Neiye - Section 8 - The Core of the Heart

[dawei]

Section 8: The Core of the Heart

 

Eno

 

The Dao fills the world and spreads through everywhere that people dwell,
yet the people cannot understand it.
Through the explanation of a single phrase
one may penetrate to heaven, reach the limits of the earth,
and coil through all the nine regions.
What is this explanation?
It lies in setting the heart at rest.
When our hearts are regulated, the senses are regulated as well.
When our hearts are at rest, the senses are at rest as well.
What regulates the senses is the heart;
what places the senses at rest is the heart.
By means of the heart, a heart is enclosed –
within the heart there is yet another heart.
Within that heart’s core
the sound of a thought is first to speak:
after the sound of thought, it takes shape,
taking shape, there is speech,
with speech, there is action,
with action, there is order.
Without order, there must be disruption,
and with disruption, there is death.

 

Linnell:

 

道 滿 天 下 Dao fills the world
普 在 民 所 Every place the citizens are located,
民 不 能 知 也 But the citizens can not understand this!
一 言 之 解 With the liberation of one word :
上 察 於 天 Your head can observe what is in heaven,
下 極 於 地 Your lowest extreme is on earth,
蟠 滿 九 州 And your coils fill the nine provinces.
何 謂 解 之 What does it mean to be liberated by it?
在 於 心 安 You will reside in a calm heart/mind.
我 心 治 官 乃 治 I regulate my heart/mind and my senses are then regulated;
我 心 安 官 乃 安 I calm my heart/mind and my senses are then calm.
治 之 者 心 也 That which regulates them is the heart/mind!
安 之 者 心 也 That which calms them is the heart/mind!
心 以 藏 心 The heart/mind thus contains a heart/mind;
心 之 中 又 有 心 焉 The center of the heart/mind also has a heart/mind!
彼 心 之 心 In that heart/mind of the heart/mind :
意 以 先 言 Thought thus comes before words;
意 然 後 形 After thought comes form;
形 然 後 言 After form comes words;
言 然 後 使 After words comes manifestation;
使 然 後 治 After manifestation comes regulation.
不 治 必 亂 Without regulation, there will certainly be confusion;
亂 乃 死 Confusion, then death.

Roth

-- Section 14 --
1. The Way fills the entire world.
2. It is everywhere that people are,
3. But people are unable to understand this.
4. When you are released by this one word:
5. You reach up to the heavens above;
6. You stretch down to the earth below;
7. You pervade the nine inhabitated regions.
8. What does it mean to be released by it?
9. The answer resides in the calmness of the mind.
10. When your mind if well ordered, your senses are well ordered.
11. When your mind is calm, your senses are calmed.
12. What makes them well ordered is the mind;
13. What makes them calm is the mind.
14. By means of the mind you store the mind:
15. Within the mind there is yet another mind.
16. That mind within the mind: it is an awareness that preccedes words.
17. Only after there is awareness does it take shape;
18. Only after it takes shape it there a word.
19. Only after there is a word is it implemented;
20. Only after it is implemented is there order.
21. Without order, you will always be chaotic.
22. If chaotic, you die.

Shazi Daoren

-- Section 14 --
Dao fills all under heaven.
It exists everywhere that people are,
but people are unable to understand this.
One word explains it,
ascending to reach the sky,
descending to the limits of earth,
replete throughout the nine provinces.
How can I speak or explain it?
It exists in the calm Heart.
When my Heart is harnessed, my faculties are ordered.
When my Heart is calm, my faculties are calmed.
What orders them is the Heart;
what calms them is the Heart.
The Heart is used to harbor the Heart.
At the center of the Heart is another Heart;
the Heart within the Heart.
For awareness precedes words,
awareness then leads to formed reality,
formed reality then leads to words,
Words then lead to action,
action then leads to order.
To not be ordered invariably leads to disorder.
Disorder leads to death.

Yueya

-- Section 14 --
 The Dao fills all under the heavens.
It is everywhere where people reside,
But people are unable to recognize it.
When you explore the whole meaning,
You extend up to the heavens above,
And stretch down to the earth below.
You pervade the nine inhabited regions.
What does it mean to investigate this?
The answer resides in the calmness of the heart-mind.
When your heart-mind is well ordered,
The senses then are also well ordered.
When your heart-mind is calm,
The senses then are also calm.
The heart-mind is what makes them well ordered;
The heart-mind is what calms them.
You store the heart-mind by means of the heart-mind;
Within the heart-mind, there is yet another heart-mind.
That inner heart-mind is an awareness that precedes language.
Only after there is awareness is there form.
Only after there is form is there language.
Only after there is language is there usefulness.
Only after there is usefulness is there order.
Without order, you will inevitably be chaotic.
If chaotic, you die.

Reid:

 

151 道滿天下。
Dao fills the world.
152 普在民所,
It is widespread amongst the people,
153 民不能知也。
Yet the people cannot understand it.
154 一言之解,
One saying unravels it:
155 上察於天,
For what is above, study the Heavens;
156 下極於地,
For what is below, exhaust the limits of the Earth –
157 蟠滿九州。
Circling throughout the nine regions {18}. {19}
158 何謂解之,
So what does this saying reveal?
159 在於心安。
It is found in the peaceful heart.
160 我心治, 官乃治。
When my heart is orderly, my senses are orderly;
161 我心安, 官乃安。
When my heart is peaceful, my senses are peaceful.
162 治之者心也,
What sets them in order is the heart-mind;
163 安之者心也。
What makes them peaceful is the heart-mind.
164 心以藏心,
The heart-mind conceals another heart-mind.
165 心之中又有心焉。
Within the center of the heart-mind, there is another heart-mind.
166 彼心之心,
In this heart of the heart-mind,
167 音以先言,
There is a resonance (intention) which precedes words. {20}
168 音然後形,
Resonance is followed by forms;
169 形然後言。
Forms are followed by words;
170 言然 後使,
Words are followed by directives; {21}
171 使然後治。
Directives are followed by order.
172 不治必亂,
When there is disorder, there is sure to be confusion.
173 亂乃死。
Confusion leads to death. {22}

{18} See also, XSX 124-126
{19} “The nine regions” is an early term referring to regional divisions of China, independent of changing state or kingdom borders.
{20} “音 sound/tone,” appearing in the ‘received text’, is usually replaced in translations of lines 167-168 with “意 notion, intention, awareness.” See Nei Ye line 224 which speaks of “wordless tone.” That line also appears in XSX line 88 as “unspoken words.” “音 Tone,” therefore, may have had a significance regarding unspoken “sentiments,” as in a “resonance” or feeling in the heart-mind that induces thought.
{21} The word “使 directives” in line 170 means, literally, to send messages and instructions. This suggests a more perfect mental process than in chapter eight of the Ling Shu Jing which frames the more basic junctures that may or may not lead to a pathology. Regardless, there seems to be a common thread of metaphors between “envoy, messenger, directive (使)” in NY170 and the Ling Shu Jing’s “When thought travels a great distance (as though in search of it’s) beloved, this is called contemplation (lu). When contemplation arrives at its location, this is called wisdom (zhi).” More of this excerpt from the Ling Shu Jing can be read in my commentary on lines 1-22 of the Nei Ye.
{22} See XSX48-64 in comparison to NY159-173

[Taoist Texts]

14 hours ago, dawei said:

Reid:

 

151 道滿天下。
Dao fills the world.
152 普在民所,
It is widespread amongst the people,
153 民不能知也。
Yet the people cannot understand it.
154 一言之解,
.....
158 何謂解之,
So what does this saying reveal?
159 在於心安。
It is found in the peaceful heart.

All translators are beating around the bush, at times coming close but without quite capturing the meaning:

"There is just one phrase that explains Dao entirely: pacifying the heart".

There is a paralell paragraph in ZZ which explains the meaning of this one, using the same codewords "one word" and "calming the heart":

Quote

 

 

Yun Jiang replied, 'I also seem carried on by an aimless influence, and yet the people follow me wherever I go. I cannot help their doing so. But now as they thus imitate me, I wish to hear a word from you (in the case).' The other said, 'What disturbs the regular method of Heaven, comes into collision with the nature of things, prevents the accomplishment of the mysterious (operation of) Heaven, scatters the herds of animals, makes the birds all sing at night, is calamitous to vegetation, and disastrous to all insects - all this is owing, I conceive, to the error of governing men.' 'What then,' said Yun Jiang, 'shall I do?' 'Ah,' said the other, 'you will only injure them! I will leave you in my dancing way, and return to my place.' Yun Jiang rejoined, 'It has been a difficult thing to get this meeting with you, 0 Heaven! I should like to hear from you a word (more).' Hong Mang said, 'Ah! your mind (needs to be) nourished

《在宥 - Letting Be, and Exercising Forbearance》

 

 

 

 

 

Edited June 17, 2019 by Taoist Texts

[dawei]

9 hours ago, Taoist Texts said:

All translators are beating around the bush, at times coming close but without quite capturing the meaning:

"There is just one phrase that explains Dao entirely: pacifying the heart".

There is a paralell paragraph in ZZ which explains the meaning of this one, using the same codewords "one word" and "calming the heart"

 

I have come to really appreciate your brevity and accuracy in translation

 

[dawei]

On 6/16/2019 at 1:35 PM, dawei said:

Section 8: The Core of the Heart

What sets them in order is the heart-mind;
163 安之者心也。
What makes them peaceful is the heart-mind.
164 心以藏心,
The heart-mind conceals another heart-mind.
165 心之中又有心焉。
Within the center of the heart-mind, there is another heart-mind.
166 彼心之心,
In this heart of the heart-mind,
167 音以先言,
There is a resonance (intention) which precedes words. {20}
168 音然後形,
Resonance is followed by forms;
169 形然後言。
Forms are followed by words;
170 言然 後使,
Words are followed by directives; {21}
171 使然後治。
Directives are followed by order.
172 不治必亂,
When there is disorder, there is sure to be confusion.
173 亂乃死。
Confusion leads to death. {22}

{20} “音 sound/tone,” appearing in the ‘received text’, is usually replaced in translations of lines 167-168 with “意 notion, intention, awareness.” See Nei Ye line 224 which speaks of “wordless tone.” That line also appears in XSX line 88 as “unspoken words.” “音 Tone,” therefore, may have had a significance regarding unspoken “sentiments,” as in a “resonance” or feeling in the heart-mind that induces thought.
{21} The word “使 directives” in line 170 means, literally, to send messages and instructions. This suggests a more perfect mental process than in chapter eight of the Ling Shu Jing which frames the more basic junctures that may or may not lead to a pathology. Regardless, there seems to be a common thread of metaphors between “envoy, messenger, directive (使)” in NY170 and the Ling Shu Jing’s “When thought travels a great distance (as though in search of it’s) beloved, this is called contemplation (lu). When contemplation arrives at its location, this is called wisdom (zhi).” More of this excerpt from the Ling Shu Jing can be read in my commentary on lines 1-22 of the Nei Ye.
{22} See XSX48-64 in comparison to NY159-173

 

My gut feeling is that the heart within a heart is hidden spirit sense.

 

Here is his second justification to use Tone instead of Intention and I tend to agree again.   My feeling is that because XIN is so dominant in the text, folks want to fit words to it (ie: change tone to intent). 

 

I don't exactly like his second to last line... just say follow the parallel structure with:  Confusion is followed by disorder... and maybe finish with same...   Death is followed by Confusion.

 

I'm not sure it reads so well that way but it is more poetic in form. 

[dawei]

On 6/16/2019 at 1:35 PM, dawei said:

Linnell

 

我 心 治 官 乃 治 I regulate my heart/mind and my senses are then regulated;

 

Roth

-- Section 14 --
10. When your mind if well ordered, your senses are well ordered.

 

I'll give Roth some credit... ordered sounds much better.   Regulate sounds like a mechanical action.

[dawei]

17 minutes ago, dawei said:

 

My gut feeling is that the heart within a heart is hidden spirit sense.

 

Here is his second justification to use Tone instead of Intention and I tend to agree again.   My feeling is that because XIN is so dominant in the text, folks want to fit words to it (ie: change tone to intent). 

 

I don't exactly like his second to last line... just say follow the parallel structure with:  Confusion is followed by disorder... and maybe finish with same...   Death is followed by Confusion.

 

I'm not sure it reads so well that way but it is more poetic in form. 

 

Forgot to share this line from Yellow Emperors Classic of Medicine:

 

心藏神，肺藏魄，肝藏魂，脾藏意，腎藏志，是謂五藏所藏

 

[the] heart stores [the] spirit...

[Stosh]

The soul is nourished by the peace and order of the formless. These translations all ,at the end, deviate from the progression established at the start. Long ago , someone wanted to promote speech order fear of death and assertive control . So they twisted the ending to fit the conventional mindset.

Because yin leads to yang, the poem is supposed to return to the start, a perpetuating cycle. That's why they fall short... As Dawei touches on.

Edited June 17, 2019 by Stosh

[Bindi]

I like how Roth puts it:

 

15. Within the mind there is yet another mind.
16. That mind within the mind: it is an awareness that precedes words.
17. Only after there is awareness does it take shape;
18. Only after it takes shape it there a word.
19. Only after there is a word is it implemented;
20. Only after it is implemented is there order.
21. Without order, you will always be chaotic.
22. If chaotic, you die.

 

Chaos is the default position, it inevitably leads to death, if we can enter the mind within the mind then we can bring order to mental chaos, it requires the mind within the mind to direct the chaotic mind with a directive word. When the chaotic mind is ordered, there is life (though this is not specified here). 

[Taoist Texts]

On 6/16/2019 at 9:35 PM, dawei said:

160 我心治, 官乃治。
When my heart is orderly, my senses are orderly;
161 我心安, 官乃安。
When my heart is peaceful, my senses are peaceful.

everybody got this backwards being fooled by the sentence order. "i govern my heart by governing my senses"

[dawei]

7 hours ago, Bindi said:

I like how Roth puts it:

 

15. Within the mind there is yet another mind.
16. That mind within the mind: it is an awareness that precedes words.
17. Only after there is awareness does it take shape;
18. Only after it takes shape it there a word.
19. Only after there is a word is it implemented;
20. Only after it is implemented is there order.
21. Without order, you will always be chaotic.
22. If chaotic, you die.

 

Chaos is the default position, it inevitably leads to death, if we can enter the mind within the mind then we can bring order to mental chaos, it requires the mind within the mind to direct the chaotic mind with a directive word. When the chaotic mind is ordered, there is life (though this is not specified here). 

 

I think it is implied, though not specified. 

[dawei]

3 hours ago, Taoist Texts said:

everybody got this backwards being fooled by the sentence order. "i govern my heart by governing my senses"

 

I think that does make more sense.... of the senses...

[Bindi]

"i govern my heart by governing my senses." I govern my senses by...? 

 

16 minutes ago, dawei said:

 

I think it is implied, though not specified. 

 

Yes very much implied, and specified in numerous places later in the text. 

Edited June 18, 2019 by Bindi

[dawei]

On 6/16/2019 at 1:35 PM, dawei said:

Section 8: The Core of the Heart

Reid:

 

151 道滿天下。
Dao fills the world.
152 普在民所,
It is widespread amongst the people,
153 民不能知也。
Yet the people cannot understand it.
154 一言之解,
One saying unravels it:
155 上察於天,
For what is above, study the Heavens;
156 下極於地,
For what is below, exhaust the limits of the Earth –
157 蟠滿九州。
Circling throughout the nine regions 

 

Seems a rather bizarre statement overall.   And why bring up the nine regions.... sounds so Yu.  So means everywhere (Dao fills the world).

 

155 上察於天,
156 下極於地,

 

This seems completely strange.  And the placement of Ji in particular, in contrast to Cha. 

 

The first sentence is a Kanyu idea, precursor  to Feng Shui.   The second one's use of Ji seems atypical, or i'm not getting it.

 

My best guess is like:

Above, observe the heavens

Below, explore the earth

 

 

[dawei]

40 minutes ago, Bindi said:

"i govern my heart by governing my senses." I govern my senses by...? 

 

It's kind of a circular argument

 

[dawei]

ok, I just got it. IMO, The lines go as:

 

151 道滿天下。= Dao reaches the limits of Heaven and earth
152 普在民所,
153 民不能知也。
154 一言之解,
155 上察於天, = Look above to see the limits of heaven
156 下極於地, = Look below you to see the limits of earth 
157 蟠滿九州。
158 何謂解之,
159 在於心安。
 

 

 

[Stosh]

night - day - night -day - night - day -night - day - day 

Error error will Robinson ! , does not compute 

 you do not 'circle' anything , by studying the sky,  by looking up 

 

 

For what is above, exhaust the limits of the Earth 
For what is below, study the Heavens;

Circling throughout the nine regions 

Edited June 18, 2019 by Stosh