I ching reading3/30/2023 ![]() ![]() The Confucians and Mohists right and wrong are people who firmly hold on to distinctions. Therefore there is nothing he could distinguish. To the person who skillfully embodies the highest Dao, attributes and horses are Heaven and Earth. For this reason the Scripture of Western Ascension says: “People may vainly know Heaven, Earth, and myriad beings, but they do not know that from which they themselves are born.” It also says: “Just know to guard the One, and the myriad affairs are done!” And the Zhuangzi says: “ ‘Culture’ destroyed the substantial, ‘broad learning’ drowned the mind.” ![]() The gentleman who broadly studies indulges in and is obstructed by the Teaching of Names. The person who knows Dao forgets words and cuts off study. Therefore the Zhuangzi says: “A dog is not considered superior merely because it is good at barking a man is not considered worthy merely because he is good at speaking.” Superficial and enticing words like anecdotes among the common people because they deviate from the highest principle, they are not trustworthy. The teaching in words that he propounds is real and not flowery. This says that the person of superior Virtue unites with the true and tallies with Dao. “Beautiful” means superficial and enticing. The first part of the Daode jing says: “Dao is constantly without action, and yet nothing remains undone.” Therefore there is nothing that is not done. both of these biased attitudes are eliminated in order to reach the non-action that constitutes the one middle.Įven if he is still, he is moving, and even if he is substance, he is function. Now, wishing to dispel these two kinds of clinging, this line repeats “decreasing it.” the first “decreasing” decreases being, and the second “decreasing” decreases non-being. Even if their depth and shallowness are not the same, they both have something they are concerned about. The gentleman who pursues the Dao clings to non-action (wuwei 無爲). The person who pursues studies is attached to having desires. Therefore the Virtue of his wisdom gradually becomes illuminated, and his accumulated illusions daily decrease. “Pursuing Dao” (weidao 爲道) is like “cultivating Dao.” This says that the gentleman who cultivates Dao is indifferent to fame or gain and has few desires. This says that a person who pursues common studies focuses on differentiation therefore his accumulated desires add up daily. These two pairs concisely raise the point that clinging to teachings needs to be abolished. In the midst of right and wrong and good and bad, and within joy and anger and yes and no, are really the roots of accumulated afflictions, and if one abolishes them, there is therefore no more trouble. Thus the study of the phenomena has misguided the many who cling. ![]() The one who clings in liver and gallbladder, and in the states of Chu and Yue. One who forgetting knows that these are not different. Since complying and resisting are empty, then what could good and bad rely on? Furthermore: Yes and no come out of one mouth, good and bad originate in one mind. What complies with one’s intentions is called good, what resists one’s mind is called bad. Therefore the text says how close are they? But they do not understand that the two sounds of “yes, sure” and “nope” come out of one single mouth they are not far from each other. If they hear “yes, sure,” then they are pleased, if they hear “nope,” then they are angered. This means that worldly people do not understand that resistance and compliance generate baselessly joy and anger. The Book of Rites says: “When his teacher calls, (a youth) should not (merely) answer ‘yes.’ ” “How close” means that they are not far. If one abolishes the study of the phenomena and unites with the principle of non-action (wuwei 無 爲), then trouble will thereby end, and thus there “will be no more trouble.” ![]()
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