by Guan Zi
This results in thievery from the nation
Not using knowledge to govern the nation
Blesses the nation
Understand the broader application of these two principles
There is an infinite understanding
Which can be found in these principles (see BX line 167)
This is called Fathomless Virtue
Fathomless Virtue, profound and far-reaching
Following it, things return back to their nature
Arriving at great submission
Note here, as well, the definition of Fathomless Virtue given in DDJ51, and the meaning it gives to self-government and state-government in DDJ65 and the Bai Xin .
(from DDJ51)
… (Dao) actuates them but does not possess them
Sets them in motion but does not expect of them
Extends their lives without ruling and controlling
This is called Fathomless Virtue
Some passages in the Dao De Jing , such as chapter 65, are often confused with a tyrant’s effort to stifle the populace with ignorance. However, it should be noted that the Sages practiced this heart-mind purification themselves, as described in DDJ20: “ The crowd is joyous and buoyant… I alone am like the clearness of still water. ” What is taught here, rather, is to “do not-doing” within the deepest recesses of the heart-mind. At the basis of fabrication is tension and thinking. To reach true naturalness, one must learn to give up these efforts, “knowing what is frivolous and what is necessary” (see BX165).
This is called Fathomless Virtue
Fathomless Virtue, profound and far-reaching
Following it, things return back to their nature
Arriving at great submission
(DDJ65)
168 天之視而精。
Heaven-like perception is found in essence;
169 四璧而知請。
Ruling over all corners is found in knowing the true state of affairs.
170 壤土而與 生 ,
(Essence) fertilizes the earth, and life springs up.
171 能若夫風與波乎？
Can you be like the wind creating waves?
172 唯其所欲適。
Only if your wishes are suited (to those of Heaven).
173 故子而代其父曰義 也 ,
Thus, when the child replaces the father, this is called righteousness.
174 臣而代其君曰篡 也 ,
When the minister replaces the ruler, this is called usurpation.
175 篡何能 歌 ,
When do we sing of usurpation?
176 武王是也。
In regards to King Wu. [98]
177 故曰庸能去辯與 巧 ,
Thus, it is said: “When it is common to abandon argumentation and clever scheming,
178 而還 與眾人同道。
Finally, all people will be united in Dao.”
When the mind submits to the spirit, peace reigns throughout the body.
In lines 168 to 172, the Bai Xin speaks of jing-essence in its original state as endowed by the Heavens – the basic seed of life. Just as the Daoist concept of De, Virtue, is that of an intrinsic perfection, this jing-essence from Heaven is uncorrupted and therefore holds the plan of Heaven within it. As lines 179-183 (below) show, when this jing-essence can genuinely expresses itself and individuals do not try to confine this expression within the limitations of intellect, this Heaven endowed jing-essence can bring them to the full expression of Heaven’s plan in their lives, allowing them to be like the wind to the waves as their desires are suited to the plan of Heaven.
The Nei Ye begins by discussing how (primordial) jing-essence is the basis by which common people develop into Sages, and later shows that purifying the mind of thoughts is necessary for the cultivation of jing (see NY88-104). The Bai Xin also appears to imply clearing the mind in lines 160-167, and follows with this statement about the great transformative power of jing, suggesting that heaven packs qi and spiritual knowledge into jing, which is essentially ‘un-packed’ through heart-mind purification techniques. As the Xin Shu Shang (ancient commentary section), lines 90-97 state:
What people occupy themselves with today is jing-essence.
Getting rid of desires should be the priority.
From this follows quiet stillness.
Quiet stillness brings about jing-essence.
From jing essence, singularity is established.
Singularity brings about illumination.
Illumination brings about spirit.
As for spirit, this is reaching the treasure.
179 故曰思索精者明益 衰 ,
Thus, it is said that those whose thoughts search the depths of essence can clearly perceive advantages and disadvantages.
180 德行修者王道 狹 ,
Those who cultivate virtuous actions use few methods of rulership. [99]
181 臥名利者寫生 危 ,
To lay down (desires for) fame and profit is to take command of what endangers one’s life.
182 知周於六合之內 者 ,
As for those with knowledge spanning everything within the six directions of the universe,
183 吾知生之有為阻也。
I know that this causes obstruction in their lives.
The knowledge of the spirit reigns supreme. The spirit thrives in virtue, and so the Sage knows that virtue is greater than fame and profit.
Lines 179-181 provide some degree of confirmation as to Lao Zi’s intent when rejecting the Confucian approach to self-cultivation: seeking a name as someone who has succeeded in attaining true virtues brings with it the consequence of backsliding in the cultivation of jing-essence – the pure life-force endowed by Heaven (Nature) which is truly responsible for one’s ultimate potential and development.
As Heshang Gong comments on DDJ27:
“Excellent counting does not use counting devices”
Those who are excellent at finding a strategy to attain Dao simply guard Oneness within and do not shift from it. Their strategies are not numerous, and so they do not use counting devices to know them all.
For further reference on this approach please also see: DDJ19:
Quit sageliness
Abandon wisdom
And the people will benefit one hundred fold
Quit benevolence, abandon right-conduct
And the people will return to caring for their parents
Quit cleverness, abandon profit
And robbers and thieves will not exist
These three
Are only ornamental, and not satisfactory
Thus, we have the following:
Observe the natural state
Embrace the unaltered
Minimize self-importance
And have few desires
184 持而滿 之 , 乃其殆也。
If you continue filling something (without stopping), you endanger it.
185 名滿於天 下 , 不若其已也。
For name and reputations to fill the world is not as good as coming to a stop.
186 名 進而身 退 , 天之道也。
When the name goes forth, the self retreats. This is the Dao of Heaven. [100]
187 滿盛之 國 , 不可以仕任。
When there is overabundance in the nation, officials should not be appointed.
188 滿盛之 家 , 不可以嫁 子 ,
When there is overabundance in the home, it is not right to marry off a child.
189 驕倨傲暴之 人 , 不可與交。
When people are proud, arrogant, and violent, it is not right to associate with them.
The Sage finds nourishment in the simplicity of nature. He knows that filling a room with too many things makes it uninhabitable, just as filling the mind with too many ideas makes it unaccommodating to a full and true experience of the present.
Lines 184-189 may be the most complete reflection of DDJ9 in the Bai Xin . Note, especially, the similar
ity between lines 184-185 and the beginning of DDJ9, as well as the similarity between line 186 and the end of DDJ9. Here is chapter nine again, for comparison:
To take hold and continue filling
Is not as good as coming to a stop
If you obsessively refine a spear
It will not be long enough to protect you
If gold and jade fill the court
Nothing can hold onto them
When fortune and wealth bring arrogance
They bring the misfortune of their own loss
When achievements are completed
Their recognition should continue
But the individual should withdraw
This is the way of Heaven
The connotations in this chapter are made abundantly more apparent by contrasting it with BX184-189. Tirelessly seeking reputation is like grinding down a blade. One can only do so for so long before they have nothing left to sharpen. Having a great and widespread reputation invites people to test and attack it, and if this doesn’t destroy it, one can bring shame on themselves simply by “believing their own hype” and becoming arrogant. Thus, Lao Zi counsels to simply do marvelous things and then move on without demanding recognition. The Sage is content to remain undefined, like the Dao, rather than speaking of his or her strengths, achievements, or anything that may garner the admiration or sympathy of others. This is the Sage’s way of both survival and enduring success.
Lines 187-189 reflect on the importance of accepting when things are going well, and not trying to force extreme progress. For a ruler to preside over a nation with Dao, they must be wary of having too many desires, and also of powerful officials under them with too strong a desire for a great name. These shortcomings are at the root of disruptions to a harmonious balance, and are easily fostered when one is surrounded by success and abundance. As Lao Zi remarks in DDJ77, “Who can have in excess, and care for all under Heaven? Only those who have Dao.”
190 道之大如 天 ,
Dao encompasses the vastness of Heaven,
191 其廣如 地 ,
The span of the Earth,
192 其重如 石 ,
The heaviness of stone,
193 其輕如 羽 ,
And the lightness of a feather.
194 民之所以知者 寡 ,
Those with knowledge of it amongst the people are few.
195 故曰何道之近 而莫之與能服也。
Thus it is said: “How is it that Dao is so close, yet none can live by it?” [101]
196 棄近而就 遠 , 何以費力也。
By rejecting what is close and chasing after what is far, how can one but squander their power?
197 故曰：欲愛吾 身 , 先知吾情
Thus it is said: “Desiring to take care of myself, I must first know my true inner state,
198 君親六合以考內身。
And become acquainted with the universe by examining within myself.”
199 以此知 象 , 乃知行 情 ,
In this way, one can know the image, thereby knowing the tendencies of their true inner state.
200 既知行 情 , 乃知養生。
Knowing the tendencies of their true inner state, they will know how to nourish life.
Dao is right there, within everyone and everything, every moment and every circumstance. By training the mind to look within and notice the heart-mind’s many activities, one can begin to rein in its many affairs and consolidate focus. They can then move forward in a positive and meaningful direction.
Lines 190-200 reflect ideas that run through DDJ70, 71, and 72, and which might be summarized as follows:
While people seek to make great names for themselves, Dao surpasses all yet is known to so very few. Such names are external, existing in the minds of others, whereas Dao is found within, in emptiness, seemingly non-existent.
In the same way that Dao is not acknowledged by those who chase after renown, the virtue of those who live by Dao goes unnoticed. They are simply natural, and seemingly “nothing special,” not seeking to display their progress for others; instead, they work on themselves in obscurity.
Lines 196-200 read, remarkably, almost like a paraphrase of DDJ47. Here is that chapter again:
Without going out the door, know all under Heaven
Without glancing out the window, see Heaven’s Way
The further out one goes, the less they know
Therefore, the Sage does not move, yet he knows
He describes and names (things) without seeing (them)
And brings about perfection without acting
While the Dao De Jing appears to suggest that the Sage transcends time and space to see physical things and circumstances, the Bai Xin explains that what is perceived is internal. Comparing these two texts reveals an early Chinese tradition of mindfulness. A central practice of mindfulness is to observe one’s inner state, and pay attention to phenomena such as emotions, urges, and feelings by becoming aware of their “arising, abiding, declining, and ceasing.” As the Bai Xin states:
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.
Knowing the tendencies of their true inner state, they will know how to nourish life.
DDJ47 states this as:
… Therefore, the Sage does not move, yet he knows
He describes and names without seeing
And brings about perfection without acting
“He describes and names without seeing” may refer to closing the eyes and looking inwards at what has no shape or sound, referred to vaguely in the Bai Xin , line 199, as “the image.” As explained in the commentary above, on Bai Xin line 16, “the image” is essentially another term for Dao. Here, “the image” is shown to encompass a meaning similar to dharma . As with the term “Dao,” dharma can mean a principle of cosmic order, a way of living, and/or phenomena. While phenomena seem separate, they are empty of independent existence; they are illusory, and simply a part of the one principle. Phenomena such as feelings, emotions, thoughts, ideas, beliefs, mental and social constructs, etc., when allowed to reveal their “names,” [102] eventually simply disappear, returning to the one principle – emptiness; Dao.
As part of Daoist mindfulness practice throughout the day, one can pay attention to the movement of the qi (energy-breath) as it is affected by emotions. The Huang Di Nei Jing, Su Wen, chapter 39, describes these movements as follows:
The hundred diseases are generated by qi.
When one is angry, their qi rises
When euphoric, their qi relaxes
When sad, their qi dissipates
When fearful, their qi descends
When cold, their qi collects
When over-heated, their qi leaks out
When startled, their qi is chaotic
When exhausted, their qi is wasted
When pensive, their qi is knotted
While it takes time to dissolve the internal triggers that set our emotions off and put the heart-mind at risk of usurpation, by noticing, for example, the rising qi of anger, one can see the roots of their reactions and employ the energy-moderating power of the lungs [103] to even out their qi.
Buddhist teacher Pema Chodron (1936-present) reveals that the path outlined in BX190-200 continues to this day:
"If your everyday practice is to open to all your emotions, to all the people you meet, to all the situations you encounter, without closing down, trusting that you can do that – then that will take you as far as you can go. And then you'll understand all the teachings that anyone has ever taught."
201 左右前 後 , 周而復 所 ,
Left, right, front, and back, running full circle, they return to the place (at the center).
202 執儀服 象 , 敬迎來者。
; Holding to a ceremonious outward appearance, respectfully welcome that which approaches.
203 今夫來者必道其 道 ,
Those today who seek its approach require this method to (invite) Dao.
204 無頡無 衍 , 命乃長久。
Without soaring (into the sky), without spilling over, the destined life-force (ming) will be extended.
205 和以反 中 , 形性 相葆。
Harmonize by returning to the center, where both body and pure nature (xing) are preserved.
206 一以無 貳 , 是謂知道。
Be unified and without (doubt or) division. [104] This is called “knowing Dao.”
207 將欲服 之 , 必一其 端 , 而固其所守。
Wishing to be enveloped by it, [105] you must unify to the furthest extent, and solidify that which is protected within.
Aligning the body helps to align the heart-mind and perceptions, connect the nerve path-ways and improve the circulation of vital essences. This enables the unhindered intuitive response of the body’s movements and the innate functions of the internal organs. The Sage understands the importance of following the natural laws of harmony, and so is mindful of the natural harmony of his body.
This section of the Bai Xin is amongst the clearest descriptions of meditation from texts of this time, including parables in the Zhuang Zi . “A ceremonious outward appearance” (line 204) suggests an upright yet relaxed and dignified posture. “Respectfully welcome that which approaches” suggests that this posture should be calm and dignified, but not prideful and stiff, putting the ego aside and being open to the guest. In both meditation and welcoming guests, the mind should be bright, open, and attentive (internally and singularly attentive for the case of Daoist meditation). Guests are not welcomed ceremoniously with dull and lethargic minds, nor inattentive minds. The Bai Xin also points out that, with the busy life and busy minds of most people, “those today who seek its approach require this method to (invite) Dao” (line 205).
