《心目論》

Interpretation of "On the Mind and Eyes" in Plain Language

Human life exists through the union of spirit (Shen) with physical form, where the space between the heart (literally "inch-square") serves as the abode of the numinous. When the mind is tranquil, the spirit flourishes and the body finds harmony; when agitated, the spirit weakens and the form decays. Only by deeply rooting oneself in stillness and reaching utmost serenity can one cultivate one's innate nature.

What disturbs the spirit is the mind; what disturbs the mind is the eyes. No deviation from original authenticity is more severe than this. Hence, the relationship between "mind and eyes" is discussed here to dissolve obstructions and purify the spirit.

The author first presents the mind's aspiration: "I wish to dwell in quiet seclusion, aligning with my nature to pursue the realm of emptiness (Xiyi), abiding peacefully in the cosmic harmony of Taiji, traversing the unimpeded paths of existence, transcending the cycles of life and death to enter the domain of divine illumination. Riding the primordial Qi into boundless distance, merging with the infinite cosmos. Why must you, my eyes, observe when I seek stillness? Why must you scrutinize the myriad things when I desire purity?"

The eyes retort indignantly: "Have you not heard? Just as rulers govern the world through hierarchical order—where Yao's subjects deserve rewards and Jie's people merit punishment—all beings follow the sovereign's law. You, the mind, are the ruler of this bodily kingdom, the numinous abode. When you stray from the Dao, I reject; when you accord with it, I accept. Auspiciousness and calamity both gather through your agency. Must we wait until chaos reigns to suppress rebellion? Until the Five Emotions (joy, anger, sorrow, delight, desire) overflow before seeking clarity? Why not cease your deluded thoughts and preserve your essential Qi (Jingqi)?"

[The subsequent passage describes the eyes' delusion by external phenomena:] When the eyes fixate on distinguishing self from objects, weighing rights and wrongs—exulting in glory, grieving at humiliation, satisfied with surplus yet lamenting lack—the spirit becomes as unsettled as swirling storm clouds or streaking meteors. Gazing at Yan's soil stirs sentimental longing; beholding Wu's city gates raises one's hackles; surveying Chu's territory evokes lasting nostalgia; overlooking Qi's plains brings tearful attachment. All these tangled thoughts arise from the eyes being dazzled by external forms.

This passage explores the relationship between the mind and external phenomena, between innate authenticity and desires. Here's a plain interpretation:

When the human mind is driven by desires and becomes restless, it's like being spurred by drumbeats to chase after external things. This disrupts one's original nature (innate authenticity), confuses the primordial spirit (Shen), and goes against natural disposition. How can one not then sink into the illusions of the material world and lose their way at the crossing of natural origins? So let me respond to your confusion: having already been stained by worldly dust, you instead blame me (the mind). Alas, where does this fault truly originate?

The mind says to the eyes: "Between you and me, who can comprehend the true meaning? Why do we appear separate yet remain mysteriously connected? Since external things have become burdens, why not choose the right path—together transcend the fetters of worldly troubles and ascend to the realm of pure serenity. We can ingest the vast primordial Qi (vital energy), absorb the morning light, chew on jade-like herbs and celestial blossoms, and rinse our mouths with jade nectar. Then we may hope for our spiritual nature to grow wings, soaring freely through clouds and mist, ascending to the Three Pure Ones (the Jade, Upper, and Supreme Purity heavens), and cutting off all ties to the eight wastelands below. We'll befriend immortals like Chisongzi and Prince Qiao, taking the rhythms of heaven and earth as our constant way. At that point, how could praise or blame affect us? What would gain or loss matter? This is my plan—what do you think?"

The eyes reply: "You're close to the truth, but not yet complete. What you describe still contains restlessness beneath the surface calm, your words still carry traces of worldly dust, and regarding the fundamental method of returning to the source, you remain unclear. The truly transcendent state (Xiyi: Laozi's description of the Dao's nature) takes up no space when folded, yet has no boundaries when unfurled—boundlessly empty, profoundly unfathomable. Only by completely relinquishing attachments can one attain the true Dao; focusing on minutiae makes one lose the greater meaning, and deliberately trying to forget shadows only reinforces their presence. How can one truly transcend profit and loss this way?"

A genuinely empty and tranquil mind naturally gives rise to illumination (an empty room produces light)—this is the manifestation of Dao and De (Virtue). By cutting off human calculations before things manifest, one can harmonize with heavenly principle. Therefore:

• The Mysterious Origin (Laozi) sheathed his brilliance to contemplate the profound
• The Cultured Sage (Confucius) set aside thought to respond to forms
• The Yellow Emperor attained the Dao through formlessness
• Guangchengzi awakened to truth in primordial darkness
• Yan Hui achieved understanding through Zuowang (sitting in forgetfulness)
• Zhuangzi comprehended celestial patterns by observing natural principles

The truths verified by sages throughout history show us: this cannot be attained through cleverness. Just as still water reflects clearly, and an unclouded mirror shows things distinctly. There's no need to deliberately withdraw from the world—with inner peace, one can dwell in constant serenity while resonating with all things. Not striving to shine yet naturally luminous, not forcing secrecy yet naturally profound. Dissolving distinctions of beginning and end, becoming one with all existence. Following nature, one never loses; walking the smooth path ensures eternal auspiciousness. But abandoning the root to chase branches, even the most refined pursuit will meet obstacles. Why? Like accumulated water...

This scripture elucidates how practitioners can attain unity with the Dao through serene cultivation.

The text describes: Just as dragons coil in lush forests and divine beasts dwell in mountain caverns, the supreme truth of the Dao resides in profound emptiness. Without relinquishing external attachments, how can one comprehend the inner void? Only by forgetting the physical form and maintaining stillness—wiping away distractions like polishing a mirror—can one naturally open the Mysterious Pass (a crucial point in cultivation) and break free from the depths of obscurity.

Thus, one transcends worldly bonds, riding the Eight Auspicious Visions (celestial omens of the Daoist paradise) to ascend the nine heavens, beholding the splendor of the Golden Palace (celestial court) and wandering the vastness of the Purple Court (immortal realm). Viewing endless kalpas as but a fleeting moment, the mind sheds all entanglements, growing lucid in clarity, yet never hurried in action.

The author expresses gratitude for the enlightenment granted by vision: It awakened him to virtuous teachings and profound truths, rousing him from the great dream and opening the gate of Profound Mystery. Elevating him to the realm of truth, admitting him into the Mysterious Gate (portal of cultivation), it allows him to roam boundless wilderness and infinite origins. Neither drifting with the current nor forcing solitude, neither seeking stillness nor resounding noise.

He preserves eternal bliss, embracing the True Essence (primordial Qi) forever. What seems discarded is not abandoned; what appears deepened grows ever more profound. He penetrates the origin of creation, comprehending the heart of heaven and earth. Freed from the limits of ordinary sight, he perceives emptiness within all things, hearing celestial music like echoes in a valley. Taking nature as companion and desirelessness as friend, he needs no urging by worldly concerns.

Preserving innate nature, he restrains desires before they arise and dissolves disturbances before they manifest. Forgetting the vastness of heaven and earth, overlooking the minuteness of autumn down. Dwelling in silence yet hearing harmony, submerged in chaos yet beholding light. Aligning with the cycles of all things, he withdraws radiance to enter seclusion. Even if gales churn the sea, thunder splits mountains, or flames scorch marshes, he remains at ease. Whether in motion or stillness, no deliberate thought is needed.