye
The translations and annotations for the Bai Xin , Xin Shu , and Nei Ye in The Thread of Dao make a case for retaining numerous characters that have been considered typos by various eminent scholars in the field. Annotations are provided where dispute of the translation is anticipated for this and other reasons, sometimes addressing the suggested changes, or otherwise simply providing support for the translation. This is in an effort to provide readers with a translation of the original text as it was received in ancient times. Though it’s possible that the texts have numerous errors, I have tried to keep an open mind as to how these characters made sense to the early scribes and authors, finding this exercise, coupled with additional research, to reveal functional and relevant meanings for the original characters in all but one or two occasions.
Reading The Thread of Dao
Where lines of the principle text are referenced in the commentary sections of The Thread of Dao , it is strongly encouraged to re-read those lines before continuing to read the commentary. For a full grasp of the commentary, reading The Thread of Dao in sequence from the Introduction to the end is also recommended. The principle texts are presented below in numbered lines of Chinese characters appearing with their line by line translations. If readers wish to first read the principle texts in full, please simply skip over the paragraphs between these numbered lines.
