Knowing what you know now - you can see just how careful he is being - when translating just the opening lines of the Dao De Jing. It is problematic and we must not allow quick or shallow interpretations. Many modern Chinese people are just as clueless as this is a specialised field.
Dear A
A story that sometimes comes to mind is something Richard Hunn once told me whilst visiting the UK (from Japan) in the early 2000s. He said that at one time in his life, he was living in a bed-sit - but one where other members in the house used to "walk" through his room during the day or night to access the toilet and kitchen, etc. He said that he used the situation to apply the huatou properly and to a greater depth - outside his comfort zone. He described the people entering, traversing, and leaving his living space as "waves" of phenomena arising, stabilising, and falling apart. He was able to distance himself from his physical surroundings as for most of the time, there was no urgency to "respond" to - or "interact" with - the people or circumstance. He was able to detach from the material circumstances around him - and "look within" - toward the empty mind ground. This is similar to the monastic position where everything is strictly controlled in the monastery - essentially an eternally repeating regimen where all basic needs are met - freeing the mind to move its awareness from the "outside" world to the "interior" of perception. Of course, this changes slightly with the hermit - who might live in a cave, at the foot of a tree, a hut, or some other remote place - free from any external support mechanism. Usually, a young monk trains in a monastery (where everything is provided) and progresses to living alone (with no support mechanisms).
Perhaps this is a progression to moving away from predicting or relying on preconceived outcomes. Lay and monastic are two-sides of the same coin with the empty mind ground underlying both manifestations (Vimalakirti). Again, "Neither attached to the void - or hindered by phenomena". The question becomes one of path of access - but the method (returning thoughts to their empty essence) is the same. Within China, the "Dao" (Way) is used interchangeably to refer to the "path" and the "destination". Sometimes, this distinction is subtle and the nuance is lost in translation. Still, Charles Luk, who read copious amounts of Daoist texts, and was of the opinion that the Dao De Jing is the essence of all Daoist teaching. Placing the opening chapters into into a coherent and relevant English-language context is still an ongoing process. Many shuffle the words around - copying one another's translations. The assumption is that what came before is "correct" and that these conventions simply require re-organising. The problem is that these "assumptions" may not be correct, precise, or even relevant. First principles must be re-established time and time again as a better understanding develops. Many are surprised, as they understandably work from a select number of translations - forming an integrative understanding - but when they see the original Chinese text and look at the literal meaning, quite often there is a slippage of meaning.
The problem with personal development within Ch'an is the detaching from the external, the penetrating of the empty mind ground within, and then the integration of the two - which is easier said than done. Many ignore this difficulty as its recognition might take away the momentum of developmental purpose. Even after penetrating the empty mind ground - and when living in the material world - "klesa" (defilements) bubble-up in the mid-mind (that is the cognitive space between the empty mind ground and the material world of perception in the fore-mind) as responses to phenomenal reality. These reactions, as you know, are good, bad. and neutral, and the bread and butter of everyday life. In other words, the waves of "change" are incessant, ongoing, and never-ending.As they unfold - we change and mature. Experience equals process. It is interesting that when people meet - they swap stories of "change" - perhaps this is the currency of human communication - and the reason the ancient Chinese people developed an entire Classical Text dedicated to its interpretation. The main text of the Book of Change (Yijing) the oldest parts - do not use the term "Dao" - which begins with the Commentaries associated with Confucius (or his disciples and followers - perhaps even relatives). I suppose everything has an origin.
Best Wishes
Adrian
Adrian
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