in Taoist yogic texts in much more physical terms than it is here, where the
Chan Buddhist northern Complete Reality influence is again manifest.
Wilhelm's translation of "instincts and movements” for "on the verge of
moving into action “ misconstrues both Chinese grammar and the nature of
the experience to which the passage refers. When the text speaks of this as a
secret that "has not been transmitted in a thousand ages “ it means that the
experience can only be understood firsthand.
5. Chan Buddhism traditionally describes the mechanism of delusion as
mistaking the servant for the master. In the metaphor of this passage, the
general is supposed to be a servant but instead usurps authority. According
to Chan Taoist psychology, the conscious mind (which does the thinking) is
supposed to be a servant of the original mind, but the activity of the
conscious mind tends to become so self-involved that it seems to have
become an independent entity. When "the sword is turned around “ in the
metaphor of our text, the original mind retrieves command over the
delinquent conscious mind.
6. The "chamber of the origin” means the source of awareness; keeping to
the chamber of the origin is turning around the light of consciousness to be
aware of its own source. In this way the mind is feed from compulsive
concern with its own productions. Through this practice it becomes possible
to control and order the conscious mind without force, by maintaining the
central position of the original mind.
