dawei

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  1. Section 7: Controlling the Essence Eno There is a spirit that spontaneously resides within the person: it comes and goes, none can anticipate it. Lose it and one is certain to become disrupted; grasp it and one is certain to become regulated. Reverently sweep its abode and the essence will spontaneously come. Ponder it with tranquil thinking, calm your recollections to regulate it. Maintain a dignified appearance and a manner of awe, and the essence will spontaneously become stable. Grasp it and never release it, and your ears and eyes will not go astray, your mind will have no other plans. When a balanced heart lies at the center, the things of the world obtain their proper measures. Linnell: 有 神 自 在 身 There exists a spirit[-like understanding] naturally located in the self – 一 往 一 來 One moment it goes, one moment it arrives; 莫 之 能 思 There is no one who can contemplate it. 失 之 必 亂 Lose it and you will certainly be confused, 得 之 必 治 Attain it and you will certainly be regulated. 敬 除 其 舍 Respectfully* empty its dwelling, 精 將 自 來 And essence will naturally arrive. 精 想 思 之 This essence – consider it and contemplate it, 寧 念 治 之 Rather than study ways to regulate it. 嚴 容 畏 敬 Keeping a serious appearance, and an attitude of awe and respect*, 精 將 至 定 Essence will arrive and settle. 得 之 而 勿 捨 When you attain it and never let go of it, 耳 目 不 淫 Your ears and eyes will be restrained, 心 無 他 圖 Your heart/mind will have no other plans. 正 心 在 中 With a properly aligned heart/mind located in the center, 萬 物 得 度 The ten thousand creatures attain their proper value. Roth -- Section 13 -- 1. There is a numinious [mind] naturally residing within; 2. One moment it goes, the next it comes, 3. And no one is able to conieve of it. 4. If you loose it you are inevitably disordered; 5. If you attain it you are inevitably well ordered. 6. Diligently clean out its lodging place 7. And its vital essence will naturally arrive. 8. Still your attempts to imagine and concieve of it. 9. Relax your efforts to reflect on and control it. 10. Be reverent and diligent 11. And its vital essence will naturally stabilize. 12. Grasp it and don't let go 13. Then the eyes and ears won't overflow 14. And the mind will have nothing else to seek. 15. When a properly aligned mind resides within you, 16. The myriad things will be seen in their proper perspective. Shazi Daoren -- Section 13 -- The Spirit naturally abides in the body, one moment it goes forward, one moment it comes back, no one is able to think of it. Losing it results in disorder. Attaining it results in order. Reverently purify its dwelling-place, and Jing will naturally arise. Jing: put aside thinking of it, still your effort to control it. Strictly and reverently venerate it, and Jing will naturally stablize. Attain it and don't let it go, ears and eyes not overflow heart and mind without any scheme. Align the Heart within the breast, and the myriad things will attain their full measure. Yueya -- Section 13 -- There is a numinous [heart-mind] naturally residing in the body. One moment it leaves, the next it arrives. There is no one who is able to conceive of it. If you lose it, you will inevitably be disordered; If you attain it, you will inevitably be well ordered. Reverently clean out its dwelling place And vital essence will naturally arrive. Still your attempts to imagine and conceive of it. Relax your efforts to think about and control it. Abide in dignity and reverence And vital essence will naturally become stable. Attain it and do not release it. Then the ears and eyes will not overflow; The heart-mind will not desire anything else. With an aligned heart-mind at the centre, The ten thousand things will be seen in their proper perspective. Reid: 135 有神自在身。 There is a spirit that alights in the body; 136 一往一來, One moment it leaves, and one moment it arrives. 137 莫之能思。 No one can comprehend it. 138 失之必亂, Losing it assures disorder; 139 得之必治。 Obtaining it assures order. 140 敬除其舍, Respectfully purify its dwelling place 141 精將自來。 And the pure and vital essence will naturally return. 142 精想思之, If planning and thinking about vital essence, 143 寧念治之。 Calm any thoughts about governing it. 144 嚴容畏敬, Straightening your form, revere and honour it. 145 精將至定, Essence will then become settled. 146 得之而勿捨, Obtaining it, do not give up. 147 耳目不淫, Do not indulge the ears and eyes. 148 心無他圖。 Keeping the heart and mind without any other designs, 149 正心在中, And an aligned heart-mind within, 150 萬物得度。 The myriad things will (then) fall into accord. {17} {17} 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.
  2. Contradiction ?

    As the existential Sartre said... our be ing [ness] is because we are become ing And he concludes this ends with die ing
  3. Section 8: The Core of the Heart Eno The Dao fills the world and spreads through everywhere that people dwell, yet the people cannot understand it. Through the explanation of a single phrase one may penetrate to heaven, reach the limits of the earth, and coil through all the nine regions. What is this explanation? It lies in setting the heart at rest. When our hearts are regulated, the senses are regulated as well. When our hearts are at rest, the senses are at rest as well. What regulates the senses is the heart; what places the senses at rest is the heart. By means of the heart, a heart is enclosed – within the heart there is yet another heart. Within that heart’s core the sound of a thought is first to speak: after the sound of thought, it takes shape, taking shape, there is speech, with speech, there is action, with action, there is order. Without order, there must be disruption, and with disruption, there is death. Linnell: 道 滿 天 下 Dao fills the world 普 在 民 所 Every place the citizens are located, 民 不 能 知 也 But the citizens can not understand this! 一 言 之 解 With the liberation of one word : 上 察 於 天 Your head can observe what is in heaven, 下 極 於 地 Your lowest extreme is on earth, 蟠 滿 九 州 And your coils fill the nine provinces. 何 謂 解 之 What does it mean to be liberated by it? 在 於 心 安 You will reside in a calm heart/mind. 我 心 治 官 乃 治 I regulate my heart/mind and my senses are then regulated; 我 心 安 官 乃 安 I calm my heart/mind and my senses are then calm. 治 之 者 心 也 That which regulates them is the heart/mind! 安 之 者 心 也 That which calms them is the heart/mind! 心 以 藏 心 The heart/mind thus contains a heart/mind; 心 之 中 又 有 心 焉 The center of the heart/mind also has a heart/mind! 彼 心 之 心 In that heart/mind of the heart/mind : 意 以 先 言 Thought thus comes before words; 意 然 後 形 After thought comes form; 形 然 後 言 After form comes words; 言 然 後 使 After words comes manifestation; 使 然 後 治 After manifestation comes regulation. 不 治 必 亂 Without regulation, there will certainly be confusion; 亂 乃 死 Confusion, then death. Roth -- Section 14 -- 1. The Way fills the entire world. 2. It is everywhere that people are, 3. But people are unable to understand this. 4. When you are released by this one word: 5. You reach up to the heavens above; 6. You stretch down to the earth below; 7. You pervade the nine inhabitated regions. 8. What does it mean to be released by it? 9. The answer resides in the calmness of the mind. 10. When your mind if well ordered, your senses are well ordered. 11. When your mind is calm, your senses are calmed. 12. What makes them well ordered is the mind; 13. What makes them calm is the mind. 14. By means of the mind you store the mind: 15. Within the mind there is yet another mind. 16. That mind within the mind: it is an awareness that preccedes words. 17. Only after there is awareness does it take shape; 18. Only after it takes shape it there a word. 19. Only after there is a word is it implemented; 20. Only after it is implemented is there order. 21. Without order, you will always be chaotic. 22. If chaotic, you die. Shazi Daoren -- Section 14 -- Dao fills all under heaven. It exists everywhere that people are, but people are unable to understand this. One word explains it, ascending to reach the sky, descending to the limits of earth, replete throughout the nine provinces. How can I speak or explain it? It exists in the calm Heart. When my Heart is harnessed, my faculties are ordered. When my Heart is calm, my faculties are calmed. What orders them is the Heart; what calms them is the Heart. The Heart is used to harbor the Heart. At the center of the Heart is another Heart; the Heart within the Heart. For awareness precedes words, awareness then leads to formed reality, formed reality then leads to words, Words then lead to action, action then leads to order. To not be ordered invariably leads to disorder. Disorder leads to death. Yueya -- Section 14 -- The Dao fills all under the heavens. It is everywhere where people reside, But people are unable to recognize it. When you explore the whole meaning, You extend up to the heavens above, And stretch down to the earth below. You pervade the nine inhabited regions. What does it mean to investigate this? The answer resides in the calmness of the heart-mind. When your heart-mind is well ordered, The senses then are also well ordered. When your heart-mind is calm, The senses then are also calm. The heart-mind is what makes them well ordered; The heart-mind is what calms them. You store the heart-mind by means of the heart-mind; Within the heart-mind, there is yet another heart-mind. That inner heart-mind is an awareness that precedes language. Only after there is awareness is there form. Only after there is form is there language. Only after there is language is there usefulness. Only after there is usefulness is there order. Without order, you will inevitably be chaotic. If chaotic, you die. Reid: 151 道滿天下。 Dao fills the world. 152 普在民所, It is widespread amongst the people, 153 民不能知也。 Yet the people cannot understand it. 154 一言之解, One saying unravels it: 155 上察於天, For what is above, study the Heavens; 156 下極於地, For what is below, exhaust the limits of the Earth – 157 蟠滿九州。 Circling throughout the nine regions {18}. {19} 158 何謂解之, So what does this saying reveal? 159 在於心安。 It is found in the peaceful heart. 160 我心治, 官乃治。 When my heart is orderly, my senses are orderly; 161 我心安, 官乃安。 When my heart is peaceful, my senses are peaceful. 162 治之者心也, What sets them in order is the heart-mind; 163 安之者心也。 What makes them peaceful is the heart-mind. 164 心以藏心, The heart-mind conceals another heart-mind. 165 心之中又有心焉。 Within the center of the heart-mind, there is another heart-mind. 166 彼心之心, In this heart of the heart-mind, 167 音以先言, There is a resonance (intention) which precedes words. {20} 168 音然後形, Resonance is followed by forms; 169 形然後言。 Forms are followed by words; 170 言然 後使, Words are followed by directives; {21} 171 使然後治。 Directives are followed by order. 172 不治必亂, When there is disorder, there is sure to be confusion. 173 亂乃死。 Confusion leads to death. {22} {18} See also, XSX 124-126 {19} “The nine regions” is an early term referring to regional divisions of China, independent of changing state or kingdom borders. {20} “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. {21} The word “使 directives” in line 170 means, literally, to send messages and instructions. This suggests a more perfect mental process than in chapter eight of the Ling Shu Jing which frames the more basic junctures that may or may not lead to a pathology. Regardless, there seems to be a common thread of metaphors between “envoy, messenger, directive (使)” in NY170 and the Ling Shu Jing’s “When thought travels a great distance (as though in search of it’s) beloved, this is called contemplation (lu). When contemplation arrives at its location, this is called wisdom (zhi).” More of this excerpt from the Ling Shu Jing can be read in my commentary on lines 1-22 of the Nei Ye. {22} See XSX48-64 in comparison to NY159-173
  4. Neiye - Section 8 - The Core of the Heart

    ok, I just got it. IMO, The lines go as: 151 道滿天下。= Dao reaches the limits of Heaven and earth 152 普在民所, 153 民不能知也。 154 一言之解, 155 上察於天, = Look above to see the limits of heaven 156 下極於地, = Look below you to see the limits of earth 157 蟠滿九州。 158 何謂解之, 159 在於心安。
  5. Neiye - Section 8 - The Core of the Heart

    It's kind of a circular argument
  6. Neiye - Section 7 - Controlling the Essence

    Ok, so I think translation reveals a bias and so will my comments as well. It is my very bias opinion that to translate as 'mind' is likely one is not a practitioner of the energy arts or is mostly a meditating type.
  7. Neiye - Section 7 - Controlling the Essence

    fair enough... but: 135 有神自在身。There is a spirit that alights in the body; Should we take this as singular or plural? Or what is this spirit? Added: Roth uses mind... like many others. Just his translation
  8. Neiye - Section 8 - The Core of the Heart

    Seems a rather bizarre statement overall. And why bring up the nine regions.... sounds so Yu. So means everywhere (Dao fills the world). 155 上察於天, 156 下極於地, This seems completely strange. And the placement of Ji in particular, in contrast to Cha. The first sentence is a Kanyu idea, precursor to Feng Shui. The second one's use of Ji seems atypical, or i'm not getting it. My best guess is like: Above, observe the heavens Below, explore the earth
  9. Neiye - Section 7 - Controlling the Essence

    ok, I will admit you helped me to see numinous mind idea. I'm just not of the mind that Xin focuses on the mind. Problem may be that this is my mind talking. I may be forcing the issue with the old practices of spirits within... but just feels like the meaning on some level.
  10. Neiye - Section 8 - The Core of the Heart

    I think that does make more sense.... of the senses...
  11. Neiye - Section 8 - The Core of the Heart

    I think it is implied, though not specified.
  12. Neiye - Section 8 - The Core of the Heart

    Forgot to share this line from Yellow Emperors Classic of Medicine: 心藏神,肺藏魄,肝藏魂,脾藏意,腎藏志,是謂五藏所藏 [the] heart stores [the] spirit...
  13. Neiye - Section 7 - Controlling the Essence

    ok, no bites yet... so I'll nibble Roth feels to force the Shen to mean mind.. and Linnel's 'understanding' seems off mark. But this section feeds into the next, where I said (in the latter) that the 'heart within the heart' is likely spirit. I don't like Eno's 'spontaneous' so I'll go with Shazi Daoren The Spirit(s) naturally abides in the body,
  14. Neiye - Section 8 - The Core of the Heart

    I'll give Roth some credit... ordered sounds much better. Regulate sounds like a mechanical action.
  15. Neiye - Section 8 - The Core of the Heart

    My gut feeling is that the heart within a heart is hidden spirit sense. Here is his second justification to use Tone instead of Intention and I tend to agree again. My feeling is that because XIN is so dominant in the text, folks want to fit words to it (ie: change tone to intent). I don't exactly like his second to last line... just say follow the parallel structure with: Confusion is followed by disorder... and maybe finish with same... Death is followed by Confusion. I'm not sure it reads so well that way but it is more poetic in form.
  16. Neiye - Section 8 - The Core of the Heart

    I have come to really appreciate your brevity and accuracy in translation
  17. Section 6: The Inner Grasp Eno If the form is not balanced, the force of virtue will not come. If the center is not tranquil, the heart will not be regulated. When a balanced form controls the force of virtue then the ren of heaven and the righteousness of earth will come spontaneously as a torrent. The polar limit of spirit-like brilliance shines in the understanding. The central rightness of the world of things is flawlessly preserved. Not letting things disrupt the senses; not letting the senses disrupt the heart – such is called inner grasping. Linnell 形 不 正 If the form [of the heart/mind] is not properly aligned, 德 不 來 De will not arrive. 中 不 靜 If the center is not still, 心 不 治 The heart/mind will not be regulated. 正 形 攝 德 When the properly aligned form takes in De, 天 仁 地 義 The kindness of heaven and the righteousness of earth 則 淫 然 而 自 至 Then naturally arrive, and overwhelmingly. 神 明 之 極 This highest of spirit-like understanding 照 乎 Is it illuminating? 知 萬 物 You will understand the ten thousand creatures. 中 義 守 不 忒 Maintain the righteousness of the center, and you will not err : 不 以 物 亂 官 Do not allow creatures to confuse your senses, 不 以 官 亂 心 Do not allow the senses to confuse your heart/mind. 是 謂 中 得 This is called attaining the center. Roth -- Section 11 -- 1. When your body is not aligned, 2. The inner power will not come. 3. When you are not tranquil within, 4. Your mind will not be ordered. 5. Align your body, assist the inner power, 6. Then it will gradually come on its own. -- Section 12 -- 1. The numinous [mind]: no one knows its limit; 2. It intuitively knows the myriad things. 3. Hold it within you, do not let it waver. 4. To not disrupt your senses with external things, 5. To not disrupt your mind with your senses: 6. This is called "grasping it within you." Shazi Daoren -- Section 11 -- When the body is not aligned, De will not thrive. When the center is not calm, the Heart will not be harnessed. Align the body, collect De. Leave to heaven benevolence and to earth justice-- these will naturally thrive on their own. -- Section 12 -- The Spirit comprehends the Ultimate; Manifest! It understands the myriad things. Hold it within your bosom, do not waver. Do not let external things confuse your faculties; do not let your faculties confuse your Heart. This is called 'attaining the center.' Yueya: -- Section 11 -- When your body is not aligned, The inner power will not arrive. When the centre lacks stillness, The heart-mind will not be well-ordered. Align your body and assist inner power— Then it will gradually arrive on its own. -- Section 12 -- The numinous [heart-mind], no one knows its limits; Its luminosity extends to know the ten thousand things. Guard it at the centre and do not let it waver. Do not disturb your senses with external things. Do not disturb your heart-mind with the senses. This is called “attaining the Centre.” Reid 122形不正, When the bodily form is not aligned, 123 德不來。 Virtue does not approach; 124 中不靜, When the center is not tranquil, 125 心不治。 The heart-mind is not orderly. 126 正形攝德, When the bodily form is aligned, it absorbs Virtue. 127 天仁地義, Heaven’s benevolent generosity and Earth’s balancing righteousness 128 則淫然而自至。 Then naturally arrive in abundance. 129 神明之 極, The ultimate spiritual intelligence – 130 照乎知萬物, Luminous! It understands the myriad things 131 中義守不忒。 When, in the center, righteousness is guarded without err, 132 不以物亂官, And things do not disturb the senses, 133 不以官亂心, Nor do the senses disturb the heart, 134 是謂中得。 This is called inner attainment.
  18. Previously I said I would put the chinese in a spoiler but seems too difficult when it is attached to linnell's text. I began this by following Roth's sections (26) but find it feeling short so changed this now to follow Eno's sections (18). The section names are from Eno. Some additions to the below texts are inserted to clarify a word use. Example: Essence [Jing]. This is done for Jing, Qi, and De if the author did not use the pinyin. See ctext.org for alternate chinese text to Linnell (https://ctext.org/guanzi/nei-ye) Notes: 凡 - Always. See Ctext as this is used throughout the text but many don't translate it 精 - Jing. Later explained as above Qi 物 - Wu. things. matter. If one knows Wan Wu, is the ten thousand things. 為 - Wei. Do. Some may know this in compound with Wu Wei. 下 - Xia. Below reference to earth 生 - Sheng. Born, beget, product. Look at LZ 42 (Dao Produced the One--Chan). 上 - Xia. Above, reference to heaven 天 地 之 間 - Gate/passage of heaven and earth 鬼 神 - ghosts & spirits 中 - Center, inner, central, inside, innermost 聖 人 -Sages 氣 - Qi 天 - Heaven / Sky 德 - De 安 - calm, peace 意 - intent 智 - wisdom Section 1: The Essential Qi Eno: It is the essence [Jing] of things that gives life to them. Below, it gives birth to the five grains; above, it is the ranks of stars. Flowing between heaven and earth: we call these ghosts and spirits. Stored within the breast: we call these sages. This qi is So bright! As though climbing to heaven. So dark! As though entering the abyss. So broad! As though permeating the sea. So compact! As though residing within oneself. This qi Cannot be detained through physical force, but may be brought to rest by force of virtue [De]. It may not be summoned by means of sound, but may be received through one’s thoughts. To guard it alertly without fail, this is called perfect virtue [De]. When virtue [De] is perfected wisdom emerges and all the things of the world are grasped. Linnell: 凡 物 之 精 Always : the essence [Jing] of creatures – 此 則 為 生 This then makes them live. 下 生 五 穀 Below, it gives birth to the five grains; 上 為 列 星 Above, it acts to arrange the stars. 流 於 天 地 之 間 When it flows in the space between heaven and earth 謂 之 鬼 神 We call them ghosts and spirits. 藏 於 胸 中 When it collects in the center of the breast of people, 謂 之 聖 人 We call them sages. 是 故 民 氣 Thus the Qi of the citizens :杲 乎 Is it bright?如 登 於 天 As though ascending to heaven.杳 乎 Is it dark and quiet?如 入 於 淵 As though entering into an abyss.綽 乎 Is it wide and spacious?如 在 於 海 As though residing in the ocean.卒 乎 Is it close?如 在 於 己 As though residing in oneself. 是 故 此 氣 也 Thus this Qi –不 可 止 以 力 Can not be brought to rest by using force,而 可 安 以 德 But can be calmed by using De.不 可 呼 以 聲 Can not be summoned by using your voice,而 可 迎 以 意 But can be made welcome by using your intent.敬 守 勿 失 When you can respectfully maintain it, and never lose it,是 謂 成 德 This is called developed De.德 成 而 智 出 When De develops, and wisdom* arises,萬 物 果 得 The bounty of the ten thousand creatures is attained. Roth: 1. The vital essence [Jing] of all things: 2. It is this that brings them to life. 3. It generates the five grains below 4. And becomes the constellated stars above. 5. When flowing amid the heavens and the earth 6. We call it ghostly and numinous. 7. When stored within the chests of human beings, 8. We call them sages. -- Section 2 -- 1. Therefore this vital energy [Qi] is:2. Bright! – as if ascending from the heavens;3. Dark! – as if entering an abyss;4. Vast! – as if dwelling in an ocean;5. Lofty! – as if dwelling on a mountain peak.6. Therefore this vital energy [Qi]7. Cannot be halted by force,8. Yet can be secured by inner power [Te].9. Cannot be summoned by speech,10. Yet can be welcomed by awareness.11. Reverently hold onto it and do not lose it:12. This is called "developing inner power." [De]13. When inner power [De] develops and wisdom emerges,14. The myriad things will, to the last one, be grasped. Shazi Daoren: The Essence [Jing] of all things, thru transformation creates life. Below, it brings to life the five grains, above, it aligns the stars. When flowing among the heaven and earth, we call this the 'spiritual being'. When stored up in the center of the bosom, we call this the Sage. -- Section 2 -- Therefore, regarding 'Energy' [Qi], it is:Bright! As if ascending the sky;Dark! As if entering into the abyss;Disperse! As if existing in the ocean;Present! As if existing in the self. Therefore this Energy [Qi]:cannot be stopped by force,yet can be pacified by Virtue [De],cannot be spoken by voice,yet can be embraced by the mind.Reverently nurture it and do not let it go:this is called 'developing Virtue' [De].When Virtue [De] develops and wisdom emerges,the myriad things will all be attained. Yueya: The vital essence [Jing] of all things, It is this that brings them to life. It generates the five grains below; It becomes the arrayed stars above. When flowing amid the heavens and earth, We call it ghostly and numinous. When stored within the chests of humans, We call such beings sages. -- Section 2 -- Thus we may describe this qi —Bright! — as if ascending to the heavens;Dark! — as if entering an abyss;Vast! — as if dwelling in an ocean;Lofty! — as if residing on a mountain peak. Therefore this qi—Cannot be controlled by force,Yet can be stabilized through inner power (de).Cannot be summoned by speech,Yet can be welcomed through awareness.Reverently guard it and do not lose it:This is called “developing inner power.” [De]When inner power [De] develops and wisdom emerges,The bounty of ten thousand things will be realized. Reid: 1 凡物之精, It is invariably the essence of things 2 此則為生。 That gives them life 3 下生五穀, Below, it gives birth to the five grains; 4 上為列星。 Above, it aligns the stars. 5 流於天地之間, Circulating between Heaven and Earth, 6 謂之鬼神。 We call it ghosts and spirits; 7 藏於胸中, Collected within the bosom, 8 謂之聖人。 We call them sages 9 是故民氣, As a result (of essence), the energy-breath of common people (becomes) {1} 10 杲乎如登於天。 Bright! As though rising up to the Heavens; 11 杳乎如入於淵。 Dark! As though entering the depths; 12 淖乎如在於海, Spacious! As though within an ocean; 13 卒乎如在於己。 Enclosed! As though entirely self-contained. 14 是故此氣也, As a result, this energy-breath 15 不可止以力, Cannot be stopped with effort, 16 而可安以德。 Yet can be made peaceful through virtue; 17 不可呼以聲, Cannot be called over with a shout, 18 而可迎以音。 Yet can be welcomed with a harmonious tone (intention).{2} 19 敬守勿失, Honour it and guard it within. Do not neglect it. 20 是謂成德。 This is called ripening virtue.{3} 21 德成而智出, When virtue has ripened, wisdom comes forth, 22 萬物果得。 And the myriad things attain fruition. {1} 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.” {2} “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 yin was intentional, if not just to contrast tranquility (harmonious tone ) with anger (shouting). See also, Nei Ye line 167. {3} The term “virtue” in lines 16, 20, and 21, may carry overtones of its synonym “attainment,” as explained in Xin Shu Shang line 116.
  19. Neiye - Section 1 - The Essential Qi

    This line always struck me a little odd.. and Reid has a good argument to leave the original character (tone) and not replace it. But here is Roth's comment:
  20. Neiye - Section 6 - The Inner Grasp

    Just after this note is: I swear I've seen the list of aligning the five systems somewhere... if anyone knows it, please share.
  21. Neiye - Section 6 - The Inner Grasp

    This 'cloud-like Qi' seems a very unusual phrase. I can't find an example of it outside of a nature point of view (clouds).
  22. Neiye - Section 5 - The One

    thank you for coming back to this... this is what I can agree with
  23. Neiye - Section 5 - The One

    Section 5: The One Eno If the form of the heart acquires excessive knowledge, life is lost. Unifying with things and able to transform them – this is called spirit-like. Unifying with affairs and able to adapt – this is called wisdom. To transform without altering one’s qi, and adapt without altering one’s wisdom – only a junzi who grips the One can do this. Gripping the One without fail, he is able to be ruler to the world of things. The junzi manipulates things; he is not manipulated by things. He grasps the principle of the One, a regulated heart at his center, regulated words come forth from his mouth, he engages others in regulated affairs, and thus the world is regulated. In one phrase he grasps it and the world submits; in one phrase he sets it and the world obeys – this is called impartiality. Linnell: 凡 心 之 形 Always : if the form of the heart/mind 過 知 失 生 Has too much understanding, life is lost. 一 物 能 化 Knowing the Oneness with creatures can transform them, 謂 之 神 We call this being spirit-like 一 事 能 變 Knowing the Oneness with your duties can change them, 謂 之 智 We call this being wise. 化 不 易 氣 To transform creatures, without altering your Qi; 變 不 易 智 To change duties, without altering your wisdom; 惟 執 一 之 君 子 Only a noble man who maintains Oneness 能 為 此 乎 Can do this! 執 一 不 失 When he maintains Oneness and does not lose it, 能 君 萬 物 He can rule the ten thousand creatures. 君 子 使 物 A noble man uses creatures, 不 為 物 使 He does not allow creatures to use him. 得 一 之 理 When he attains the regulation of Oneness : 治 心 在 於 中 A regulated heart/mind resides in his center, 治 言 出 於 口 Regulated speech comes from his mouth, 治 事 加 於 人 Regulated duties are assigned to people. 然 則 天 下 治 矣 Then, the world is regulated! 一 言 得 而 天 下 服 One word is attained by him, and the world obeys him; 一 言 定 而 天 下 聽 One word settles him, and the world listens to him. 公 之 謂 也 We call him fair and just! Roth -- Section 8 -- 12. Whenever the forms of the mind have excessive knowledge, 13. You loose your vitality. -- Section 9 -- 1. Those who can transform even a single thing, call them "numinous"; 2. Those who can alter even a single situation, call them "wise." 3. But to transfrom without expending vital energy; to alter without expending wisdom: 4. Only exemplary persons who hold fast to the One are able to do this. 5. Hold fast to the One; do not loose it, 6. And you will be able to master the myriad things. 7. Exemplary persons act upon things, 8. And are not acted upon by them, 9. Because they g rasp the guiding principle of the One. -- Section 10 -- 1. With a well-ordered mind within you, 2. Well-ordered words issue forth from your mouth, 3. And well-ordered tasks are imposed on others. 4. Then all under heaven will be well-ordered. 5. "When one word is grasped, 6. All under the heavens will submit. 7. When one word is fixed, 8. All under heavens will listen." 9. It is this [word "Way"] to which the saying refers. Shazi Daoren -- Section 8 -- All forms of the Heart, crossing over to knowledge lose life. -- Section 9 -- Those able to transform One thing are called 'Spiritual'; those able to change One affair are called 'wise'. To transform without expending Energy, to change without expending wisdom, by grasping the One only the Master is able to do this! Grasp the One, do not loose it, and you will be able to master the myriad things. The Master acts upon things, and is not acted upon by things. Attain to the guiding principle of the One. -- Section 10 -- Harness the Heart within your bosom, control the words issuing forth from your mouth, manage affairs in concert with others, then it follows, the world will be governed. "One word is attained, and the world submits" So goes the saying. Yueya -— Section 8 -— Considering the forms of the heart-mind, Excessive knowing dissipates vitality. -- Section 9 -- Those who can transform even a single being— We call them “numinous.” Those who can alter even a single situation — We call them “wise.” To transform without expending qi, To alter without expending wisdom, Only extraordinary persons who adhere to the One can do this. Adhere to the One without losing it And you will be able to master the myriad types of beings. Extraordinary persons act upon beings, But are not acted upon by them. This is the principle of attaining the One. -- Section 10 -- With a well-ordered heart-mind within you. Well-ordered words issue from your mouth. And well-ordered tasks are presented to others. Then all under the heavens will be well-ordered. When the whole meaning is realized, Then all under the heavens will be covered. When the whole meaning is stabilized, Then all under the heavens will be heard. This is that to which we are referring. Reid: 103 凡心之形, Invariably, mental formulations {14} 104 過知失生。 Will supersede knowledge even at the expense of one’s life. 105 一物能化, 謂之神; With Oneness, things can be transformed. We call this spirit. 106 一事能變, 謂之智。 With Oneness, situations can be changed. We call this wisdom. 107 化不易氣, Transforming (things) without altering breath, 108 變不易智, Changing (situations) without altering wisdom: 109 惟執一之君子能為此乎。 Only the junzi who maintains Oneness can do this. 110 執一不失, Holding Oneness and not losing it 111 能君萬物。 They can preside over the myriad things. 112 君子使物, The junzi then conducts things, 113 不為物使, And is not conducted by things, 114 得一之理。 (Having) attained the principle of Oneness. {15} 115 治心在於中, When the orderliness of the heart-mind reaches to the very center, 116 治言出於口, Orderly words leave the mouth 117 治事加於人, And orderly affairs increase amongst the people. 118 然則天下治矣。 As such, all under Heaven will be orderly! 119 一言得而天下服, When one word is grasped, all under heaven fits together; 120 一言定而天下聽, When one word settles (in the heart), all under Heaven cooperates. 121 公之謂也。 This is the meaning of ‘serving the greater good.’ {16} {14} See footnote for line 23 of the Nei Ye {15} See the excerpt from Guigu Zi, in the Introduction, for further elucidation of lines 91-114 {16} 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.
  24. Neiye - Section 5 - The One

    That should be read 'Jing of Qi'... or as some translate, 'Essence of Qi'. Why the text seems to put Jing higher than Qi (along with other sections).
  25. Neiye - Section 5 - The One

    Ah.. that was my feeling and point... I had found that document in the past in my research of Shamanism... glad to see it again. Except... a spirit was associated to each organ acting through the body. That is not muted.