by Guan Zi
Zen employs the method of looking at the floor to stay present in the immediate, and not travel through the mind. This is also a helpful technique for when closing the eyes results in rumination.
Unity and Oneness
Unify the will by eliminating the distractions of desire. This unity contains no thought, no division of the mind-will-consciousness on distractions, yet still contains flexibility. This is like the solid yang line within the water trigram, surrounded by two yin lines. Allow flexibility so that the one yang can develop. Though force should not be used, this is still a test and conditioning of will and resolve.
The Bai Xin states:
Without soaring (into the sky), without spilling over, the destined life-force (ming) will be extended.
Harmonize by returning to the center, and both body and pure nature (xing) will be 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.
(BX 204-207)
While there seems to be a difference between the resolve of being “without division,” and recognizing that “all is not-two” (see Xin Xin Ming in introduction), these two forms of unity are intimately connected. As mentioned in the introduction to Thread of Dao , “faith-mind” in the title of the Xin Xin Ming also means confidence mind – “no (doubt or) division.” There is confidence and resoluteness in realizing that all is “not two.” For example, our troubles and our joys are “not two.” This is that and that is this. Practicing inner unity helps to see the world this way. This unity is both a way of seeing the world and a way of being, yet these are also “not two.” The Nei Ye states “your thinking about it will not reach comprehension.” Knowing, knowing, knowing is too much. Know “not two.” [302]
“Those who know others are wise, those who know themselves are clear sighted.”
Bai Xin, lines 198-200 state:
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.
Knowing the tendencies of their true inner state, they will know how to nourish life.
We can begin to cultivate a deeper awareness of both ourselves and our environment using the same technique: “abiding nowhere, let the mind arise.” Close your eyes and, without any attachment to what is there, notice the sounds and silence. As the Buddha taught, note their 4 stages of existence in the mind: 1) arising: the sound arrives; 2) abiding: the sound remains; 3) declining: the sound is passing; 4) ceasing: the sound has ceased. Note these sounds without attaching any judgments of good or bad to them. Just passively observe them without straying from the basis – your balance in the center within. As the Xin Shu Shang commentary states in lines 203-221:
“He responds, but does not initiate; moves but does not possess.”
This is called “the basis.”
The basis is to reside in one’s own, while according with other things.
(The junzi) responds to feelings, yet does not initiate them.
Following the principle, he moves (things), but does not possess (them).
“If one is excessively headstrong, they will err when adapting to changes.”
If headstrong, one cannot be empty.
If not empty, one becomes the same as other “things.”
With change and transformation, there is growth. With growth, there is bound to be confusion.
Thus, the treasure of Dao is the basis (of responding and not initiating; moving yet not possessing). On this basis rests ability. This is called usefulness. [303]
The junzi remains in the state “of not knowing. ”
This is called “arriving at emptiness.”
“Responding to things as though by coincidence.”
This is called “adapting to the season” –
Like a shadow taking the shape of a form,
Or an echo responding to a sound.
Thus, when things reach them, (the junzi) respond.
When these things move on, (the junzi) remain in place.
This means (the junzi) reverts back to emptiness.
After practicing this outer observation, and being able to do so passively and without disturbance, put the mind to your feelings and thoughts. Note their 4 four stages of existence in the same way as you observed the sounds – without any attachment to what is there, and without any judgments of good or bad. Note 1) arising: a feeling is arising; 2) abiding: a feeling is present and abiding; 3) declining : the feeling is diminishing and ceasing; 4) ceasing: the feeling is no longer present in any way whatsoever. Now, apply this same practice of observance to your thoughts, noticing when a thought arises, when thinking is present, when your thinking is wrapping up, and when those thoughts have disappeared. When they have disappeared, abide in that space of openness and emptiness. Lao Zi speaks of this silence in chapter 16 of the Dao De Jing :
Arrive at supreme emptiness
Embrace deep silence
Myriad creatures arise together
I thereby observe them return
So many things blossoming
And each returns back to its roots
Returning to the roots is called silence
This is called returning to eternal life
Continue abiding in silence until you feel the session of sitting has reached its saturation point, remembering Dao De Jing , chapter 15:
Who, by the power of their stillness
Can make clouded water slowly become clear?
Who, by the power of their serenity
Can long sustain this progress, until life slowly arises?
Closing
When you feel the saturation point of the session has been reached, gently open your eyes (if they were closed) and place your palms on your thighs. Now again, “abiding nowhere, let the mind arise.” The mind, like an empty cup, can also be defined by what is inside of it. Without actively listening or being drawn towards any sounds, allow them to pass in and out of your awareness. Do not hold onto them, do not seek or grasp them, but let them pass through the clear awareness of your mind. Notice that you can be aware of far more things, and that your awareness can stretch much further, when it is not seeking to be aware of anything in particular. “Abiding nowhere, let the mind arise.”
Now, in the same way, see what is in your environment. Do not get stuck looking at anything, but allow things to passively come into your visual awareness. If you are inside, stand up and look out the window. Allow your visual awareness to awaken to the things and movements in your environment. These two exercises, of audio and visual awareness, need not last more than 15-30 seconds each, as they are only preparing you to be more centered and receptive as you go about your day, transitioning you from internal awareness to both internal and external awareness. By the same token, there is no reason they can’t be practiced in silence for several minutes or more.
Lastly, thank the teachers that have helped to guide, support, and protect you in life. Clasping your left hand over your right fist at the level of your brow, making the same gesture as earlier, thank your teachers on the earthly plane. Beginning again to make a second gesture slightly higher than the first, thank your teachers on the spiritual plane (for example, guardian angels, Lao Zi, The Buddha, etc). Making a third gesture, somewhat higher than the second, thank the universe, the Dao. After bringing your hands down, circle them up to the sides and bring heaven-qi down through you and into the earth. Bring down this heaven-qi three times. After the third time, bring your hands around the front and gather qi as you place your right hand over the dantien and your left hand over top of the right. Hold the qi like this for a brief moment. Then, without br
inging your hands very high (keeping them more or less around the waist, and only at your sides), bring heaven-qi down to the earth three times, beginning your step into the world at the end of the third time.
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Index
Below is a list of the chapters of the Dao De Jing and their corresponding sections in the proto-Daoist texts of the Guan Zi , as detailed in the commentary in Thread of Dao .
GD: parts of this chapter appear in the Guodian copy of the Dao De Jing (c. 299 BC)
BX: Bai Xin lines
XSS: Xin Shu Shang lines
XSX: Xin Shu Xia lines
NY: Nei Ye lines
Please note that the chapters left empty, below, may also have corresponding ideas, but were not referred to in Thread of Dao .
Dao De Jing chapters:
BX15-21, BX27-32, BX107-118, BX133-143, BX201-207, XSX109-126
GD, BX6-14, BX73-81, BX82-88, BX127-132, XSS1-11
BX27-32, BX33-36, NY151-173
BX133-143
GD, BX22-26, BX27-32, XSS108, XSS110, XSX109-126
XSX109-126, NY174-191
BX82-88, XSX1-20, NY129-150
XSX109-126, NY79-90
GD, BX33-36, BX144-151, BX184-189, XSS108
BX201-207, XSS20-23, XSS24-29, XSS43-48, XSS108, XSX1-20, XSX21-31, NY91-114, NY235-253
XSS24-29, XSS108
XSS1-11, XSS102, NY129-150
GD, BX89-96, XSX1-20, NY216-234
BX107-118, XSS20-23, XSS43-48
GD, BX201-207, XSX109-126, NY91-114
GD, BX201-207, XSX48-64, NY129-150
GD
GD
GD, BX179-183, XSS30-37, XSS38-42
GD, XSS49-59, NY317-326
NY1-22, NY39-50, NY65-78
NY1-22
NY51-64, NY327-353
GD, XSX32-47
XSS24-29, NY297-316
XSX32-47, NY174-191
NY129-150
GD, BX45-49, XSX48-64
GD
GD
XSS1-11, XSX1-20, NY216-234
XSS207
GD, BX15-21, XSX65-69
GD, BX64-72, XSS1-11, NY51-64
BX50-63, XSS102, XSX21-31
NY1-22
GD
GD, BX208-211, BX212-214
GD
GD
GD
BX160-167, BX190-200, XSS43-48, NY23-38
GD, BX73-81, XSS37-42, NY129-150
XSX100-108
BX50-63, BX160-167, XSX80-99, NY1-22
GD, NY1-22
GD, BX50-63
GD, XSX109-126, NY235-253
GD
GD, BX152-159, BX160-167
GD,
GD
GD
BX160-167
GD
BX6-14 , BX37-44
BX37-44,
BX190-200
BX190-200
BX190-200, XSS102
XSS49-59
BX6-14, BX73-81, BX184-189, NY115-128, NY208-215
BX89-96, BX152-159, BX212-214, NY192-207
Paragraph in Nei Ye according to Harold Roth’s translation, with corresponding lines:
1) 1-8
2) 9-14
3) 15-33
4) 34-50
5) 51-64
6) 65-78
7) 79-90
8) 91-104
9) 105-114
10) 115-121
11) 122-128
12) 129-134
13) 135-150
14) 151-173
15) 174-191
16) 192-207
17) 208-215
18) 216-234
19) 235-253
20) 254-266
21) 267-284
22) 285-296
23) 297-316
24) 317-326
25) 327-340
26) 341-353
Lines in the proto-Daoist texts of the Guan Zi which contain concepts found in Heshang Gong’s commentary on the Dao De Jing , as discussed in the commentary in Thread of Dao :
Bai Xin: 15-21, 22-26, 27-32, 33-36, 82-88, 133-143, 179-183, 201-207
Xin Shu Shang: 20-23, 24-29, 43-48
Xin Shu Xia: 21-31, 100-108, 109-126
Nei Ye: 39-50, 51-64, 65-78, 91-114, 129-150, 151-173, 174-191, 297-316, 317-326, 327-353
Lines containing concepts found in the Zhuang Zi , as discussed in the commentary in Thread of Dao :
Xin Shu Shang: 12-19, 30-37, 38-42, 49-59
Nei Ye: 1-22, 216-234
Lines containing concepts found in the Huang Di Nei Jing (Yellow Emperor’s Classic of Internal Medicine) , as discussed in the commentary in Thread of Dao :
Introduction: Xin Shu Shang and Xia; Will Intention and Thought
