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Tag Archive for: temporary

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 11 – Duality of beingness vs. nothingness

01/31/2012
01/31/2012

Thirty spokes, forms a wheel, together with the empty space within, yields the functionality of a car.

-> Ancient vehicle were run on wooden wheel, with 30 spokes connected to a circle in the middle of the wheel. The forms (spokes) and non-form (empty space of the circle) together yields the functionality of the wheel/car.

Clay when fashioned into vessels, together with the empty space within, yields the functionality of a vessel.

-> Form (clay) and non-form (empty space within vessel) together yields the functionality of a vessel.

Doors and windows when cut to form a room, together with the empty space within, yields the functionality of a room.

-> Form (doors and windows and walls) and non-form (empty space within the room) together yields the functionality of a room.

Therefore, beingness and nothingness together offers functionality.

-> Beingness (form)  and nothingness (non-form) cannot be separated in its functionality and manifestation in the world.  Can a wheel function as a wheel without the empty space in its center? Can a vessel be used to contain water if there is no space within? Can a room serve its purpose if it is filled?  Similarly, empty space itself cannot do the job (of a wheel, vessel, room) without their corresponding form counterparts.

* * *

Chapter 11 Discussion:

Our mind likes to separate things into categories and opposites, as if the mentally separated subjects could exist independently.  However, Laozi pointed out in this chapter, as a further elaboration to Chapter 2, with the 3 examples of wheel, vessel, and room, that it is a fallacy to separate our life into duality and opposites, and that separated and dualistic subjects do not have independent, stable and everlasting reality.   Not only does the separation of form and non-form a fallacy to the perceptive world, it is also a fallacy to separate our own life into opposites.   For example, in the classic duality of body vs. mind. Can the body be perceived without the mind? Can the mind exist without a body?  The answer is obvious. Our life consists of both the body and the mind, which are two categories we created to describe certain aspects of our life (there is more, of course).   What does it matter? It points us to perceive life as it is, beyond concepts and separation the mind created which does not stand at an objective and absolute level.  It points us to go beyond duality and separation of the mind.  It is the nature of higher truth, which when realized, liberates us from our ignorance, which is temporary, transitory, and illusive in nature.   Therefore, in the Tai-Chi symbol, the black and white (or the yin and yang) are depicted separately yet are connected and united in the center to represent the highest truth of the world.   Laozi did not teach Yin and Yang, he taught the truth beyond them.

Bilingual text of Chapter 11: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/

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

Dao De Jing 2 – Dualistic nature of worldly standards, vs. non-dual lifestyle of sages

12/27/2011
12/27/2011

Everyone know what is beauty, because of the concept of not-beauty; Everyone know what is virtue, because of the concept of not-virtue;

-> quality behind the adjective “beauty” exists not independently, but co-dependently with a judgement/comparison to what considered “not beauty”. i.e. when one let go of labeling something as beautiful or ugly, there is be perception before these adjectives arise in one’s mind.

Therefore, beingness and nothingess creates each other, difficult and easy forms each other, long and short calibrates each other, high and low leans toward each other,tone and sound harmonizes each other, front and back follows each other.

-> similar holds true to the opposites of virtue-not virtue, being-nothing, difficult-easy, long-short, high-low, tone-sound, front-back.

Therefore the sage manages affairs without the concept of doing anything, and he educates other through his speechless living.

-> Sages see the falsity of the “self”,  and the illusory nature of a separate “i“ “doing” anything.  Since language and speeches are commonly perceived to be spoken and listened dualistically (by one “i” to another “i”), the sages, in order to avoid further misleading the listeners, speak little in his life.

All things do their works without slightest complaint, they give born to others without claiming ownership. they do things without telling others what they have done, and they retire when their job is done. Because of their retirement, their achievement is eternal.

-> look at the nature, plants live their lives without complaint, they give birth without claiming ownership, they do things without the on-going need to inform others what they have done, and they retire when their job is done (flower wither after spreading pollen, fruit wither/eaten/carried away to spread seed, a lot of plants die every winter).  As they have no attachment to the temporary (flower, fruit, plant), they remains at one with their real nature, which beyond and not subjected to the temporariness of the phenomenal changes.

* * *

Chapter 2 discussion:

Chapter one introduces the Dao as beyond speech, name, form and non-form. This chapter further discusses the limitations of dualistic separation commonly adopted in the world. What for? you may ask. Instead of continuing with our current perception of separation and duality, What benefit is there to adopt this state of nonduality? Laozi explains, a wise sage is like plant in the nature, it comes to the world, live, grow, blossom, fruit, and die, without attachment to any specific stage in life, any need to claim any process being “i”, and any need to tell everybody about their achievement. Because of their non-attachment to all this transitory, they remains at one with their real nature. which is everlasting and beyond changes.

DDJ Chapter 2 bilingual text: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj1-8/

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

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