矛盾

Ambivalence

Measure with the heart

Yes, now you know about 谢灵运 (Xie Lingyun), a renowned Chinese poet from the Southern and Northern Dynasties period (ca. 385–433 AD). He is often regarded as one of the founders of Chinese landscape poetry (山水诗), a genre that focuses on the beauty of nature, mountains, and rivers.

Xie Lingyun's works reflect his love for natural scenery, and he is known for his detailed descriptions of landscapes, drawing from his personal experience as a traveler and recluse. His poetry also often conveys his frustration with political life, as he came from an aristocratic family but faced political instability and exile throughout his life. This tension between his love for nature and the political turmoil of his time is a major theme in his work.

One of his famous poems is “登池上楼” ("Climbing the Tower Above the Pond"), which combines vivid imagery with deep reflection on life and change.

Climbing the Tower Above the Pond

Xie Lingyun

I climbed the tower above the pond, gazing afar,
Mountains rise beyond mountains, the heavens stretch wide.
The wind stirs the water into rippling waves,
Trees cast shadows, gently swaying side to side.

The sun sinks into the boundless horizon,
Time moves on, and no man can return.
We live our days within these fleeting moments,
Our hearts heavy with memories, yet forward we yearn.

登池上楼

谢灵运

潜虬媚幽姿，飞鸿响远音。
薄霄愧云浮，栖川怍渊沉。
进德智所拙，退耕力不任。
徇禄反穷海，脩名弧矢心。
常怀千载忧，遑恤三年瘖。
一纪栖迟久，栖迟遂长林。

Climbing Yongjia's Green Hills

Xie Lingyun

Carrying provisions, I lightly tread with my staff,
Lingering thoughts as I ascend to the quiet chamber.
The winding path leads further and further away,
Though I long to keep moving, my journey’s far from done.

The misty waters form cold reflections,
Circles of dew shine with the frost's texture.
The stream, hidden in the ravine, often leads me astray,
The farther I go, the denser the forest becomes.

I glance westward, thinking it’s the new moon,
Turning eastward, I mistake it for the setting sun.
Evening falls, blending day with twilight,
The overhanging branches obscure all, yet I feel I know them well.

The wise find no glory in worldly affairs,
Those who walk in virtue live in harmony and peace.
The recluse walks steadily, always at ease,
The ideal of the lofty, unapproachable by others.

Where will the secluded one’s path truly end?
In solitude, I entrust myself to unity with nature.
Calm and tranquil, having met this silence,
My nature strengthens, and peace grows from here.

登永嘉绿嶂山诗

谢灵运

裹粮杖轻策。

怀迟上幽室。

行源径转远。

距陆情未毕。

澹潋结寒姿。

团栾润霜质。

涧委水屡迷。

林迥岩逾密。

眷西谓初月。

顾东疑落日。

践夕奄昏曙。

蔽翳皆周悉。

蛊上贵不事。

履二美贞吉。

幽人常坦步。

高尚邈难匹。

颐阿竟何端。

寂寂寄抱一。

恬如既已交。

缮性自此出。

Xie Lingyun’s poem 《九日侍宴》 ("Double Ninth Day, Attending the Farewell Assembly") is an excellent example of his work that captures both the social and personal emotions associated with parting and the passage of time. The Double Ninth Festival, or 重阳节 (Chóngyáng Jié), is traditionally a time to climb mountains, drink chrysanthemum wine, and reflect on life as the year approaches its end. In this poem, Xie Lingyun connects these cultural traditions with his personal feelings of melancholy and farewell.

Double Ninth Day, Attending the Farewell Assembly 

Xie Lingyun

On Double Ninth Day, I attend the farewell feast,
The cool autumn wind stirs, blowing from the east.
Chrysanthemum blooms fill the courtyard with gold,
And the departing guests are filled with sorrow, old.

We raise our cups, but the joy is bittersweet,
For life's fleeting years so quickly retreat.
Parting ways, we head for distant lands,
As autumn leaves fall, slipping through our hands.

九日侍宴

谢灵运

靡靡秋已夕，凄凄风露交。
寒花散芳甸，飞鸟逐清霄。
欢此重阳宴，赏此非一朝。
霜凋木兰畹，日入大荒条。
戚宴方未终，离居在辞遥。
俛仰念存没，寂寞情何销。

Remembering Shandong Brothers on September 9th

Wang Wei (Tang Dynasty)

Being a stranger in a foreign land, I miss my family even more during the festive season.

I know from afar that when my brothers climbed to a high place, there was only one less person planting dogwood trees.

九月九日忆山东兄弟

王维〔唐代〕

独在异乡为异客，每逢佳节倍思i亲。

遥知兄弟登高处，遍插茱萸少一人。

Biographies of immortals

https://ctext.org/lie-xian-zhuan/lao-zi/ens 

Laozi's surname was Li, and his given name was Er, with the courtesy name Boyang. He was a man from Chen. He was born during the Yin dynasty and served as a historian under the Zhou dynasty. He enjoyed nurturing his vital energy and valued connecting with others without seeking to gain from it. Later, he became the Keeper of the Archives. He lived for over eighty years. According to the *Records of the Historian*, he lived for over two hundred years and was known as a recluse. He was posthumously titled "Dan." When Confucius went to Zhou and met Laozi, he recognized him as a sage and made him his teacher.

Later, as the virtue of the Zhou dynasty declined, Laozi rode off on a green ox cart and entered the land of Qin. As he passed through Hangu Pass, the guardian Yin Xi welcomed and greeted him, recognizing that Laozi was a true sage. He insisted that Laozi write a book, which resulted in the *Dao De Jing* in two volumes, one on the Dao and the other on virtue.

Laozi practiced non-action, yet there was nothing left undone. The Dao creates life and death, and his footprints led to the mysterious and miraculous. He closed the apertures of desire and reflected within; his spirit transcended the limits of the mind. His virtue harmonized with the primal energy, and his longevity became equal to that of the cosmos.

老子: 老子姓李名耳，字伯阳，陈人也。生于殷，时为周柱下史。好养精气，贵接而不施。转为守藏史。积八十馀年。史记云：二百馀年时称为隐君子，諡曰聃。仲尼至周见老子，知其圣人，乃师之。后周德衰，乃乘青牛车去，入大秦。过函关，关令尹喜待而迎之，知真人也，乃强使著书，作《道德经》上下二卷。 老子无为，而无不为。道一生死，迹入灵奇。塞兑内镜，冥神绝涯。德合元气，寿同两仪。

Biographies of Immortals

https://ctext.org/lie-xian-zhuan/guan-ling-yin/ens 

Guan Lingyin, also known as Yin Xi, was a minister in the Zhou dynasty. He was skilled in esoteric learning and often practiced refining his essence and cultivating virtue, although his hidden merits and spiritual practices were unknown to the people of his time. When Laozi journeyed west, Yin Xi first observed an extraordinary aura and realized that a true sage would pass by. He sought out and intercepted Laozi, and indeed met him. Laozi, recognizing Yin Xi’s exceptional nature, passed on his writings to him. Afterward, Yin Xi traveled with Laozi to the desert of "Flowing Sands" and helped in the transformation of the Hu people. They consumed the fruit of the Jusheng plant, and no one knew where they ultimately ended up. Yin Xi also authored his own work in nine chapters, titled Guan Lingzi (The Master of Guan).

Guan Lingyin (poem):

Yin Xi guards the pass, embodying the virtue of humility,
He drinks the essence of sunlight, contemplating the mysteries above.
Awaiting the aura of the true sage, he alone attains enlightenment,
Together, they crossed the desert, returning to the place of the profound.

关令尹:

关令尹喜者，周大夫也。善内学，常服精华，隐德修行，时人莫知。老子西游，喜先见其气，知有真人当过，物色而遮之，果得老子。老子亦知其奇，为著书授之。后与老子俱游流沙，化胡，服苣胜实，莫知其所终。尹喜亦自著书九篇，号曰《关令子》。

关令尹:

尹喜抱关，含德为务。挹漱日华，仰玩玄度。候气真人，介焉独悟。俱济流沙，同归妙处。

Ancient Chinese Inner Work

https://ctext.org/huainanzi/ben-jing-xun/ens

"Heaven cherishes its essence, Earth cherishes its evenness, and Humans cherish their emotions. Heaven's essence manifests in the sun, moon, stars, thunder, lightning, wind, and rain. Earth's evenness manifests in water, fire, metal, wood, and earth. Human emotions manifest in thoughts, intelligence, joy, and anger.

Therefore, by closing the four gates and stopping the five escapes, one merges with the Dao. Thus, when divine clarity is hidden in formlessness and spirit returns to ultimate truth, the eyes become bright but do not rely on seeing, the ears become keen but do not rely on hearing, one becomes thoroughly understanding but does not rely on thought. One acts without forcing, harmonizes without pride, comprehends the nature of life's essence, and wisdom cannot be corrupted by external things.

When essence flows through the eyes, vision becomes clear; when in the ears, hearing becomes acute; when retained in the mouth, speech becomes appropriate; when gathered in the heart, thought becomes penetrating. Therefore, by closing the four gates, the body remains free from affliction, all joints are unbound, neither dead nor alive, neither empty nor full - this is called the True Person."

Interpretation:

This text explores several key Daoist concepts:

1. The tripartite relationship between Heaven, Earth, and Humanity, each with their distinctive qualities and manifestations.

2. The idea of conserving and managing one's vital essence (精 jing) through controlling the sensory gates (eyes, ears, mouth, and mind).

3. The paradoxical nature of true wisdom - achieving clarity not through active pursuit but through non-attachment and returning to simplicity.

4. The concept of the "True Person" (真人 zhenren) who has transcended ordinary human limitations by achieving perfect balance and unity with the Dao.

The text emphasizes the importance of internal cultivation and the preservation of vital essence rather than external pursuit of knowledge or sensation. It suggests that true wisdom comes from allowing one's natural abilities to function without forcing or straining them, achieving a state of effortless effectiveness.

The "four gates" likely refer to the eyes, ears, mouth, and mind/heart, while the "five escapes" might refer to the ways vital essence can be dispersed through excessive sensory engagement or emotional attachment. The ideal state described is one of perfect balance and naturalness, where one maintains awareness without attachment to specific sensory experiences or thoughts.

This text appears to be from the Daoist tradition, possibly from the Warring States or Han period, given its style and philosophical content. It shares themes with texts like the Zhuangzi and Neiye, particularly in its discussion of spiritual cultivation and the relationship between essence, spirit, and wisdom.

天爱其精，地爱其平，人爱其情。天之精，日月星辰雷电风雨也；地之平，水火金木土也；人之情，思虑聪明喜怒也。故闭四关，止五遁，则与道沦。是故神明藏于无形，精神反于至真，则目明而不以视，耳聪而不以听，必条达而不以思虑，委而弗为，和而弗矜，冥性命之情，而智故不得杂焉。精泄于目，则其视明；在于耳，则其听聪；留于口，则其言当；集于心，则其虑通。故闭四关则身无患，百节莫苑，莫死莫生，莫虚莫盈，是谓真人。

Neiye 內業

Author: 管子

https://ctext.org/guanzi/nei-ye/ens 

內業

内业:

凡物之精，此则为生下生五谷，上为列星。流于天地之间，谓之鬼神，藏于胸中，谓之圣人；是故民气，杲乎如登于天，杳乎如入于渊，淖乎如在于海，卒乎如在于己。是故此气也，不可止以力，而可安以德。不可呼以声，而可迎以音。敬守勿失，是谓成德。德成而智出，万物果得。凡心之刑，自充自盈，自生自成；其所以失之，必以忧乐喜怒欲利。能去忧乐喜怒欲利，心乃反济。彼心之情，利安以宁，勿烦勿乱，和乃自成。折折乎如在于侧，忽忽乎如将不得，渺渺乎如穷无极，此稽不远，日用其德。

内业:

夫道者所以充形也，而人不能固。其往不复，其来不舍谋乎莫闻其音，卒乎乃在于心，冥冥乎不见其形，淫淫乎与我俱生，不见其形，不闻其声，而序其成谓之道。凡道无所，善心安爱，心静气理，道乃可止。彼道不远，民得以产。彼道不离，民因以知。是故卒乎其如可与索。眇眇乎其如穷无所。被道之情，恶音与声。修心静音，道乃可得。道也者，口之所不能言也，目之所不能视也，耳之所不能听也，所以修心而正形也。人之所失以死，所得以生也。事之所失以败，所得以成也。凡道，无根无茎，无叶无荣，万物以生，万物以成，命之曰道。

内业:

天主正，地主平。人主安静，春秋冬夏，天之时也，山陵川谷，地之枝也，喜怒取予，人之谋也，是故圣人与时变而不化，从物而不移。能正能静，然后能定。定心在中，耳目聪明，四枝坚固，可以为精舍。精也者，气之精者也。气道乃生，生乃思，思乃知，知乃止矣。凡心之形，过知失生。

内业:

一物能化谓之神，一事能变谓之智，化不易气，变不易智，惟执一之君子能为此乎！执一不失，能君万物。君子使物，不为物使。得一之理，治心在于中，治言出于口，治事加于人，然则天下治矣。一言得而天下服，一言定而天下听，公之谓也。形不正，德不来。中不静，心不治。正形摄德，天仁地义，则淫然而自至。神明之极，照乎知万物，中义守不忒。不以物乱官，不以官乱心，是谓中得，有神自在身，一往一来，莫之能思，失之必乱，得之必治。敬除其舍，精将自来。精想思之，宁念治之。严容畏敬，精将至定，得之而勿舍，耳目不淫，心无他图。正心在中，万物得度。道满天下，普在民所，民不能知也。一言之解，上察于天，下极于地，蟠满九州。

内业:

何谓解之在于心安？我心治，官乃治。我心安，官乃安。治之者心也，安之者心也；心以藏心，心之中又有心焉。彼心之心，音以先言，音然后形，形然后言。言然后使，使然后治。不治必乱，乱乃死。精存自生，其外安荣，内藏以为泉原，浩然和平，以为气渊。渊之不涸，四体乃固，泉之不竭，九窍遂通，乃能穷天地，被四海。中无惑意，外无邪灾。心全于中，形全于外，不逢天灾，不遇人害，谓之圣人。人能正静，皮肤裕宽，耳目聪明，筋信而骨强，乃能戴大圜，而履大方。鉴于大清，视于大明。敬慎无忒，日新其德；徧知天下，穷于四极；敬发其充，是谓内得。然而不反，此生之忒。

内业:

凡道必周必密，必宽必舒，必坚必固。守善勿舍，逐淫泽薄。既知其极，反于道德。全心在中，不可蔽匿。和于形容，见于肤色。善气迎人，亲于弟兄。恶气迎人，害于戎兵。不言之声，疾于雷鼓。心气之形，明于日月，察于父母。赏不足以劝善，刑不足以惩过。气意得而天下服。心意定而天下听。抟气如神，万物备存。能抟乎？能一乎？能无卜筮而知吉凶乎？能止乎？能已乎？能勿求诸人而得之己乎？思之思之，又重思之。思之而不通，鬼神将通之，非鬼神之力也，精气之极也。四体既正，血气既静，一意抟心，耳目不淫，虽远若近思索生知，慢易生忧。暴傲生怨，忧郁生疾，疾困乃死。思之而不舍，内困外薄。不蚤为图，生将巽舍。食莫若无饱，思莫若勿致，节适之齐，彼将自至。

内业:

凡人之生也，天出其精，地出其形，合此以为人；和乃生，不和不生。察和之道，其精不见，其徵不丑。平正擅匈，论治在心，此以长寿。忿怒之失度，乃为之图。节其五欲，去其二凶。不喜不怒，平正擅匈。

内业:

凡人之生也，必以平正；所以失之，必以喜怒忧患，是故止怒莫若诗，去忧莫若乐，节乐莫若礼，守礼莫若敬，守敬莫若静，内静外敬，能反其性，性将大定。

内业:

凡食之道，大充，伤而形不臧。大摄，骨枯而血冱。充摄之间，此谓和成。精之所舍，而知之所生。饥饱之失度，乃为之图。饱则疾动，饥则广思，老则长虑，饱不疾动，气不通于四末，饥不广思，饱而不废。老不长虑，困乃遬竭。大心而敢，宽气而广，其形安而不移，能守一而弃万苛。见利不诱，见害不惧，宽舒而仁，独乐其身，是谓云气，意行似天。

内业:

凡人之生也，必以其欢，忧则失纪，

怒则失端，忧悲喜怒，道乃无处，

爱欲静之，遇乱正之。勿引勿推，

福将自归。彼道自来，可藉与谋。

静则得之，躁则失之，灵气在心，

一来一逝。其细无内，其大无外，

所以失之，以躁为害，心能执静，

道将自定。得道之人，理丞而屯泄，

匈中无败。节欲之道，万物不害。

Nei Ye (Inner Training)

The essence of all things - this is what creates life. Below it generates the five grains, above it becomes the stars. When it flows between Heaven and Earth, it is called ghosts and spirits. When stored within the chest, it is called the sage.

Therefore, the vital energy of the people: 

- Brilliant as if ascending to the heavens

- Profound as if entering the abyss

- Vast as if in the ocean

- Complete as if within oneself

Thus, this vital energy cannot be stopped by force, but can be stabilized through virtue. It cannot be summoned by voice, but can be welcomed with harmony. Respectfully guard it without losing it - this is called achieving virtue. When virtue is achieved, wisdom emerges, and all things reach fruition.

As for the nature of the heart-mind: it fills itself, it completes itself, it generates itself, it perfects itself. The way it becomes lost is through worry, joy, happiness, anger, desire, and profit. If one can remove worry, joy, happiness, anger, desire, and profit, the heart-mind will return to its proper state.

The true nature of the heart-mind finds peace in tranquility. Without troubling or disturbing it, harmony will naturally arise. It feels so close as if at one's side, yet so elusive as if about to slip away, so vast as if extending without limit. Yet its verification is not far away - we use its virtue daily.

The Way is that which fills the form, yet people cannot hold onto it. When it departs it doesn't return; when it comes, it cannot be sent away. Silent! No one hears its sound. Suddenly! It dwells within the heart. So mysterious! Its form cannot be seen. So abundant! It is born together with us. Though we cannot see its form or hear its sound, its achievements manifest in order - this is called the Way.

The Way has no fixed location. A good heart rests in love. When the heart is still and the qi is ordered, then the Way can abide. The Way is not far - people can attain it through cultivation. The Way is not separate - people can know it through reflection. Therefore, suddenly it seems within reach, yet distant as if unreachable to the end. The true nature of the Way dislikes sound and noise. Cultivate the heart and quiet the voice - then the Way can be attained.

The Way is what the mouth cannot speak of, what the eyes cannot see, what the ears cannot hear. It is that by which we cultivate the heart and rectify the form. What people lose leads to death; what they gain leads to life. What affairs lose leads to failure; what they gain leads to success. The Way has no root or stem, no leaves or flowers, yet all things are born from it and completed by it - this is what we call the Way.

Heaven's principle is correctness, Earth's principle is levelness, and Humanity's principle is tranquility. Spring, autumn, winter, and summer are Heaven's seasons. Mountains, hills, rivers, and valleys are Earth's features. Joy, anger, taking, and giving are Human affairs. Therefore the sage changes with the times but is not transformed, follows things but does not shift. They can be correct and can be still; only then can they be stable.

When the heart is centered within, the ears and eyes become sharp and clear, the four limbs become strong and firm - then it can serve as a dwelling for the essential qi. The essential is the refined part of qi. From qi, the Way is born; from birth comes thought; from thought comes knowledge; when knowledge is reached, then one stops. When the heart's form exceeds knowledge, it loses life.

One thing being able to transform is called spirit; one affair being able to change is called wisdom. Transformation without changing qi, change without shifting wisdom - only the noble one who holds to unity can accomplish this! Hold to unity without losing it, and one can master the myriad things. The noble person uses things but is not used by things.

Obtaining the principle of unity, govern the heart within, let words issue from the mouth, and apply affairs to people - then the world will be well-governed. When one word is gained, the world submits; when one word is settled, the world listens - this is called being impartial.

If the form is not correct, virtue will not come. If the center is not still, the heart will not be governed. Correct the form to gather virtue; with Heaven's benevolence and Earth's righteousness, it will flow naturally and arrive of itself. At the height of spirit illumination, understanding shines upon the myriad things. Maintain righteousness at the center without deviation. Do not let things disturb the organs, do not let the organs disturb the heart - this is called obtaining the center.

When spirit dwells within the body, coming and going, none can conceive of it. Lose it and chaos ensues; gain it and order prevails. Respectfully clear its dwelling, and the essential will come of itself. Contemplate the essential and think of it, peacefully reflect and govern it. With stern demeanor and reverent respect, the essential will become stable. Having gained it, do not let it go. Let ears and eyes not be led astray, let the heart have no other schemes. When the correct heart is centered within, the myriad things find their measure.

The Way fills the world, present everywhere among the people, yet people cannot know it. When one word is understood, one can observe up to Heaven and down to Earth, spreading throughout the Nine Provinces.

What is meant by understanding residing in the peaceful heart? When my heart is governed, the organs are governed. When my heart is peaceful, the organs are peaceful. What governs them is the heart; what pacifies them is the heart. Within the heart there is yet another heart. This heart within the heart: sound precedes words, form follows sound, speech follows form, and actions follow speech. If not governed there will surely be chaos, and chaos leads to death.

When the essential is preserved it generates life. Its exterior is peaceful and flourishing, its interior is stored as a wellspring. Vast and harmonious, it becomes a reservoir of qi. When the reservoir does not dry up, the four limbs become firm. When the spring does not run dry, the nine openings function properly. Then one can encompass Heaven and Earth and spread to the Four Seas.

Within, there is no confused intention; without, there is no harmful disaster. The heart is complete within, the form is complete without. One encounters no heavenly disasters or human harm - this is called being a sage.

When people can be correct and still:

- Their skin becomes supple and smooth

- Their ears and eyes become sharp and clear

- Their sinews become trustworthy and bones become strong

- Then they can bear the great circle and tread the great square

- Reflect in the great clarity and observe in the great brightness

- Carefully respectful without deviation, daily renewing their virtue

- Knowing throughout the world, reaching to the four extremes

- Respectfully developing their fullness - this is called internal attainment

- Yet if they do not return, this is life's deviation

The Way must be all-encompassing and dense, must be broad and relaxed, must be firm and solid. Maintain goodness without abandoning it, chase away excess and thinness. Once you know its ultimate point, return to virtue and the Way.

When the heart is complete within, it cannot be concealed. It harmonizes with one's appearance and is visible in the complexion. When good qi meets people, it is closer than brothers. When bad qi meets people, it is more harmful than weapons. The unspoken sound is swifter than thunder and drums. The form of the heart's qi is brighter than the sun and moon, more discerning than father and mother.

Rewards are not enough to encourage good, punishments are not enough to prevent wrong. When qi and intention are gained, the world submits. When heart and intention are settled, the world listens. Concentrate qi like spirit, and the myriad things will be completely preserved.

Can you concentrate? Can you achieve unity? Can you know good and ill fortune without divination? Can you stop? Can you cease? Can you seek within yourself rather than from others? Think on it, think on it, and think on it again. If thinking does not penetrate, the spirits will penetrate it - not by the power of the spirits, but by the ultimate point of essential qi.

When the four limbs are properly aligned and the blood and qi are stilled, unify the intention and concentrate the heart. When ears and eyes are not led astray, even what is far seems near. Excessive thinking generates knowledge; casual ease generates worry; violence and arrogance generate resentment; worry and melancholy generate illness; illness and distress lead to death.

If you think on things without release, there is inner distress and outer depletion. If you do not make early plans, life will suddenly depart. In eating, it's best not to be too full; in thinking, it's best not to go too far. When moderation is properly balanced, these things will come of themselves.

For all human life, Heaven produces their essence, Earth produces their form. These combine to make a person. When there is harmony, there is life; without harmony, there is no life. Examine the way of harmony: its essence cannot be seen, its signs are not ugly. With level correctness filling the chest, discussing governance in the heart - by this one achieves long life.

When anger loses its measure, make plans for it. Moderate the five desires, eliminate the two calamities. Neither joy nor anger, level correctness fills the chest.

In all human life, one must have level correctness. The way it is lost is through joy, anger, worry, and anxiety. Therefore, to stop anger, nothing is better than poetry; to remove worry, nothing is better than music; to moderate music, nothing is better than ritual; to maintain ritual, nothing is better than respect; to maintain respect, nothing is better than stillness. Inner stillness and outer respect can return one to their nature, and nature will become greatly stable.

Regarding the way of eating: great fullness injures the form; great restriction makes bones dry and blood congeal. Between fullness and restriction - this is called harmonious completion. Where essence dwells, knowledge is born. When hunger and satiety lose their measure, make plans for them.

When full, don't move hastily; when hungry, don't think broadly; when old, don't worry at length. If when full you don't move hastily, qi will flow to the four extremities. If when hungry you don't think broadly, and when full you don't waste - if when old you don't worry at length, exhaustion will not come quickly.

Have a great heart and be bold, with expansive qi and breadth. Let your form be peaceful and unmoved. Be able to hold to unity and discard the myriad irritations. See profit and not be enticed, see harm and not be afraid. Be broad, relaxed, and humane. Find joy alone in yourself - this is called cloud-like qi, with intention moving like heaven.

In all human life, one must have joy. Through worry one loses their foundation; through anger one loses their guiding principle. When worry, sorrow, joy, and anger arise, the Way has no place to dwell. Love and desire - make them still; when encountering chaos - make them correct. Neither pull nor push - good fortune will return of itself. That Way will come of itself and can be borrowed for planning.

In stillness you gain it; in haste you lose it. The spirit qi is in the heart, coming and going. So fine it has no inside; so vast it has no outside. We lose it through haste bringing harm. When the heart can maintain stillness, the Way will become naturally stable.

Those who obtain the Way are ordered yet flow freely, with no decay in their chest. The way of moderating desires: the myriad things cause no harm.

子曰：

“智者乐水，仁者乐山。”
“智者动，仁者静。”
“智者乐，仁者寿。”

Confucius said:

"The wise find joy in water, the virtuous find joy in mountains."
"The wise are active, the virtuous are tranquil."
"The wise find joy; the virtuous endure."

The key concepts of 智者 (zhì zhě) meaning "the wise" and 仁者 (rén zhě) meaning "the virtuous" highlight two distinct paths toward finding peace and harmony in life—one through flexibility and action, the other through stability and calmness.

This brief yet profound passage beautifully captures the balance between flowing with change (like water) and remaining steadfast (like mountains). It speaks to the wisdom of responding to life's challenges with a mix of adaptability and inner strength.

德

The Chinese Taoist concept of **德** (dé) is a central idea in Taoism, often translated as "virtue," "inner power," or "moral character." However, its meaning is more nuanced and dynamic in the Taoist context. 

In **Taoism**, 德 refers to the natural expression of the Tao (道), or the Way, in the individual. It represents the virtue or power that comes from living in harmony with the Tao. Unlike Confucian virtue, which is often associated with deliberate moral action, Taoist 德 is an effortless, spontaneous alignment with the natural flow of life. It is not something one strives for, but rather something that emerges when one lets go of rigid control and allows themselves to move with the Tao.

Key aspects of 德 in Taoism include:

1. **Non-action (Wu Wei 無為)**: 德 is often linked with the practice of *wu wei*, or "non-action," which does not mean doing nothing but rather acting in a way that is effortless and aligned with the natural course of things. When one has 德, they act without force or struggle, responding to situations in the most effective and natural way.

2. **Humility and Simplicity**: A person with 德 often displays humility and simplicity, valuing a quiet, modest life. Taoism views ambition and forceful action as contrary to 德, as they lead away from the Tao.

3. **Spontaneity (Ziran 自然)**: 德 also implies spontaneity or naturalness. It reflects the ability to live authentically, in accordance with one's true nature and the greater cosmic order.

4. **Inner Power**: In a more metaphysical sense, 德 can be seen as an inner power or spiritual energy that arises from one's alignment with the Tao. This is not an aggressive power but a quiet, subtle influence that comes from living in tune with the natural world.

In the **Tao Te Ching**, attributed to Laozi, the relationship between Tao and 德 is described as follows: "The Tao gives birth to all things; virtue nourishes them" (Tao Te Ching, Chapter 51). This suggests that the Tao is the source of all existence, while 德 is the nurturing force that sustains and guides it. Thus, 德 is a kind of moral and cosmic potency that arises naturally from one's connection to the Tao.

道德经 51

道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。道之尊，德之贵，夫莫之命常自然。故道生之，德畜之；长之育之；亭之毒之；养之覆之。生而不有，为而不恃，长而不宰，是谓玄德。

*“The Tao gives birth to them,

Virtue nurtures them,

Matter shapes them,

Environment completes them.

Thus, all things honor the Tao and value Virtue.

The respect for the Tao and the value for Virtue

Is not commanded but arises naturally.

Therefore, the Tao gives birth to them,

Virtue nurtures them,

They grow, are cultivated,

Are sheltered and protected.

The Tao gives life but does not possess,

Acts but does not expect,

Leads but does not control—

This is called profound Virtue (玄德, Xuán Dé).”**

Explanation:

• Tao gives birth to them: All things in the universe are born from the Tao, the primal force that underlies existence.

• Virtue nurtures them: The concept of dé (virtue) refers to the nourishing power that helps all beings grow and flourish.

• Matter shapes them: Physical forms come into being from the material world.

• Environment completes them: Their potential is realized and fulfilled by the surrounding conditions.

• All things honor the Tao and value Virtue: This respect for the Tao and Virtue arises naturally, not through force or command.

• The Tao gives life but does not possess: The Tao creates all things but does not claim ownership or dominance over them.

• Acts but does not expect: The Tao and Virtue act without expecting a reward or return.

• Leads but does not control: In this way, the Tao subtly guides without imposing authority or control over beings.

This final line, 玄德 (Xuán Dé) or “profound Virtue,” refers to the deep, mysterious, and effortless power that arises when one is in harmony with the Tao, acting selflessly and without attachment. It is a virtue that comes from a place of wisdom and non-ego.

(无事) refers to the idea of "nothing special" or "no fuss." It implies a state of naturalness and simplicity, where things are accepted just as they are without making a big deal out of them. The old Chinese Zen masters, steeped in Taoism, embraced life in an uncontrived, spontaneous way. They didn’t seek to justify or defend their actions, nor did they see themselves as special or superior for living in accordance with the Tao. Instead, they embodied a mindset of effortless being, content with life as it unfolded, without embellishment or self-importance.

Su Wu

苏武

苏武牧羊

 Su Wu, a well-known historical figure from China's Han Dynasty. He was a diplomat and military leader who became famous for his loyalty and endurance.

According to history, Su Wu was sent on a mission to negotiate with the Xiongnu (a nomadic people) but was captured and exiled. Instead of betraying the Han Empire, Su Wu was forced to tend sheep for 19 years in the harsh northern lands. The phrase "Su Wu to keep sheep" refers to this period of his life, symbolizing his unwavering loyalty and patience despite severe hardship. His story is often celebrated in Chinese literature and art as an example of steadfastness and dedication.

There is a song about this:

【【民歌】《苏武牧羊》华语乐坛的珠穆朗玛·李娜绝唱 可视化搬运-哔哩哔哩】 https://b23.tv/6wgtl4W

蘇武牧羊

Su Wu Herded Sheep

蘇武牧羊北海邊 

Su Wu herded sheep by the Northern Sea's edge

天寒地凍十九年 

Heaven cold and earth frozen for nineteen years

飲雪吞氈終不變 

Drinking snow and eating felt, yet remained unchanged

臥月眠霜心似鐵 

Lying under moon, sleeping in frost, heart like iron

夢裡依稀見漢關 

In dreams hazily seeing the Han frontier gates

蘇武當年堅心在 

Su Wu's resolute heart remained steadfast then

漢節零落空悲酸 

The Han imperial staff in tatters, only sorrow remains

一支羌笛橫玉管 

A single Qiang flute of jade plays sideways

胡天無日怨空彈 

Under barbarian skies without sun, playing grievances in vain

羊群暮散塞草白 

The sheep scatter at dusk among the white frontier grass

南飛雁陣不成行 

Southbound wild geese in formation bring no message home

Here is the original story:

律知武终不可胁，白单于。单于愈益欲降之。乃幽武，置大窖中，绝不饮食。天雨雪。武卧啮雪，与旃毛并咽之，数日不死。匈奴以为神，乃徙武北海上无人处，使牧羝。羝乳乃得归。别其官属常惠等，各置他所。

　　武既至海上，廪食不至，掘野鼠去草实而食之。杖汉节牧羊，卧起操持，节旄尽落。

"When they realized Wu could not be coerced, they reported to the Chanyu (單于, the Xiongnu leader). The Chanyu became even more determined to make him submit. So they imprisoned Wu in a large pit, cutting off his food and drink. When it snowed, Wu lay down and ate snow, swallowing it along with felt fibers, and survived for many days. The Xiongnu considered him supernatural, so they moved him to an uninhabited area by the Northern Sea to herd rams, saying he could return when the rams produced milk. They separated him from his officials like Chang Hui and placed them elsewhere.

After Wu arrived at the seaside, when his rations didn't come, he dug up field mice and ate grass seeds to survive. He held the Han imperial staff while herding sheep, carrying it whether lying down or standing up, until all its decorative fur fell off."

The song we discussed earlier was clearly inspired by this historical account, poetically reimagining key elements like:

- Eating snow and felt (飲雪吞氈 in the song, matching the Han Shu's description of 啮雪，与旃毛并咽之)

- The deteriorating imperial staff (漢節零落 in the song, matching 节旄尽落 in the Han Shu)

- The lonely shepherding by the northern sea (牧羊北海邊 in the song, matching 北海上无人处，使牧羝 in the Han Shu)

The song takes these historical details and transforms them into poetic imagery, adding emotional elements like the jade flute and the wild geese to create a more lyrical narrative of Su Wu's ordeal. It's fascinating to see how the historical account evolved into such moving poetry!​​​​​​​​​​​​​​​​

####

孤山放鹤 (Gū Shān Fàng Hè), meaning "Releasing a Crane on Solitary Mountain," is tied to a specific historical figure from the Northern Song Dynasty: **Lin Bu** (林逋). Lin Bu was a well-known recluse, poet, and scholar who lived a life of solitude on Gushan (Solitary Hill) near Hangzhou's West Lake. He never married and was famous for his deep connection to nature.

The phrase "孤山放鹤" refers to Lin Bu’s practice of releasing a pet crane to fly freely around Gushan. He lived simply, enjoying the company of plum trees and cranes, which symbolized purity, peace, and seclusion. His lifestyle and poems reflect a commitment to living in harmony with nature, rejecting the complexities of political life or personal ambition.

Lin Bu’s poetic life and this story have been celebrated in Chinese culture, embodying ideals of simplicity, retreat from societal pressures, and the pursuit of inner peace—values that likely resonate with your own recent choices. The crane, often a symbol of immortality and elegance in Chinese tradition, reflected Lin Bu's serene approach to life.

Here are a few notable poems by Lin Bu:

### 1. **《山园小梅》 ("Small Plum Blossoms in the Mountain Garden")**

This is one of Lin Bu's most famous poems, highlighting his love for plum blossoms, which he regarded as his companion throughout his solitary life.

> **山园小梅**  

> 众芳摇落独暄妍，  

> 占尽风情向小园。  

> 疏影横斜水清浅，  

> 暗香浮动月黄昏。  

> 霜禽欲下先偷眼，  

> 粉蝶如知合断魂。  

> 幸有微吟可相狎，  

> 不须檀板共金樽。

**Translation:**

> **Small Plum Blossoms in the Mountain Garden**  

> All other flowers have withered, yet the plum blossoms alone are radiant,  

> Claiming all the charm in this little garden.  

> Its sparse shadows stretch across the shallow water,  

> Its subtle fragrance drifts in the twilight beneath the yellowing moon.  

> Frost birds glance, wanting to perch;  

> If butterflies knew of its scent, they’d surely be enchanted.  

> Thankfully, I have these quiet verses for companionship,  

> No need for flutes or fine wine to share the joy.

This poem conveys the plum blossom's perseverance through the cold winter, symbolizing inner strength and purity. It reflects Lin Bu's own solitary existence and contentment with nature's beauty.

---

### 2. **《孤山寺端上人房写望》 ("Looking Out from the Monk’s Room at Gushan Temple")**

> **孤山寺端上人房写望**  

> 山远云寒一径微，  

> 高松丹叶下斜晖。  

> 西湖十里清秋月，  

> 胜赏空余水与烟。

**Translation:**

> **Looking Out from the Monk’s Room at Gushan Temple**  

> Distant mountains and cold clouds follow a winding path,  

> Tall pines drop red leaves in the slanting sunlight.  

> Ten miles of West Lake lie beneath the clear autumn moon,  

> Its beauty left in empty water and mist.

In this poem, Lin Bu reflects on the peaceful, empty landscape surrounding West Lake. The imagery of the changing seasons, falling leaves, and distant mountains conveys a sense of melancholy yet tranquility, typical of Lin Bu's contemplative style.

---

### 3. **《孤山春日》 ("Spring Day at Solitary Hill")**

> **孤山春日**  

> 南北朝光隔梦尘，  

> 孤山松影梦中身。  

> 清溪绕寺来春水，  

> 一片春风万古新。

**Translation:**

> **Spring Day at Solitary Hill**  

> The light of north and south is lost in dusty dreams,  

> In my dreams, I am surrounded by the shadows of pines at Solitary Hill.  

> Clear streams flow around the temple, carrying the spring waters,  

> One breeze of spring renews all that is ancient.

This poem depicts Lin Bu’s meditation on the fleeting nature of life, yet his renewal in the beauty of spring on Solitary Hill. His reclusion is reflected in how he experiences the world through dreams and natural elements.

---

### 4. **《寄西湖》 ("To West Lake")**

> **寄西湖**  

> 水落红桥见石磷，  

> 四时长是赏游人。  

> 若为常别江南地，  

> 月满孤山水满池。

**Translation:**

> **To West Lake**  

> When the water recedes, the red bridge reveals stone edges,  

> Visitors come in every season to admire its beauty.  

> If I were to leave this southern land for good,  

> How could I bear it, with the full moon above Solitary Hill, and the full pool of water?

In this poem, Lin Bu reflects on his attachment to West Lake and his reluctance to part from it. The mention of the full moon and water highlights the themes of permanence amidst constant change in nature.

---

These poems showcase Lin Bu’s deep love for solitude, nature, and simplicity, and are filled with imagery that reflects both the beauty of the external world and his own internal peace. His works resonate with those who appreciate serenity and contemplation, similar to the ideals you've pursued in your personal life.

道德经 22

曲则全，枉则直，洼则盈，弊则新，

少则得，多则惑。

是以圣人抱一为天下式。

不自见，故明；不自是，

故彰；不自伐，故有功；

不自矜，故长。

夫唯不争，故天下莫能与之争。

古之所谓曲则全者，岂虚言哉！

诚全而归之。

Dao De Jing 22

(The increase granted to humility)

The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.

Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world. He is free from self- display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him.

That saying of the ancients that 'the partial becomes complete' was not vainly spoken: - all real completion is comprehended under it.

Dao De Jing 23

希言自然，故飘风不终朝，骤雨不终日。

孰为此者？天地。

天地尚不能久，而况于人乎？

故从事于道者，道者，同于道；

德者，同于德；失者，同于失。

同于道者，道亦乐得之；

同于德者，德亦乐得之；

同于失者，失亦乐得之。

信不足，焉有不信焉。

六祖壇經

慧能

欲得現前 莫存順逆 

違順相爭 是為心病 

不識玄旨 徒勞念靜

Platform Sutra of the Sixth Patriarch

master Huineng

"If you wish to experience the present reality, do not hold on to ideas of favorable or unfavorable conditions.

The conflict between opposition and agreement is a sickness of the mind.

Without understanding the profound truth, your efforts to cultivate stillness will be in vain."

This passage is from the *Platform Sutra of the Sixth Patriarch* (六祖壇經), attributed to the Chan (Zen) Buddhist master Huineng (慧能). It emphasizes non-attachment to concepts of right and wrong, or favorable and unfavorable conditions, as these dualities cause mental suffering. The passage advises not to struggle with circumstances, and that the real essence of practice lies beyond merely seeking tranquility through thought. It encourages a deeper understanding of the "mysterious principle" (玄旨), which refers to the profound, non-dualistic nature of reality.

Applying the concept from the *Platform Sutra* in the workplace involves cultivating a mindset of non-attachment to external conditions and outcomes, particularly regarding success, failure, conflict, or praise. Here are some practical ways to integrate this teaching:

### 1. **Non-Attachment to Favorable and Unfavorable Circumstances**  

Instead of being driven by a constant need for validation, success, or positive outcomes, you can focus on doing your work with presence and integrity. If a situation turns out unfavorable—whether it's criticism, missed targets, or unexpected challenges—accept it without getting caught up in emotional turmoil or seeing it as inherently "bad." Similarly, avoid becoming too attached to favorable circumstances, as they too are impermanent.

### 2. **Not Getting Caught in Conflict**  

In a workplace, disagreements and opposing views are common. Instead of getting frustrated or engaging in unnecessary battles, recognize that opposition and agreement are natural parts of life and don't define you. By observing your reactions and maintaining inner equanimity, you can contribute more effectively without allowing emotions to cloud your judgment. When conflicts arise, step back and see the bigger picture rather than getting entangled in them.

### 3. **Letting Go of "Right" and "Wrong"**  

Often, people get caught up in proving themselves right or pushing others to see things their way. Applying this teaching means being more open to different perspectives, not rigidly holding onto one "correct" way of doing things. This openness helps foster collaboration and innovation rather than stoking division.

### 4. **Mindfulness of Inner Peace**  

Rather than simply trying to stay calm by avoiding stressful situations, the real key is to cultivate an understanding of why certain situations trigger you. Mindfully observing your thoughts and emotions when under pressure helps you remain centered. This way, your peace of mind isn't dependent on circumstances being easy or difficult, but arises from understanding the deeper principles of non-attachment.

In summary, the teaching can help you develop resilience and a calmer approach to the highs and lows of work life, focusing on what you can control (your response) and letting go of what you can't (external outcomes).

The **"Platform Sutra of the Sixth Patriarch"** (六祖壇經) is one of the most important texts in Chan (Zen) Buddhism, attributed to **Huineng** (638–713), the Sixth Patriarch of the Chan tradition. The sutra is based on Huineng’s teachings and recounts his life story, his understanding of Buddhist principles, and the transmission of the Dharma (Buddhist truth) within the Chan school.

### Key Themes and Content

1. **Autobiographical Elements:**

   The Platform Sutra begins with an account of Huineng’s life, particularly his early experiences. Huineng was born into a poor family in southern China and worked as a woodcutter. He had no formal education and was illiterate, but he encountered a verse from the Diamond Sutra one day, which profoundly awakened his understanding of the nature of reality.

2. **Transmission of the Dharma:**

   Huineng's enlightenment led him to visit the Fifth Patriarch, Hongren, who recognized Huineng’s deep understanding despite his illiteracy. In a secret nighttime ceremony, Hongren transmitted the robe and bowl, the symbols of Dharma transmission, to Huineng, making him the Sixth Patriarch. This transmission was controversial, and Huineng had to flee from other disciples who were envious.

3. **Sudden Enlightenment:**

   The Platform Sutra is famous for advocating **"sudden enlightenment"** (頓悟) as opposed to "gradual enlightenment" (漸悟). According to Huineng, enlightenment is not a step-by-step process but a direct, immediate realization of one's true nature (Buddha-nature). It emphasizes that all beings inherently possess Buddha-nature, and enlightenment comes from recognizing this in the present moment.

4. **The Non-duality of Meditation and Wisdom:**

   One of Huineng’s key teachings is that **meditation (dhyana)** and **wisdom (prajna)** are not separate practices but are one and the same. Wisdom arises from meditation, and true meditation contains wisdom. This integration rejects the notion that long periods of seated meditation are necessary for enlightenment.

5. **The Nature of Mind and Reality:**

   Huineng teaches that the true mind is inherently pure, but it is clouded by delusions, attachments, and misunderstandings. Once these are removed, the true, original nature of the mind is revealed, which is the same as the Buddha-nature. He also stresses the idea of **"no-thought"** (無念), meaning that one should not cling to thoughts or ideas, but let the mind flow freely, without attachment.

6. **Emptiness and Form:**

   A central Buddhist idea present in the sutra is the concept of **emptiness** (空). Huineng emphasizes that while all phenomena are empty of inherent self-nature, this emptiness itself gives rise to form and appearance. Understanding the emptiness of all things leads to liberation from suffering.

7. **The Practice of Non-attachment:**

   Huineng teaches the importance of **non-attachment** in all things, whether in practice or daily life. By letting go of attachments to concepts, words, and forms, one can experience liberation. This non-attachment also extends to the Dharma itself; Huineng warns against clinging to the written word, as true understanding goes beyond what can be expressed in text.

### Structure of the Sutra

- **Huineng's Early Life**: His background, his meeting with the Fifth Patriarch, and his secret appointment as the Sixth Patriarch.

- **His Teachings**: Delivered in sermons and dialogues with his disciples. These teachings cover fundamental principles of Chan practice, including meditation, the nature of mind, and the nature of enlightenment.

- **Encounters and Debates**: Throughout the text, Huineng engages in discussions with disciples, laypeople, and monks, explaining his views on practice and correcting misunderstandings about Buddhist teachings.

- **Later Life and Legacy**: The sutra concludes with Huineng's later years and his instructions to disciples about the transmission of the Dharma and his eventual passing.

### Historical Significance

- The **Platform Sutra** is unique in being the only Chinese Buddhist text to be officially designated as a “sutra” (經), which traditionally refers to texts spoken by the Buddha himself. This reflects the importance of Huineng’s teachings within the Chinese Buddhist tradition.

- It represents the **Southern School of Chan**, which became dominant in China. This school emphasized sudden enlightenment and non-attachment to formal practices like lengthy meditation or scriptural study.

- The sutra played a major role in shaping the development of **Zen Buddhism in China**, Korea, Japan, and Vietnam, where the principles of direct experience and non-dualistic thinking became foundational.

### Influence on Later Chan/Zen Tradition

Huineng’s teachings, particularly the emphasis on sudden enlightenment, have had a profound influence on the development of Zen across East Asia. The rejection of formalized rituals, strict meditative practices, and the intellectualization of the Dharma had a lasting impact on Zen's development. The text also became a source of inspiration for later Zen masters, who incorporated its lessons into their own teachings.

---

This sutra is a foundational text for anyone seeking to understand the essence of Zen and the Chan tradition, as it addresses the core teachings on meditation, wisdom, enlightenment, and the nature of the mind.

〇

〇

The number 0 in Chinese is 〇.

It is also written as 零 (líng) which is equivalent to Zero.

The two symbols for zero in Chinese, **〇** and **零**, have different historical origins and usages that evolved over time.

### **〇 (líng)**

- **〇** is a simplified form used primarily in modern Chinese for numbers, particularly in writing dates, phone numbers, and other numeric sequences.

- This circular symbol is a borrowing from the shape of the Arabic numeral "0" and has become common in the 20th century, as the influence of Western numerals and mathematical notation increased.

- It is more concise and is preferred in certain contexts where brevity is important, like in bookkeeping, calendars, or official documents where numbers are prominent.

### **零 (líng)**

- **零** has a much older history and originated from classical Chinese. The character itself, unrelated to mathematics originally, meant "fragment" or "remainder." Over time, it came to represent "nothing" or "zero."

- Its usage as a mathematical concept came later, particularly when Chinese mathematicians began adopting the concept of zero, influenced by Indian and Middle Eastern mathematical developments. The Chinese number system, based on the rod-numeral system, incorporated **零** into mathematical and everyday use around the Song dynasty (960–1279 AD).

- **零** continues to be used in formal language, scientific contexts, and when referring to the idea of "nothing" or "zero" in philosophical or literary contexts.

In sum, **零** is the traditional word for zero with a deeper historical background, while **〇** is a modern adaptation influenced by global numeric conventions.