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Tag Archive for: dao

  • meditation

action without awareness is child, action with awareness is adult

11/12/2017
11/12/2017

action without awareness is child, action with awareness is adult
stillness with awareness is deep sleep/meditation, stillness without awareness is samadhi
Where is Dao? …shh……
Zen!

有尋無伺是孩兒, 有尋有伺成年人;
無尋有伺深睡思, 無尋無伺無想天;
道在當中那一個? …噓……
禪!

0 Comments/in Buddhist, Chinese Philosophy, Spiritual Cultivation /by Derek
  • Dao De Jing 51 – Dao as source of manifestation, reason for its great virtue,

Dao De Jing 51 – Dao as source of manifestation, reason for its great virtue

06/05/2012
06/05/2012

Dao gives birth, De (virtue) nurtures, materials materialize, environment shapes.

-> The process of manifestion: 1) birth, 2) nurture, 3)form, 4)materiallze

Therefore things pay reverence to Dao and value De.

-> as they are the source and on-going reality of all things

The reason why Dao is reverenced, and Virtue is valued, is because they allow things to manifest and grow according to their own essence.

-> vs. we like to interfere and manipulate our creations with our agendas, bias, and attachments.

Therefore Dao gives birth, Virtue nurtures; grows it and raises it; matures it and ripens it; nurtures it and protects it.

-> Dao and De everlastingly give birth and nuture all things.  Together represents and ongoing creation and evolution of all.

(Dao) gives birth but does not own, acts but does not claim credit, grows but does not kill, this is the great virtue.

-> As the ongoing source and totality of all, the Dao does not own or manipulate anything.  Even life and death are seen as life in different forms (e.g. plants in different seasons).  No dying or killing is therefore possible, such is Daoist look of the world.

* * *

Chapter 51 discussion:

We like owning things, claiming credits and manipulating things.  When we do so, the self is engaged, and we align with the temporary and limited.

The Dao does not own things, does not claim credit, and do not manipulate things.  When we follow it, the self is transcended, and we align with the everlasting and unlimited.

Bilingual version of Ch51: https://www.lisiming.net/ddj34-52/

0 Comments/in Chinese Philosophy, Daoism, Online Class /by Derek
  • Dao De Jing 40 – Dao moves in reverse direction

Dao De Jing 40 – Dao moves in reverse direction

05/08/2012
05/08/2012

The Dao moves in reverse direction; and runs through those humble.

-> Ordinary people invest their energy in their “self”, which claim credits from reality about what is happening.  The process reverses when we surrender attachment to our selves, and align our live to the universal Dao.  When this process starts, Dao starts to move and run in our live.

Things born out of manifest, manifest born out of unmanifest.

-> From unconscious arises consciousness (the waking up of the “self”), from consciousness arises the perception of the entire world.

Discussion of Ch40:

When we align our intention to Dao or to Truth, the entire universe starts to guide us towards it.  The less we are addicted to our selves, the more humble we are, and better the Dao can run through us.

As we start to pay attention to our “self”, we begin to see the nature of it, including how it arises, and how it relates to the perceptive world.  Then we are in position to continue its dominance or to reverse the process through surrender.

Bilingual text of Ch40: https://www.lisiming.net/ddj34-52/

7 Comments/in Chinese Philosophy, Daoism, Online Class, Spiritual Cultivation /by Derek

Dao De Jing 35 – Dao and the world in perfect harmony

04/24/2012
04/24/2012

Abide in the Dao, the whole world follows.

(The whole world) follows it without conflict, in perfect harmony.

-> Abide in the source, one sees the whole world manifesting.  Conflicts are self-based descriptions, when the self is transcended, there is no conflict.

Music and fine food stop people. Dao when being spoken, is however tasteless.

(It) can’t be seen, can’t be heard, however is used without limit.

-> our “self” is drawn to sensual pleasures, the truth of the Dao however, is beyond pleasure and non-pleasure.

-> beyond senses (sight, sound, taste, smell, feeling), therefore are not limited, and could not be exhausted.

* * *

Chapter 35 Discussion:

When there is no “self”, how could there be conflict?  The pathway to ultimate liberation starts with the transcendence of the “self”.

Senses are temporary: sight, sound, taste, smell, feeling are temporary; even thoughts and notion of “self” is temporary.  Accept them as they are, and seek the reality beyond.

Bilingual version of Ch35: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj34-52/

0 Comments/in Chinese Philosophy, Daoism, Online Class /by Derek

Dao De Jing 34 – The smallness and bigness of the Dao

04/17/2012
04/17/2012

The great Dao is everywhere, it can be here and there.

-> Beyond boundary and separation, omnipresence.

All things rely on It to manifest, but It does not interfere and does not claim credit.

-> Everyone has its own course, in accordance to its tendencies and choices.

–> If “our source” would interfere “us”, there would be a dualistic separation between the “source” and “us”, which could not happen when the source is beyond separation.  The notion of something higher than us and manipulating us stem from the believe that we are separated from our source.

–> Furthermore, the Dao does not claim credit, like the sea doesn’t claim the fishes to be its own.  There is no need for claim credit to be the Sea.

It is small, as It nurture all things, but It does not control, and has no desire;

-> In the human world, we weight people by how much things one owns and controls, i.e. how much money, assets, relationships, power, control, yet the Dao declares none.  Therefore people see Dao to be small.

It is big, as all things belong to It, even though It does not control.

-> We also weight people by how many things one creates, e.g. things, theories, systems, organizations, offsprings, etc.  To this end, the Dao is the biggest of all, as from it arises all things.

The never proclamation of bigness, therefore constitute to Its bigness.

-> When something can be described, its bigness is defined and limited.  As Dao is beyond description, it bigness is infinite.

* * *

Chapter 34 Discussion:

Besides describing the quality of the Dao, and the theory behind its bigness, this chapter uses Dao to illustrate the power of smallness, i.e. it is from smallness that manifests the biggest. In the human society, great leaders are most often humble, and see themselves as the servant of their group or all.  Dao is the ultimate leader, it nurtures all unconditionally, does not interfere, and claims no credit.  Its smallness beyond taking credit leads to its bigness beyond description.

We can learn from this quality by following the Dao in our lives.  Stay humble, serve unconditionally, and do our part diligently without the constant manipulations and taking credit by the “self”.  Allow life to flow, welcome it, and accept it with gratitude. By doing so, we get closer to the Dao and can flow with it.  When this occurs, we are small, and we are big.

Bilingual text of Ch34: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj34-52/

4 Comments/in Chinese Philosophy, Daoism, Online Class /by Derek

Dao De Jing 28 – Know masculine, abide in feminine

03/20/2012
03/20/2012

Know the masculine, but abide in the feminine, be the most humble of the world.

-> Master the self (masculine, active), but abide in reality underneath the self (feminine, passive).  Then the self can serve humbly in the world.

The most humble always remains with virtue, and eventually return to infant.

-> By abiding in reality underneath the self, one is not afflicted by the various recklessness of the typical self, and therefore remains with pure virtue.  Like infants, before it is affected by various patterns and believe systems of the world, it is pure.

Know white, but abide in black, be the model of the world.

-> Model of the world is not affected by the selfish attachments or aversion of the typical self (white), it realizes and abides in the reality underneath the self (black).  How to attain real abiding in the black?  Through knowing the white (understanding and mastering the self).  I.e. one needs to fully know what one’s “self” is to master and transcend it.  (To claim one has transcended the “self” without knowing what the self is, would be like a ostrich burying its head underneath the sand and claiming there is no predator)

The model of the world always aligns with virtue, and eventually returns to the unmanifest.

-> When one goes deeper into the core of one’s existence, underneath the self is the non-personal witness, underneath the non-personal witness is the non-personal Self, and underneath the non-personal Self is the unmanifest.  So the model of the world eventually returns to the unmanifest.

Know honour, but abide in insult, be the valley (vassel) of the world.

-> On the worldly level, like we typical like honor and recognition, know this is the self’s need, but allow for insult as well.  If we can embrace insult and be unmoved by honor, we go beyond these two states (no self arise in either case), and will become the valley that allows for both.

The valley of the world always fills with virtue, and eventually returns to simpleness.

-> Valley is not empty or lifeless, it is filled with virtue (it embraces and manifests).  When one is at one with the valley, what is the need for complexity, extra or special?  Simplicity manifests diversity.

When simpleness is dispersed it manifests as forms.

-> When the simple unmanifest become manifested, oneness appears as forms.  E.g. When we wake up from unconscious to conscious, we see forms appearing.  When we abide in the non-personal witness, we see forms coming and going.  The underlying is simple.

When sage use it (simpleness) and he becomes the lord of the officers, therefore great system does not segregate.

-> sages realize and abide in the simpleness (witness-Self-Unmanifest) underneath forms (manifested), he know who is the father and who are the sons.  And therefore he knows the proper relationship between the lord (father) and the officers (sons).  E.g. In computer the CPU is running and giving orders to the computer parts.  Great system, like a computer, works as a whole (with its designated father-and-sons like structure).  The monitor can not function when it is segregated from the CPU.  Likewise in human life, the self cannot function without the ongoing support of the reality underneath it.

* * *

Chapter 28 Discussion:

Dao, when perceived as human, is pure like infant; when reached at its depth by human, is the unmanifest; Despite of its ultimate potential for diversity and complexity, is simple in its nature; despite of its manifestation into seemingly segregate forms, is whole.

How do we approach Dao?  We master the external (masculine, white, changing), and abide in the internal (feminine, black, unchanged).  When we master something, we accept it, reown it, transcend it, and then we are freed from it.

Bilingual version of Chapter 28: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/

0 Comments/in Chinese Philosophy, Daoism, Online Class, Spiritual Cultivation /by Derek

Dao De Jing 25 – The Big fours

02/28/2012
02/28/2012

There is existence prior to heaven and earth being born.

Quiet and still, independent and unchanging, rotating without end, it is the mother of the world.

I don’t know its name, name it as Dao, and remotely name it as Big.

-> The nature of the Dao.

Big and therefore everlasting, everlasting and therefore far-reaching, far-reaching and therefore returning (to its source).

-> Real biggest does not only pertain to size and power, but also of its everlastingness, far-reachingness, and its at one with the source.  Look at great teachings of all great founders of major religion, founders are gone but their teachings are still presence thousands years after around the globe.  Big, therefore, is everlasting, far-reaching, and exist independently as the source.

Therefore Dao is Big, Heaven is Big, Earth is Big, and King (Man) is also Big.

-> What in the world is Big then?  Dao is, heaven is (relatively big and far-reaching), earth is (relatively big and everlasting), and extraordinary man is (those realized the Dao).

These are the four Big in this universe, and King (Man) is one of them.

Man follows the Earth, Earth follows the Heaven, Heaven follows the Dao, and Dao follows its own.

-> Ordinary man follows the rhythm of the earth (the planet and its laws), earth follows the rhythm of heaven (the solar system and its laws) , heaven follows the law of the Dao.  What then, does the Dao follows?  It is what it is, beyond the notion of something following others (which implies definitions and separation).  And therefore is far-reaching, everlasting, and independent beyond all.

* * *

Chapter 25 Discussion:

What is Big?  When you ask ordinary people, they might say, bus is big, money is big, corporation is big, city is big, or country is big.  When you ask what else is even bigger? They might say, earth is big, sun is big, or universe is big.  So does ancient Chinese people, they thought heaven and earth are big.  What is the Biggest of all? Laozi said, Dao is.  Why? Because it exists prior to even heaven and earth, which is far-reaching, everlasting, and at one with one’s source.  How come Man is described as one of the big fours?  Because we have the potential to realized the Dao.  Such is one of the blessings of being human.

Bilingual text of Chapter 25: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/

0 Comments/in Chinese Philosophy, Daoism, Online Class /by Derek

Dao De Jing 23 – Welcoming wind and rain

02/21/2012
02/21/2012

If one would make few speech and stay natural, wind will not blown for whole morning, and rain will not last for whole day.

What is like this? The sky and earth.

If even the sky and earth could not last (stay in a state) forever, what would be the case for man?

-> Even sky and earth cannot escape from changes, how can we as man fixate on the transient?

Therefore for those who pursue the Dao,

Stay in the Dao when the Dao approaches; Stay in virtue when virtue appears; Stay in lost when lost occurs.

-> Laozi is describing a way to face the world here.  When Dao as the unchanging context is realized, stay in it.  When virtue manifested, stay in it.  Even when lost occurs (to the self), stay in it.

Those who stay in the Dao, can welcome the Dao; Those who stay in virtue, can welcome virtue; Those who stay in lost, can welcome lost.

->  How to stay?  By welcoming it, and let go resisting it.  Phenomenon comes and goes, like wind and rain.  One rides in wind and rain:,centered and unmoved, aware and transcended.  Like in meditation: despite of sensations, emotions, thoughts, and phenomena comes and goes, one welcome all, centered and unmoved, aware and transcended.  Soon the wind and rain will go, content changes and context remains, such is the meaning of abiding in center.

Few believe in this, most do not.

-> We are so used to attachments, to body, to thoughts, to objects, to sensations, to perceptions.  Most believe life is secured through gain, resist and control.  Who would believe, that everlasting peace could be found through welcoming and staying in the center?

* * *

Chapter 23 Discussion:

In this Chapter, Laozi describes both the end point and the pathway to Dao.

We are full of attachments.  We welcome people and situations we like, and resist otherwise.  This personal bias of what i like and what i don’t like creates conditions for discomfort and suffering.  Therefore, by facing and surrendering of our personal bias (which includes our attachments and aversions), we become more and more free in facing the world and closer to peace.

Welcoming, is the first step of surrendering.  We have to welcome something before it can come to our awareness for process (or else we would be resisting or in denial).  When applied in meditation and in daily life,  notice, when you encounter winds and rains, welcome it, let it run, and let it go.  Yes, it will be some discomfort,  but if you do it properly and persistently, next time it occurs you will be less vulnerable, less affected, and you will recover faster.  Welcoming, therefore, is an useful attitude on the way.

Bilingual text of Chapter 23: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/

0 Comments/in Chinese Philosophy, Daoism, Online Class, Spiritual Cultivation /by Derek
  • pure virtue is like water

Dao De Jing 8 – Dao is like water

01/24/2012
01/24/2012

The highest virtue is like that of water.

Water benefits everything and does not fight, it positions itself at place everyone dislike, and therefore is close to the Dao.

-> As we already discussed, the Dao is everywhere, impartial, and limitless.  It represents the source and context of all, and therefore allows for and benefits all thing.  Look at water, it consists of 70% of our physical body and exists in different forms in every parts of the planet. There is no fighting in water (it does not struggle), it merely is what it is.

It is excellent at: positioning itself, rooting its mind, giving out benevolence, maintaining its integrity, governing things, manifesting its abilities, and moving at the appropriate time.

-> Here Laozi describes what water is like, and what happens when one align with the Dao: One finds the right place to abode, knows ones root (of the mind), gives out right benevolence,  accomplishes what one said, manages affairs properly, manifests one’s ability perfectly, and moves at the right time.

It does not fight with/for anything, and therefore draw no grudge.

-> As one flows with the natural rhythm of the universe, of the Dao, there is peace within; no matter what the external conditions are, even in mist of wars and conficts, there is peace. Such is the teaching of the Sutra of Everlasting Peace – Qingjingjing.

* * *

Chapter 8 Discussion:

Virtue is the common value advocated by all religions and spiritual disciplines. What is the purest Virtue that we can seek and become? Instead of religious and moralistic right and wrong, Laozi describes the highest Virtue is like that of water. Seek the virtue that embraces and allows for all, even to the lowest, darkness, and beyond all men-defined preferences. When we align ourselves with this natural rhythm of the universe, we flow perfectly in the world, and is at peace no matter what happens in the phenomenal world.

DDJ Chapter 8 bilingual text: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj1-8/

7 Comments/in Chinese Philosophy, Daoism, Online Class, Spiritual Cultivation /by Derek

Dao De Jing 6 – Feminine Quality of the Dao

01/17/2012
01/17/2012

The valley-like spirit does not die, it is the mysterious femininity.

-> Dao is like a vast valley that is everlasting, Laozi called it the mysterious femininity.  Why feminine? In Chinese culture, e.g. Book of Changes, Femininity is associated with giving birth, allowing, and embracing all things, with earth being the most “Yin” and feminine of all phenomena.  Just as the earth carries all things without preference or limits, the Dao allows for the arising and disappearing of all things, impartially, without limit, and without ends.

The door of this mysterious femininity, is the root of heaven and earth.

-> When one arrives at the gateway of this mysterious femininity, such as during the moment transiting to or from deep sleep and meditation, one finds the root of heaven and earth within. i.e. when one enters into the door, self disappear and so is the perceived heaven and earth; as the self appears, so is the appearance of heaven and earth and all entails.

It exist gently and steadily, we use it and it has no limit.

-> This source (the mysterious femininity) is everlasting, limitless, and without end.

* * *

Chapter 6 Discussion:

People often associates themselves with the masculine: I am this, i want to do this, i seek this, i will this to happen.  Laozi, being a enlightened master, found that the feminine is also useful in cultivating the Dao.  Instead of driven by a strong and masculine “self”, he advocates for surrendering the attachment to, and identification of the “self”. Through laying down one’s bias, judgements, desires, one learns to live one’s life in harmony with the natural rhythm of the universe, and will eventually realizes the reality beyond the “self”.  The acceptance of our more feminine side, therefore, facilitates the process.

DDJ Chapter 6 bilingual text: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj1-8/

2 Comments/in Chinese Philosophy, Daoism, Online Class /by Derek
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