by Guan Zi
When line 46 speaks of uniting the lights of the sun and moon, this evokes the meaning of 明 ming. Ming is translated as “enlightenment,” yet means more literally “clear vision.” It is written by combining the characters for 日 sun and 月 moon. This could also be understood as suggesting that the junzi embraces the yin and yang energies of the sun and moon, and the emptiness and stillness of Heaven and Earth. The practice of “ingesting the essence of the sun and moon” became a part of Daoist visualization meditations closer to the 3 rd century AD, but as we see, may find its beginnings in proto-Daoism.
Lines 46-47 also show underlying currents of thought evident in DDJ25:
… Dao is immense, Heaven is immense
Earth is immense, and the Emperor is also immense
From the periphery to the center
There exists the Four Immensities
And the Emperor represents their unification
Man is regulated by Earth
Earth is regulated by Heaven
Heaven is regulated by Dao
Dao is regulated by its own spontaneous nature
48 聖人裁 物 ,
Sages shape things,
49 不為物使。
But they do not control them.
50 心 安 , 是國安也。
A peaceful heart and mind makes for a peaceful nation;
51 心 治 , 是國治也。
An orderly heart-mind makes for an orderly nation.
52 治也者心也。
That which is ordered, is the heart-mind;
53 安也者心也。
That which is made peaceful, is the heart-mind. [175]
54 治心在於 中 ,
When the orderliness of the heart-mind reaches to the very center,
55 治言出於 口 ,
Orderly words leave the mouth,
56 治事加於 民 ;
And orderly affairs increase amongst the people.
57 故功作而民從，則百姓治矣。
Thus, as accomplishments flourish, the people follow in kind, and the hundred clans are also orderly.
58 所以操者非刑 也 ,
What keeps them in order is not punishments;
59 所以危者非怒也。
What threatens them is not anger.
60 民人 操 , 百姓 治 ,
With the common people in order, and the hundred clans well governed,
61 道其本至也。至無不至。
Dao reaches to the very root foundation. Reaching (to this root), there is nothing which does not arrive (at Dao). [176]
62 非所人而 亂 ,
Then it will not be individuals who bring disorder,
63 凡在有司執制者之 利 ,
But the collectivity of those who seek to take charge, and control the system for their own profits.
64 非道也。
This is not Dao.
Contrasting lines 43-64 of the Xin Shu Xia (beginning in the previous section) with lines 105-121 of the Nei Ye helps to reveal some of the more esoteric language within the Nei Ye . For example, the Nei Ye reads in lines 115-121:
When the orderliness of the heart-mind reaches to the very center
Orderly words leave the mouth
And orderly affairs increase amongst the people
As such, all under Heaven will be orderly!
When one word is grasped, all under heaven fits together
When one word settles (in the heart), all under Heaven cooperates
This is the meaning of ‘serving the greater good.’
Contrasting this excerpt with lines 54-64 of the Xin Shu Xia , “one word” can then be understood as referring to “Dao” in the lexicon of these writers, noting this difference in the Xin Shu Xia , line 61. Further, “serving the greater good” can be understood as the prevalence of Dao, rather than disorder being brought about by “the collectivity of those who seek to take charge, and control the system for their own profits” (line 63). “The greater good” (gong, 公 ) also means “public interest, impartial, unselfish” as opposed to “ 私 private, selfish,” and is said to lead one towards Dao in DDJ16:
… Know how to embrace eternality
This embrace shows the way of impartiality (公 )
The way of impartiality (公 ) shows the way of a king
The way of a king shows the way of Heaven
The way of Heaven shows the way of Dao
The way of Dao shows the way of longevity
And for the body to be without peril
A number of corresponding ideas on the use of force, abuses of power, and what is “not Dao” (see XSX, line 64), can be found by comparing XSX48-64 with DDJ30:
As for those who use Dao to counsel the king
It is not by weapons that they have power in the world
Such activities are reciprocated
Where troops gather, thorns and brambles appear
Following war, there is sure to be famine and misfortune
Large armies are sure to bring sadness in the future
Achieve your aim well, and then stop
Do not dare to abuse power
Achieve your aim, but do not boast
Achieve your aim, but do not attack again
Achieve your aim, but do not become arrogant
Achieve your aim, but do not claim all the credit
Achieve your aim, but do not abuse power
Things thrive in their prime and then become aged
This is called “not Dao”
What is “not Dao” ends prematurely
It may appear that the author of the Nei Ye (lines 105-121) condensed lines 43-64 of the Xin Shu Xia so as to focus more on the subject of internal cultivation, or that the author of the Xin Shu Xia expanded on the words of the Nei Ye ; however, this is to assume that both texts were not simply based on the mutual influence of earlier teachings.
65 聖人之道，若存若亡。
The way of sages is to be as though existing yet not existing.
66 援而用之，歿世不 亡。
Aided by the employment of this (way), until the end of time they do not die.
67 與時變而不 化 ,
Following the time, they adapt, yet do not change.
68 應物而不 移 ,
They respond to things, yet do not move from their places. [177]
69 日用之而不化。
Daily employing this way, they are not transformed.
Lines 65-69 provide an early example of Chinese writings on immortality. This illustration of ‘stillness in motion’ appears before a description of the physical form becoming more durable as a result of “aligning and quieting” oneself (XSX70–73). XSX67-69, “ 不化 (They) do not change.. they are not transformed,” therefore, departs from earlier notions of immortality which referred only to the words and deeds of a person living on in perpetuity. [178]
Lines 65-69 also continue the trend of connecting longevity with the elusive qualities of Dao, a tenet which likely influenced DDJ35:
Joyful music and sweets entice passing travelers to stop
When Dao appears in the mouth
It is watery and without taste
Looking at it, it is not seen
Listening to it, it is not heard
Using it, it is not used up
70 人能正靜 者 ,
Those who can align and quiet themselves
71 筋肕而骨強。
(Make their) muscles flexible, and bones strong;
72 能戴大圓者
Those who can support the great circle (Heaven)
73 體乎大方。
(Develop a) body like the great square (Earth);
74 鏡大清者
Those who mirror the great clarity,
75 視乎大明。
Their vision is greatly illuminated.
76 正靜不 失 ,
When alignment and stillness are not lost,
77 日新其 德 ,
&n
bsp; They daily refresh their virtue.
78 昭知天 下 ,
Their knowledge illumines all under Heaven,
79 通於四極。
Spreading out to the four directions.
Lines 7-79 are another example of proto-Daoist instructions on attaining longevity by learning from Heaven and Earth. These lines can also be found, with slight alterations and additions, in the Nei Ye , lines 192-204.
80 金心在中不可匿。
A golden heart within cannot be hidden. [179]
81 外見於形 容 ,
Externally, it is observed in the physical form
82 可知於顏色。
And can be recognized in the appearance of the face. [180]
83 善氣迎 人 ,
Welcoming others with an energy-breath of goodness
84 親如弟兄。
Is like embracing them with the affection of brothers and sisters;
85 惡氣迎 人 ,
Welcoming others with an energy-breath of wickedness
86 害於戈兵。
Is like injuring them with a soldier’s spear.
87 不言之 言 ,
Unspoken words
88 聞於雷鼓。
Are heard like the drums of thunder,
89 金心之 形 ,
While manifestations of a golden heart [181]
90 明於日 月 ,
Illuminate like the sun and moon.
91 察於父母。
They are perceived as though by one’s own parents.
92 昔者 明王之愛天 下 ,
The ancient enlightened kings’ love for all under Heaven
93 故天下可附。
Allowed the world to depend on them;
94 暴王之惡天 下 ,
The violent kings’ hatred of all under Heaven
95 故天下可離。
Caused the world to abandon them.
96 故貨之不足以為 愛 ,
Thus, rewards are not enough to demonstrate love,
97 刑之不足以為惡。
And punishments are not enough to demonstrate fierceness. [182]
98 貨者愛之末也。
For this love will end with the rewards,
99 刑者惡之末也。
And this fierceness will end with the punishments.
Lines 80-99 provide a rich example of the proto-Daoists’ esteem for warm-heartedness. With a “golden heart,” one is even protected from external harm, and may forgo rewards and punishments. Such sentiments are also echoed in DDJ50:
I have heard that those who are good at absorbing life
Travel the land without encountering rhinoceros or tigers
That they walk into groups of soldiers
Without requiring armour, or soldiers, for protection
The rhinoceros has no place to thrust its horn
The tiger has no place to grab with its claw
And the soldier has nowhere to place his weapon
Most of lines 80-99 appears in lines 216-230 of the Nei Ye , though with some significant differences. Line 80’s “a golden heart within” appears in the Nei Ye as “ 全心在中 (though) the heart-mind remains within ,” exchanging “ 金 golden” for “ 全 maintaining” by omitting two strokes from the character. “ 金心 Golden heart” is repeated in line 89 of the Xin Shu Xia , fitting the imagery in line 90’s “ illuminate like the sun and moon ,” while the Nei Ye ’s terminology has instead “ 心氣之 形 , 明於日月 the manifestations of the heart-mind’s energy-breath illuminate like the sun and moon.” This might suggest that the Nei Ye developed from a ‘corrupted’ copy of the Xin Shu Xia , where “ 金 golden” was written as “ 全 maintaining,” forcing the editor to make sense of this mistaken terminology and so explain it further down as “energy-breath of the heart-mind.”
Lines 80-99 also tie in to lines 109-119 which speak of intention preceding words, explaining in part why “ unspoken words are heard like drums of thunder, while the golden heart illuminates like the sun and moon. ” Similarly, lines 92-95 tie into lines 109-112. Cultivating positive intention would thus appear to be part of the reason behind the proceeding lines which advocate music, courtesy, respect, and internal quiet as ways to alleviate emotions that lead to distress and a deterioration or depletion of life energy. This deterioration can also pollute one’s intent.
Lines 92-96 do not appear in the Nei Ye , though one could perceive a parallel sentiment in lines 231-234. XSX lines 96-97 bear a resemblance to Nei Ye lines 229-230, while XSX lines 98-99 do not appear in the Nei Ye . Following this section in the Nei Ye are verses which echo the XSX, lines 28-36.
100 凡民之生 也 ,
Invariably, people’s lives
101 必以正 平 ,
Require alignment and balance.
102 所以失之 者 ,
What causes them to lose this, however,
103 必以喜樂哀怒。
Is surely euphoria, pleasure, sorrow, and anger.
104 節怒莫若 樂 ,
To moderate anger, nothing compares to music;
105 節樂莫若 禮 ,
To moderate music, nothing compares to courtesy;
106 守禮莫若敬。
To preserve courtesy, nothing compares to respect.
107 外敬而內靜 者 ,
Externally respectful, and internally quiet,
108 必反其性。
One is sure to return to their pure nature (xìng).
The above comment, that euphoria, pleasure, sorrow, and anger endanger one’s cultivation of pure nature, is analogous to DDJ50, especially in light of Heshang Gong’s commentary:
“To depart from life is to enter death”
When emotions and desires leave the five internal organs, the hun-spirit (in the liver, governing anger) becomes calm, and the po-spirit (in the lungs, governing sorrow) becomes settled. Vitality then flourishes.
When emotions and desires go deep into the consciousness of the heart ( 胸 臆 ), vital essence is over-exerted, and the spirit becomes confused. This causes death.
“The companions of life are thirteen, The companions of death are thirteen”
Lao Tzu is saying that (the path to) life and death are both governed by thirteen things: the nine bodily apertures and four closures. [183] To nourish life, the eyes should not observe frantically, the ears should not listen frantically, the nose should not smell frantically, the mouth should not speak or taste frantically, the hands should not grasp frantically, the feet should not walk frantically, and the vital spirits should not be frantically engrossed. For death, it is the opposite of this.
“In their way of living, people are ensnared by way of (these) thirteen”
People know to seek life; however, in doing so, they instead bring about death by these thirteen things.
“Why is this so?”
Asking why death arrives this way.
“Because they seek a life of excess”
Those who die by seeking life try to make a living in order to support an excessive lifestyle. Defying Dao and disobeying Heaven, their frantic behaviour causes them to lose the true path.
While Heshang Gong speaks to the ways by which people are ensnared, ie. by over-indulgence in, and reliance on, the senses, the Xin Shu Xia speaks to the next stages of this ensnarement, specifically the pleasure and joy, or sorrow and anger determined by whether or not the desires of the senses are fulfilled. Thus, Lao Zi and Heshang Gong caution against over-stimulation, while the Xin Shu Xia also offers methods to ease the symptoms of this over-stimulation, cultivate positive intention, and regain the stability that allows a return to xìng – pure-nature.
Lines 100-108 resemble lines 85-95 of the Nei Ye , with the exceptions that:
In the Nei Ye , “euphoria, pleasure, sorrow, and anger” are replaced with “euphoria, anger, sadness, and worry.” The Nei Ye also makes a similar statement in line 27, but lists “sorrow, pleasure, euphoria, anger, desire, an
d avarice.”
In the Nei Ye , poetry (rather than music) is prescribed for anger, while music is prescribed for sadness.
The Nei Ye adds the line “to maintain respect, nothing compares to silence”
The Nei Ye also adds a final line “pure nature will then be firmly established.”
109 豈無利事哉？
When is there no benefit from my affairs?
110 我無利 心 ,
When there is no benefit in my heart-mind.
111 豈無安處哉？
When is there no peace where I reside?
112 我無安 心 ,
When there is no peace in my heart-mind.
113 心之中又有 心 :
At the center of the heart-mind, there is again another heart-mind. [184]
114 意以先 言 ,
Intention precedes words;
115 意然後 刑 ,
From intention follows decision;
116 形然後 思 ,
From this formulation follows thought;
117 思然後 知 ,
From thought follows knowledge.
118 凡心之 刑 ,
Invariably, the heart-mind’s decisions
119 過知失生。
Will supersede knowledge, even at the expense of one’s life [185] .
120 是故內聚以為泉 原 ,
Therefore, all that is collected internally (should be) regarded as a wellspring.
121 泉之不竭，表裡遂通。
When this source is not exhausted, internally and externally, it circulates freely. [186]
122 泉之不涸，四支堅固。
When the source is not dried up, the four limbs will become firm and solid,
123 能令用之，被服四固。
Enabling command of their functions, and keeping them fit and strong [187] . [188]
124 是故聖人一言解之。
Therefore, the Sage uses a single saying to unravel this:
125 上察於 天 ,
“For what is above, study the Heavens;