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  1. I would agree, The only way I can make sense of it is that emptiness is a part of all of it. So it is laying out a Oneness aspect to ones realization and the emptiness of it as well.
  2. I would agree, in Dzogchen emptiness is often referred to as infinite potential. This is from the Lankavatara Sutra. I really like this definition myself. Light teaching.
  3. 81. PROPOUNDING THE ESSENTIAL. 1. True words are not pleasant; pleasant words are not true. The good are not contentious; the contentious are not good. The wise are not learned; the learned are not wise. 2. The holy man hoards not. The more he does for others, the more he owns himself. The more he gives to others, the more will he himself lay up an abundance. 3. Heaven's Reason is to benefit but not to injure; the holy man's Reason is to accomplish but not to strive.
  4. 77. HEAVEN'S REASON. 1. Is not Heaven's Reason truly like stretching a bow? The high it brings down, the lowly it lifts up. Those who have abundance it depleteth; those who are deficient it augmenteth. 2. Such is Heaven's Reason. It depleteth those who have abundance but completeth the deficient. 3. Man's Reason is not so. He depleteth the deficient in order to serve those who have abundance. p. 128 4. Where is he who would have abundance for serving the world? 5. Indeed, it is the holy man who acts but claims not; merit he acquires but he does not dwell upon it, and does he ever show any anxiety to display his excellence?
  5. 76. BEWARE OF STRENGTH. 1. Man during life is tender and delicate. When he dies he is stiff and stark. p. 127 2. The ten thousand things, the grass as well as the trees, while they live are tender and supple. When they die they are rigid and dry. 3. Thus the hard and the strong are the companions of death. The tender and the delicate are the companions of life. Therefore he who in arms is strong will not conquer. 4. When a tree has grown strong it is doomed. 5. The strong and the great stay below. The tender and the delicate stay above.
  6. 73. DARING TO ACT. 1. Courage, if carried to daring, leads to death; courage, if not carried to daring, leads to life. Either of these two things is sometimes beneficial, sometimes harmful. 2. "Why ’t is by heaven rejected, Who has the reason detected?" Therefore the holy man also regards it as difficult. 3. The Heavenly Reason strives not, but it is sure to conquer. It speaks not, but it is sure to respond. It summons not, but it comes of itself. It works patiently, but is sure in its designs. 4. Heaven's net is vast, so vast. It is wide-meshed, but it loses nothing.
  7. 69. THE FUNCTION OF THE MYSTERIOUS. 1. A military expert used to say: 'I dare not act as host [who takes the initiative] but act as guest [with reserve]. I dare not advance an inch, but I withdraw a foot." 2. This is called marching without marching, threatening without arms, charging without hostility, seizing without weapons. 3. No greater misfortune than making light of the enemy! When we make light of the enemy, it is almost as though we had lost our treasure--[compassion]. 4. Thus, if matched armies encounter one another, the one who does so in sorrow is sure to conquer.
  8. 66. PUTTING ONESELF BEHIND. 1. That rivers and oceans can of the hundred valleys be kings is due to their excelling in lowliness. Thus they can of the hundred valleys be the kings. 2. Therefore the holy man, when anxious to be above the people, must in his words keep underneath them. When anxious to lead the people, he must with his person keep behind them. 3. Therefore the holy man dwells above, but the people are not burdened. He is ahead, but the people suffer no harm. 4. Therefore the world rejoices in exalting him and does not tire. Because he strives not, no one in the world will strive with him.
  9. 64. MIND THE INSIGNIFICANT. 1. What is still at rest is easily kept quiet. What has not as yet appeared is easily prevented. What is still feeble is easily broken. What is still scant is easily dispersed. 2. Treat things before they exist. Regulate things before disorder begins. The stout tree has originated from a tiny rootlet. A tower of nine stories is raised by heaping up [bricks of] clay. A thousand miles' journey begins with a foot. 3. He that makes mars. He that grasps loses. The holy man does not make; therefore he mars not. He does not grasp; therefore he loses not. The people when undertaking an enterprise are always near completion, and yet they fail. 4. Remain careful to the end as in the beginning and you will not fail in your enterprise. 5. Therefore the holy man desires to be desireless, and does not prize articles difficult to obtain. He learns, not to p. 120 be learned, and seeks a home where multitudes of people pass by. 6. He assists the ten thousand things in their natural development, but he does not venture to interfere
  10. 63. CONSIDER BEGINNINGS. 1. Assert non-assertion. Practise non-practice. Taste the tasteless. Make great the small. Make much the little. 2. Requite hatred with virtue. 3. Contemplate a difficulty when it is easy. Manage a great thing when it is small. 4. The world's most difficult undertakings necessarily originate while easy, and the world's greatest undertakings necessarily originate while small. 5. Therefore the holy man to the end does not venture to play the great, and thus he can accomplish his greatness. 6. Rash promises surely lack faith, and many easy things surely involve in many difficulties. 7. Therefore, the holy man regards everything as difficult, and thus to the end encounters no difficulties.
  11. 62. PRACTISE REASON. 1. The man of Reason is the ten thousand creatures' refuge, the good man's wealth, the bad man's stay. 2. With beautiful words one can sell. With honest conduct one can do still more with the people. 3. If a man be bad, why should he be thrown away? Therefore, an emperor was elected and three ministers appointed; but better than holding before one's face the jade table [of the ministry] and riding with four horses, is sitting still and propounding the eternal Reason. 4. Why do the ancients prize this Reason? Is it not, say, because when sought p. 118 it is obtained and the sinner thereby can be saved? Therefore it is world-honored.
  12. 56. THE VIRTUE OF THE MYSTERIOUS. 1. One who knows does not talk. One who talks does not know. Therefore the sage keeps his mouth shut and his sense-gates closed. p. 113 2. "He will blunt his own sharpness, His own tangles adjust; He will dim his own radiance, And be one with his dust." 3. This is called profound identification. 4. Thus he is inaccessible to love and also inaccessible to enmity. He is inaccessible to profit and inaccessible to loss. He is also inaccessible to favor and inaccessible to disgrace. Thus he becomes world-honored
  13. 55. THE SIGNET OF THE MYSTERIOUS. 1. He who possesses virtue in all its solidity is like unto a little child. 2. Venomous reptiles do not sting him, fierce beasts do not seize him. Birds of prey do not strike him. His bones are weak, his sinews tender, but his grasp is firm. He does not yet know the relation between male and female, but his virility is strong. Thus his metal grows to perfection. A whole day he might cry and sob without growing hoarse. This shows the perfection of his harmony. 3. To know the harmonious is called the eternal. To know the eternal is called enlightenment. 4. To increase life is called a blessing, and heart-directed vitality is called strength, but things vigorous are about to grow old and I call this un-Reason. 5. Un-Reason soon ceases!
  14. 54. THE CULTIVATION OF INTUITION. 1. "What is well planted is not uprooted; What's well preserved can not be looted!" 2. By sons and grandsons the sacrificial celebrations shall not cease. 3. Who cultivates Reason in his person, his virtue is genuine. Who cultivates it in his house, his virtue is overflowing. Who cultivates it in his township, his virtue is lasting. Who cultivates it in his country, his virtue is abundant. Who cultivates it in the world, his virtue is universal. 4. Therefore, By one's person one tests persons. By one's house one tests houses. By one's township one tests townships. By one's country one tests countries. By one's world one tests worlds. 5. How do I know that the world is such? Through IT
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