by Guan Zi
[147] See lines 204-205 below “This is called ‘the basis.’ The basis is to reside in one’s own, while according with other things.”
[148] See DDJ2 and DDJ18 on praising superficial virtue
[149] The line quoted here reads above as “ 開其門 open the gates,” rather than “ 闕其門 unblock the gates.” Que 闕 means, literally, “watchtower,” but was also used in place of “ 缺 gap” to say “unblock, release” as though standing down and doing nothing. For example, the Art of War states: “ 歸師勿遏，圍師必闕 Do not interfere with an army that is returning home. When you surround an army, leave an outlet free” (trans. Giles).
[150] Ding Shihan suggests replacing “ 過 excess, error, pass over” with “ 惡 dislike,” to say “get rid of 好 likes and 惡 dislikes.” This may have been the intention of the received character, as 過 also suggests “passing over” or rejecting something that one does not like.
[151] Though omitted, “names” is implied here as it appears in the preceding quote. (Wang Niansun, and Yasui Ko)
[152] 姑 appears to be a typo for “ 故 thus”
[153] May suggest that, just as the name can only reflect the form, the form can only reflect something else.
[154] The received principle text reads “ 無為之事 serving without action.”
[155] Suggesting that sages organize society by determining names, roles, and definitions.
[156] The received principle text reads “ 不休乎好 does not dwell on what he likes”.
[157] Similar to Zhuangzi (Chuang Tzu) chapter 15: 不為福 先, 不為禍始； 感而後應 ，迫而後動，不得已而後起 “He does not take the initiative in producing either happiness or calamity. He responds to the influence acting on him, and moves as he feels the pressure. He rises to act only when he is obliged to do so.” (trans. Legge)
[158] Similar to DDJ34
[159] See lines 203-204
[160] In the Ziran (“naturalness) chapter of the Neo-Confucian “Lunheng,” is found the following: “In the State of Song a man carved a mulberry-leaf of wood, and it took him three years to complete it. Confucius said ‘If the Earth required three years to complete one leaf, few plants would have leaves’. According to this dictum of Confucius the leaves of plants grow spontaneously, and for that reason they can grow simultaneously. If Heaven made them, their growth would be as much delayed as the carving of the mulberry-leaf by the man of the Song State.” (trans. Albert Forke, 1911)
[161] DDJ11 states: “But it is where there is nothing that the room is used. So, substance is gained, and emptiness is used.”
[162] Xin Shu Xia lines 1–3 correspond to Nei Ye , lines 122-127, with the exception that the Nei Ye reads “when the center is not 靜 tranquil,.” rather than “when the center is not 精 pure and clear,”
[163] XSX line 3 corresponds to the NY, line 126, which reads “when the bodily form is aligned, it 攝 absorbs Virtue” rather than “is 飾 adorned with Virtue.”
[164] “These wings” may otherwise refer to spirit and qi, said by Ma Danyang to be the underlying meaning of pure nature (xing) and destiny-life-force (ming), the combination of which is central to the Daoist Nei Dan (internal elixer) tradition. See Komjathy, Luis. The Way of Complete Perfection: A Quanzhen Daoist Anthology . Albany: State University of New York Press, 2013.
[165] XSX lines 9-11 correspond to NY, lines 132-134, which read:
不以物亂 官 And things do not disturb the senses
不以官亂心 Nor do the senses disturb the heart-mind
是謂中得 This is called inner attainment
The correspondence between these lines demonstrates the synonymous use of “zhong 中 , center, inner” and “nei 內 , inner, internal,” as well as the synonymous use of “de 得 , attain, achieve” and “de 德 , Virtue.” The correlation between de 得 and de 德 was referred to in the Xin Shu Shang , line 116: “Thus, Virtue also means to attain. As for this attaining, it is called ‘attaining the causality.’”
[166] A very Daoist description of De, in that outer virtue follows inner harmony combined with robust energy which nourishes the organs.
[167] The health of the internal organs determines virtues associated with them. Heshang Gong explains in DDJ6 that the organs and virtues (the organ spirits) must be nourished by breathing like a valley, nourishing the spirits. “Be a valley to the spirit.” The Xin Shu Xia , here, shows that having full breath brings balanced circulation, and thus the people will be provided for. The internal health brings the manifest virtue and actions of generosity when the breath is full and the body is nourished with the balanced circulation of energy that fills it like a surplus of grain stores for the population.
[168] XSX12-20 do not correspond directly to any lines in the Nei Ye , though similar ideas do appear. XSX18-20 are entirely unique, in the Guan Zi , to the Xin Shu Xia .
[169] For further comparison of XSX1-20 with the Dao De Jing , please see DDJ10, found in my commentary on the Xin Shu Shang , lines 24-29.
[170] From the Huainan Zi (edited by Liu An, 139 BC), chapter one. Translated by Dan G. Reid.
[171] See Xin Shu Shang lines 203–212 for more on the “ 因 basis.”
[172] The following correspondence of lines occurs between Xin Shu Xia and the Nei Ye : XSX 26-27 to NY 251-253. XSX 28-36 to NY 237-248
[173] XSX lines 33-36 correspond to NY, lines 243-248. XSX lines 37-42 correspond, loosely, to NY, lines 105-114.
[174] See Nei Ye , lines 105-121, in comparison to XSX lines 43-64. While only a few of these lines use near exact wording, the progression of thought corresponds. XSX 46-47 do not appear in the Nei Ye .
[175] XSX52–53 correspond to NY, lines 162-163
[176] There appears to be a typo here, in that 至不至無 should appear as 至無不 至 . Credit to Xu Weiyu for this correction.
[177] XSX67-71 correspond to NY89-95 .
[178] See Chan’s A Source Book in Chinese Philosophy . New Jersey: Princeton University Press, 1963. p. 13
[179] Similar to Nei Ye 216-217, where “A golden heart within” is replaced with “ 全心在中 Keeping the heart-mind centered.” “ 金心 Golden heart” is used again in line 89, and fits the imagery in line 90. If one were to “correct” one of these passages in light of the other, the Xin Shu Xia seems more fitting and likely to be the original.
[180] Nei Ye , line 219, reads “it is seen in the skin’s colour.”
[181] Replaced with “ 心氣之 形 the manifestations of the heart-mind’s energy-breath” in NY226.
[182] XSX80–97 correspond to NY216-230, while XSX92-95 and 98-99 do not appear in the Nei Ye . Note the difference between XSX96-97 and NY229–230, where the Nei Ye replaces “ 以為愛 be considered love” with “ 以勸善 encourage goodness,” and “ 以為惡 be considered fierceness” with “ 以懲過 discourage misbehaviour.” This greater specificity in the Nei Ye may further suggest that it was a later redaction.
[183] The nine apertures are the eyes (2), ears (2), nose (2), mouth, anus, and urethra. The four closures refer to the feet and hands .
[184] XSX109–123 correspond to NY160-180, while XSX114–119 also correspond to NY97-104
[185] Some credit is due to Graziani’s translation of this line. It is usually translated in the Nei Ye to the effect of “when thoughts cross into knowledge, one loses vitality.” Graziani’s (French) translation reads (in English) “In general, the mind is disposed in such a way that it will lose its life to think in excess.”
[186] See DDJ5 on not speaking but guarding balance within.
[187] Reminiscent of Taiji Chuan where one allows the internal qi to command the movements, creating greater responsiveness and inner-outer connection.
[188] “ 被服 Bedding” in this case means to keep things in good shape, like one’s clothes.
[189] NY155-184 appears almost as a commentary on this section of the XSX109-124, though this section of NY has additional content and begins with the saying at
the end of XSX124-126.
XSX109-112 could be compared to NY159-163, though is quite different; XSX113-124 also correspond to NY164-182; XSX124-126 corresponds to NY 154-156.
[190] See introduction, “Guan Zi’s influence on the Guigu Zi.”
[191] See Nei Ye , lines 297-316
[192] The word min, 民 “the people,” is usually suppressed in translations of this line as it appears to read “the qi of the common people is: bright!..” By reading 是故 with its literal meaning of “as a result” rather than simply “therefore,” the following lines appear to describe a transformation of the people’s qi. The conclusion of this passage, “When virtue has ripened, wisdom comes forth, and the myriad things attain fruition,” appears to support such a reading. Further statements such as “when the people attain it, they become fruitful” also suggest an interest in a transformation of “the common people.”
[193] “ 音 Tone” is generally replaced here with yi, “意 intention.” I have retained the received wording, where “tone” contrasts with “noise; shout.” The Nei Ye later states that “to dispel sadness, nothing compares to music,” and the Xin Shu Xia states that “to moderate anger, nothing compares to music.” In “The Ten Faults” chapter of the Hanfei Zi (another important Legalist text), great weight is put on the importance of a ruler listening only to consonant music, stating that only rulers with a highly developed virtue can listen to melancholic and dissonant modes without falling into misfortune. “Healing sound qigong” uses vocal sounds to heal the internal organs, though its date of origin is uncertain. There is, therefore, reason to believe that 音 yi n was intentional, if not just to contrast tranquility (harmonious tone ) with anger (shouting). See also, Nei Ye line 167.
[194] The term “virtue” in lines 16, 20, and 21, may carry overtones of its synonym “attainment,” as explained in Xin Shu Shang line 116.
[195] This inference, as explained in the introduction of Thread of Dao , is based on the Nei Ye ’s similarities to other self-contained books found in the Guan Zi .
[196] Jarrett, Lonny. The returned spirit (gui ling) of traditional Chinese medicine, Traditional Acupuncture Society Journal, England, No. 12, Oct,'92, p.19-31
[197] For an extensive work on the role of destiny in Chinese theory, see: Jarrett, Lonny. Nourishing Destiny: The Inner Tradition of Chinese Medicine . Stockbridge: Spirit Path Press, 2000
[198] Qi Bo explains in chapter 75 of the Ling Shu Jing that genuine qi (zhen qi) comes from Heaven and the grains, which both combine to fill the body.
[199] Having few desires, their goals and their happiness are easily attained.
[200] From Huang Di Nei Jing, Su Wen , chapter one. Translated by Dan G. Reid.
[201] From Zhuang Zi , chapter 15. Translated by Dan G. Reid.
[202] See Huainan Zi , chapter one, in my opening comments on the Xin Shu Xia.
[203] From Huang Di Nei Jing, Ling Shu Jing , chapter one. Translated by Dan G. Reid.
[204] From Huang Di Nei Jing, Ling Shu Jing , chapter eight. Translated by Dan G. Reid.
[205] Larre, Claude and Rochat de la Vallee, Elizabeth. Rooted in Spirit: The Heart of Chinese Medicine. New York: Station Hill Press, 1992. p. 152
[206] More on this connection can be found in :
Reid, Dan G. The Ho-Shang Kung Commentary on Lao Tzu’s Tao Te Ching . Montreal: Center Ring Publications, 2015.
[207] “Xing 刑 punishment/decision” is often replaced here with “xing 形 forms” in accordance with line 103 of the Nei Ye , believing 刑 to be the typo. However, 刑 appears more consistently in related lines of the Nei Ye and Xin Shu Xia . See also, line 115-120 of the Xin Shu Xia . It could be further argued that NY103 should be changed to “xing 刑 decision” in light of this consistency and the Legalist environment in which these texts appear, where it would seem natural to impute the concept of regulations when discussing mental faculties. See Introduction: Will, Intention and Thought.
[208] I have translated xi (喜 ) as euporia, following the lead of Elisa Rossi in “Shen: Psycho-Emotional Aspects of Chinese Medicine (2002).” I have also translated le (樂 ) as pleasure based on Rossi’s suggestion that the “joy” of this character is a harmonious and peaceful one related to rituals and ceremonies (the same character also means music ).
[209] “ 濟 aid; ferry across” is often replaced with “ 齊 evenness” by removing the radical for water
[210] Zhe Zhe 折折 is usually replaced here with zhe zhe 晢 晢 , meaning “bright.” The meaning of 折 折 , and thereby the proceeding line (fleeting/quick, usually translated here as “vague,” ie “overlooked,” contrasting with “bright”), is revealed when 折折 is understood as “leisurely” through the following example in The Liji, Tan Gong I: 吉事，欲其折 折爾 ... 吉事雖止， 不怠 ... 鼎鼎爾則 小 人 “It is desirable that festive affairs be carried out in a leisurely way... Though festive affairs may be delayed, they should not be transacted negligently… too much ease shows a small man” (trans. Legge).
[211] This is not to say that one couldn’t intentionally think a particular word or sentence, but this is not how thinking normally takes place.
[212] In most translations, “愛 love, cherish, ai” is replaced here with “ 處 dwell, chu” to say “it dwells in a good heart.”
[213] “ 音 tone” is usually replaced here again with “ 意 intent.”
[214] Please see closing comments on the Xin Shu Xia for more on this.
[215] These relationships underlie much of Feng Shui theory.
[216] 天行健，君子以自強不息
[217] “ 脩 dried meat used to pay teachers” is a variant of “ 修 study; cultivate ”
[218] Dao is without root because Dao is the root. Please see DDJ4, “It is older than the primordial ruler (God).”
[219] See my comment on Nei Ye , lines 49-50, for this excerpt.
[220] See my comments on Nei Ye , lines 1-22, for a translation of DDJ21
[221] “ 安 Stability; calm; comfort” is usually suppressed in translations of this line.
[222] See also the Xin Shu Xia “When the source is not dried up, the four limbs will become firm and solid, enabling command of their functions and keeping them fit and strong”
[223] See footnote for line 23 of the Nei Ye
[224] See the excerpt from Guigu Zi, in the Introduction, for further elucidation of lines 91-114
[225] From Huang Di Nei Jing, Su Wen, chapter 39. Translated by Dan G. Reid.
[226] Xin Shu Xia lines 120-121
[227] See NY122-123 on the importance of posture.
[228] NY lines 105-121 are compared above with XSX, lines 43-64. As noted in my commentary on these lines in XSX, “one word” refers to Dao. It may also imply minimizing instructions on Confucian virtues, and instead simply following Dao.
[229] See lines 1-2 of the Xin Shu Shang
[230] See comments on XSX48-64 for more on “gong,” and comparable verses.
[231] Nei Ye , lines 129-150, bear many similarities to ideas in Xin Shu Shang about centering the mind and “purifying the spirit’s dwelling place.” See XSS 22-23, and 38-42.
[232] The shen ming are also mentioned in the Tai Yi Sheng Shui, and texts by Chuang Tzu, Confucius, and Mo Tzu. They are considered as emissaries of Heaven which determine fortune and misfortune according to the purity of one’s virtue. Shen ming can also mean spiritual intelligence, or “brilliance of the spirit.”
[233] “The five intrinsic natures” refer to the natural states of the human spirit before they are disturbed by the six emotions.
The five intrinsic natures correspond to the five organs as follows: benevolence 仁 (ren)/liver, propriety 礼 (li)/heart, trustworthiness 信 (xin)/spleen, loyalty 義 (yi)/lungs, wisdom 智 (zhi)/kidneys.
[234] 志 Zhi, will, resolve, consciousness.
There are also “five wills, 五 志 (wuzhi).” These are emotional states associated with the five organs, which can exist in bala
nce, but cause the six emotions when imbalanced.
The five wills and their correspondences are: vigor/anger 怒 (nu) in the liver, love/euphoria 喜 (xi) in the heart, contemplation/worry 思 (si) in the spleen, nostalgia/sorrow 悲 (bei) in the lungs, and awe/fear 恐 (kong) in the kidneys.
[235] From the Huainan Zi (edited by Liu An, 139 BC), chapter one. Translated by Dan G. Reid. Please see my comments on XSS1-20 for more of this excerpt.
[236] See also, XSX 124-126
[237] “The nine regions” is an early term referring to regional divisions of China, independent of changing state or kingdom borders.
[238] “ 音 sound/tone,” appearing in the ‘received text’, is usually replaced in translations of lines 167-168 with “ 意 notion, intention, awareness.” See Nei Ye line 224 which speaks of “wordless tone.” That line also appears in XSX line 88 as “unspoken words.” “ 音 Tone,” therefore, may have had a significance regarding unspoken “sentiments,” as in a “resonance” or feeling in the heart-mind that induces thought.