by Guan Zi
Stillness has the power to overcome movement.
83 靜則能制動 矣 , 故曰靜乃自得。
Thus it is said, “when still, you naturally obtain it”
84 道在天地之間 也 ,
The Dao exists between Heaven and Earth.
85 其大無外，其小無 內 ,
It is so large that it is without an exterior, it is so small that it is without an interior;
86 故曰不遠而難極也。
Thus it is said , “The Way is not far off, yet people are unable to reach it. ”
87 虛之與人也無間。
Between emptiness and human beings, there is no space,
88 唯聖人得虛 道 ,
Yet only sages attain the emptiness of Dao.
89 故曰並處而難得。
Thus, it is said , “dwelling in the same place, yet is difficult to obtain.”
90 世人之所職者精 也 ,
What people occupy themselves with today is jing-essence.
91 去欲則 宣 ,
Getting rid of desires should be the priority.
92 宣則靜 矣 ,
From this follows quiet stillness;
93 靜則 精 ,
Quiet stillness brings about jing-essence;
94 精則獨立矣。
From jing essence, singularity is established.
95 獨則 明 ,
Singularity brings about illumination;
96 明則神矣。
Illumination brings about spirit;
97 神者至貴 也 ,
As for spirit, this is reaching the treasure.
98 故館不辟 除 , 則貴人不舍 焉 ,
Hence, when public offices are not emptied, neither treasures, nor people, will occupy them.
99 故曰不潔則神不處。
Thus it is said “If (the residence) is not pure, then the spirit will not reside (there).” [129]
100 人皆欲知而莫索 之 ,
“All people desire knowledge, yet none can find it.” [130]
101 其所以知彼 也 , 其所以知此也。
There is something by which “that” is known, and something by which “this” is known.
102 不修之 此 , 焉能知彼？
If you do not study “this,” how can you know “that?” [131]
103 修之 此 , 莫能虛矣。
For studying “this,” nothing is as capable as emptiness.
104 虛者無藏也。
Emptiness is absent of accumulation. [132]
105 故 曰 : 去知則奚率求 矣 ,
Thus it is said: “If you relinquish ‘knowing,’ what is there to seek after? [133]
106 無藏則奚設矣，
Without accumulating, what is there to establish?” [134]
107 無求無設，則無慮。
Seeking nothing, and establishing nothing, there is nothing to worry about.
108 無慮則反覆虛矣。
Without worries, one reverts to emptiness. [135]
109 天之 道 , 虛其無形。
The Dao of Heaven is empty and without form.
110 虛則不 屈 ,
Because it is empty, it is not exhausted. [136]
111 無形則無所 位 ,
Because it is without form, it is without location,
112 無所 位 , 故遍流萬物而不變。
Without a (central) throne, it is thus everywhere, circulating amongst the myriad things, yet never changing.
113 德者道之 舍 ,
Virtue is the abode of Dao.
114 物得以生。
When things attain (Virtue), they live. [137]
115 生知得以職道之精。
Being alive, they can know the office of Dao’s essence.
116 故德者得 也 ,
Thus, Virtue (De) also means “attainment (de).” [138]
117 得也 者 , 其謂所得以然 也 ,
As for this attainment, it is called “attaining the causality.” [139]
118 以無為之謂 道 ,
The effortlessness of this (causality) is called “Dao.”
119 舍之之謂德。
The abode of Dao is called “Virtue.”
120 故道之與德無間。
Thus, between Dao and Virtue, there is no space.
121 故言之者不別也。
For this reason, it is said “they are not separate.”
122 間之理 者 , 謂其所以舍也。
The principle of this space is called “their abiding place.” [140]
123 義 者 , 謂各處其宜也。
Of right conduct (yi), it is said, “each circumstance has an appropriate response.”
124 禮 者 , 因人之 情 ,
Social customs (li) are based on (considering) the feelings of others,
125 緣義之理，而為之節文者也。
And pertain to principles of right conduct and cultured formalities.
126 故禮者謂有理 也 ,
Thus, of social custom, it is said that there are principles.
127 理也 者 , 明分以諭義之意也。
These principles are for clearly perceiving differences, and explaining the aims of right conduct.
128 故禮出乎 義 ,
Thus, social customs come from right conduct;
129 義出乎 理 ,
Right conduct comes from principles;
130 理因乎宜 [141] 者也。
Principles are based on appropriateness;
131 法者所以同 出 ,
And law [142] is what causes all of these to mutually arise.
132 不得不然者也。
We would not have one if not for what preceded it.
133 故殺僇禁誅以一之 也 ,
Thus, murder is despised, prohibited, and punished for the same reason.
134 故事督乎 法 ,
And thus, affairs are supervised by law.
135 法出乎 權 ,
Law come from authority,
136 權出乎道。
And authority comes from Dao. [143]
137 道也 者 ,
As for Dao,
138 動不見其 形 ,
It moves yet its form is not seen.
139 施不見其 德 ,
It provides, yet its virtue is not seen.
140 萬物皆以 得 ,
The myriad things all obtain through it,
141 然莫知其極。
Yet still nothing knows its limits.
142 故曰可以安而不可說也。
Thus, it is said: “(The Great Dao) can bring peace and stability, yet it cannot be explained.”
143 (直)人 , 言至也； [144]
“ The correct ma n ” refers to one who is refined.
144 不 宜 , 言應也。
“ (If his words) did not refer to propriety ” speaks of responding. [145]
145 應也 者 , 非吾所 設 ,
Because this response (meant to teach propriety) is not for me to give,
146 故能無宜也。
(People) can do without such teachings on propriety. [146]
147 不 顧 , 言因也。
“(If he did not speak of) filial duties” refers to the basis. [147]
148 因也 者 , 非吾所 顧 ,
The basis is not my filial duty.
149 故無顧也。
Thus, (the people would be better off) without (such talk of) filial duties. [148]
150 不出於 口 , 不見於 色 ,
“If (these words) did not leave his mouth, nor did his face reveal them”
151 言無形也。
Refers to formlessness.
152 四海之 人, 庸知其 則 ,
“All people within the four seas would return to their commonalities and understand these rules”
153 言深囿也。
Refers to (all people within) the furthest limits.
154 天之道 �
� ,
The way of Heaven is to be empty.
155 地之道 靜 ,
The way of Earth is to be quiet and still.
156 虛則不 屈 ,
Empty, it is not exhausted.
157 靜則不 變 ,
Quiet and still, it does not change.
158 不變則無 過 ,
Unchanging, it is without excess.
159 故曰不伐。
Thus, (the text) say s “(from this, one should learn) not to boast.”
160 潔其 宮 , 闕其 門 ,
“Purify the temple, unblock the gates,” [149]
161 宮 者 , 謂心也。
“The temple” refers to the heart-mind.
162 心也 者 , 智之舍也。
The heart-mind is the abode of wisdom.
163 故曰 宮 ,
Therefore it is called “the temple.”
164 潔之 者 , 去好過 [150] 也。
To purify it is to get rid of liking and rejecting.
165 門 者 , 謂耳目 也 ,
“The gates ” refer to the ears and eyes,
166 耳目 者 , 所以聞見也。
And therefore listening and hearing.
167 「物固有 形 ,
“Things which have solidified, have forms .
168 形固有名」。
Forms which have solidified, have names.”
169 此言不得過 實 ,
This is to say that (names) [151] do not penetrate to the reality,
170 實不得延名。
Nor does this reality defer to names.
171 姑 [152] 形以 形 ,
Thus, forms takes shape,
172 以形務 名 ,
And the form provides the name. [153]
173 督言正名。
(This is how) words are overseen, and correct names are given.
174 故曰「聖人」。
Thus, (the text) say s “(Those who give them appropriate names are called) sages.”
175 「不言之 言 , 應也」。
“Their unspoken words (are heard like cracks of thunder)” refers to responding.
176 應也 者 , 以其為之人者也。
Their response is to the actions of others.
177 執其 名 ,
Holding the name (in mind),
178 務其 應 , 所以成 之 ,
They deeply consider the appropriate response, and thereby manifest it.
179 應之道也。
This is the Dao of responding.
180 「無為之道 」 , [154] 因 也, 。
“The Dao of non-action ” is to animate.
181 因也 者 , 無益無損也。
This is to animate without increasing or decreasing.
182 以其 形 , 因為之 名 ,
Taking the form as impetus to create the name –
183 此因之術也。
This is the art of animation.
184 名 者 , 聖人之所以紀萬物也。
It is with names that sages arrange the myriad things. [155]
185 人者立於 強 ,
Of people, there are those who are firmly established,
186 務於 善 ,
Those who are skilled in their professions,
187 未於 能 ,
Those who are not yet capable,
188 動於故者也。
And those who are making progress.
189 聖人無 之 ,
The Sage is without these (categories).
190 無 之 , 則與物異 矣 ,
Being without them, he is unusual amongst the myriad things.
191 異則 虛 ,
Unusual because he is empty.
192 虛者萬物之始 也 ,
Emptiness is the origin of all things.
193 故曰可以為天下始。
Thus, (the text) say s “he can fathom the beginning of all under Heaven.”
194 人迫於 惡 , 則失其所 好 ,
When people are coerced by what they dislike, they lose what they like.
195 怵於 好 , 則忘其所 惡 ,
Intimidated by what they like, they forget (and thus endure) what they dislike.
196 非道也。
This is not the Way.
197 故曰：「不怵乎 好 , 不迫乎惡 」 ,
Thus it is said: “ (The junzi is) not intimidated [156] by what he likes, nor coerced by what he dislikes.”
198 惡不失其 理 ,
In the presence of what is disliked, he does not neglect logic.
199 欲不過其 情 ,
In the presence of what is desired, he does not have excessive emotions.
200 故曰：「君子恬愉無 為 ,
Thus it is said , “The junzi is tranquil, pleasant, and effortless,
201 去智與故」
He abandons wisdom, and it abides in him as a result.”
202 言虛素也。
This is to say that he is empty, and in the original unaltered state.
203 「其應非所設 也 , 其動非所取也」
“He responds, but does not initiate; moves but does not possess.”
204 此言因也，
This is called “the basis.”
205 因也 者 , 舍己而以物為法者也。
The basis is to reside in one’s own, while according with other things.
206 感而後 應 , 非所設 也 ,
(The junzi) responds to feelings, yet does not initiate them. [157]
207 緣理而 動 , 非所取也。
Following the principle, he moves (things), but does not possess (them). [158]
208 「過在自用，罪在變化 」 ,
“If one is excessively headstrong, they will err when adapting to changes.”
209 自用則不 虛 ,
If headstrong, one cannot be empty.
210 不虛則仵於物矣。
If not empty, one becomes the same as other “things.”
211 變化則為 生 , 為生則亂矣。
With change and transformation, there is growth. With growth, there is bound to be confusion.
212 故道貴 因 , 因 者 , 因其能 者 , 言所用也。
Thus, the treasure of Dao is the basis (of responding and not initiating; moving yet not possessing). [159] On this basis rests ability. [160] This is called usefulness. [161]
213 君子之處也「若無知 」 ,
The junzi remains in the stat e “of not knowing.”
214 言至虛也。
This is called “arriving at emptiness.”
215 「其應物也若偶之 」 ,
“Responding to things as though by coincidence.”
216 言時適也。
This is called “adapting to the season” –
217 若影之象 形 ,
Like a shadow taking the shape of a form,
218 響之應聲 也 ,
Or an echo responding to a sound.
219 故物至則 應 ,
Thus, when things reach them, (the junzi) respond.
220 過則舍 矣 , 舍矣 者 ,
When these things move on, (the junzi) remains in place.
221 言復返於虛也。
This means (the junzi) reverts back to emptiness.
.
心術下
Art of the Heart-Mind: lower volume
Xin Shu Xia
1 形不正者德不來
When the bodily form is not aligned, Virtue does not approach;
2 中不精者心不治。
When the center is not pure and clear, the heart-mind is not stable. [162]
3 正形飾 德 ,
An aligned bodily form is adorned with Virtue; [163]
4 萬物畢得。
The myriad things (thereby) attain completion.
5 翼然自 來 ,
When these wings (of Virtue and the heart-mind) [164] naturally come together,
6 神莫知其極。
> The spirit knows no limits.
7 昭知天 下 ,
Illuminated, it’s comprehension of the world
8 通於四極。
Spans throughout the four directions.
9 是故 曰 , 無以物亂官
Therefore it is said: “When things do not confuse the senses,
10 毋以官亂心
And the senses do not confuse the heart-mind –
11 此之謂內德。
This is called ‘inner Virtue’.” [165]
12 是故意氣定
Thereby, the energy of intention is settled;
13 然後反正。
Having (settled), it returns to alignment.
14 氣 者 , 身之充也。
Energy-breath then fills the body,
15 行者正之義也。
And one’s conduct is righteous and upright. [166]
16 充不 美 , 則心不得。
If this fullness (of energy-breath) is not pleasant, the heart-mind does not benefit.
17 行不 正 , 則民不服。
If one’s conduct is not upright, the people will not be provided for. [167]
18 是 故 , 聖人若天 然 , 無私覆 也 ;
Therefore, sages resemble Heaven during such times: They are without thought of self when sitting above all.
19 若地 然 , 無私載也。
They resemble Earth during such times: They are without thought of self when supporting all.
20 私 者 , 亂天下者也。
As for thought of self, it puts the world in chaos. [168]
The Xin Shu Xia (XSX), while not referring to the Dao De Jing or Nei Ye , bears many resemblances to these texts, suggesting a larger tradition of teachings and practices in which these texts were situated. As is often said of the Dao De Jing , the Xin Shu Xia appears to have been written for rulers, while providing universal wisdom applicable to all. Its teachings, therefore, likely grew in consensus amongst a community of sages, before being preserved in writing for the Sovereign by one or more members of this community. Having found consensus, the practices and worldviews in these texts would also be transmitted verbally to nephews, siblings, scholars, and the like, accumulating various experiences and developing into longer treatises. This seems to have been the case in the development of the Bai Xin , Xin Shu Shang , Xin Shu Xia , Nei Ye , and Dao De Jing , a process which likely began long before any of these texts were committed to writing.