Neiye - Introduction - Multi-authors

CloudHands · May 14, 2019

great !

Limahong · May 14, 2019

15 hours ago, OldDog said:

Nothing wrong with that unless you insist on a strict literal interpretation.

But of course.

Geof Nanto · May 20, 2019

I’ve attached a few pages from Harold Roth, Original Tao: Inward Training (Nei yeh) and the Foundation of Taoist Mysticism in which he outlines the extensive research he undertook to establish a critical edition of the Neiye as the basis for his translation. (In his book he gives the full Chinese text for each verse.)

I personally have neither the Chinese language skills nor the interest to critique his research, but it seems from our Dao Bums discussion, such textural background information is important to others.

Geof Nanto · May 21, 2019

This comment and my post above are a continuation of discussion started in the "Neiye section 3" topic.

What I’m wanting to show with my above post is that Roth was well aware of the huge amount of research, both Chinese and Western, that covered the Neiye chapter of the Guanzi. He was thoroughly conversant with its textual history and the many ambiguities in the text for translators to interpret. What Roth has done in his book is to emphasise the mysticism of the Neiye. Thus he interprets text ambiguities accordingly. In doing so, to my mind, he’s brought back to life the essence of the text and conveyed it in a way relevant for our contemporary spiritual needs. The gist of the text resonates very strongly with my own unfolding experiences. Hence the Neiye is an important foundational text for me. And obviously for Roth too, both as a long term Zen practitioner and academic.

dawei · May 21, 2019

43 minutes ago, Yueya said:

This comment and my post above are a continuation of discussion started in the "Neiye section 3" topic.

What I’m wanting to show with my above post is that Roth was well aware of the huge amount of research, both Chinese and Western, that covered the Neiye chapter of the Guanzi. He was thoroughly conversant with its textual history and the many ambiguities in the text for translators to interpret. What Roth has done in his book is to emphasise the mysticism of the Neiye. Thus he interprets text ambiguities accordingly. In doing so, to my mind, he’s brought back to life the essence of the text and conveyed it in a way relevant for our contemporary spiritual needs. The gist of the text resonates very strongly with my own unfolding experiences. Hence the Neiye is an important foundational text for me. And obviously for Roth too, both as a long term Zen practitioner and academic.

greatly appreciate the post. But Roth never found non-dual.

Apech · May 21, 2019

4 hours ago, dawei said:

greatly appreciate the post. But Roth never found non-dual.

What does 'never found non-dual' mean?

OldDog · May 21, 2019

9 hours ago, dawei said:

Hence the Neiye is an important foundational text for me.

For me as well.

I had read his book about a year ago. At your prompting, I went to my copy, rather than read the section in your post, so thst I could see my notes. I often mark passages that have meaning and provide insights for me so that later I can go back and compare them to my current understanding.

Two things have been on my mind as we have undertaken this study. My first read on Nieye was through Dan Reid's The Thread of Dao. That was important to me because it related Neiye to Laozi pretty nicely, thus lending a sense of continuity to the texts. But here, we have seemingly avoided Reid's work. I wonder why that is. Is he seen as not representing the Neiye fairly? The other thing, so which comes from reading Reid's analysis, is that he provides his analysis using three Guanzi texts ... Bai Xin, Xin Shu and Nei Ye. I find Roth's work really valuable but have wondered why he did not place much emphasis on Bai Xin and Xin Shu. Perhaps he explained it somewhere and I missed it.

dawei · May 21, 2019

6 hours ago, Apech said:

What does 'never found non-dual' mean?

IMO, He comes across as too academic. I get a similar feeling when reading Hendricks.

dawei · May 21, 2019

1 hour ago, OldDog said:

For me as well.

I had read his book about a year ago. At your prompting, I went to my copy, rather than read the section in your post, so thst I could see my notes. I often mark passages that have meaning and provide insights for me so that later I can go back and compare them to my current understanding.

nice idea. I've done that before and get a WTF was I thinking at times

1 hour ago, OldDog said:

Two things have been on my mind as we have undertaken this study. My first read on Nieye was through Dan Reid's The Thread of Dao. That was important to me because it related Neiye to Laozi pretty nicely, thus lending a sense of continuity to the texts. But here, we have seemingly avoided Reid's work. I wonder why that is. Is he seen as not representing the Neiye fairly? The other thing, so which comes from reading Reid's analysis, is that he provides his analysis using three Guanzi texts ... Bai Xin, Xin Shu and Nei Ye. I find Roth's work really valuable but have wondered why he did not place much emphasis on Bai Xin and Xin Shu. Perhaps he explained it somewhere and I missed it.

I somewhat know Dan... I don't have his book and don't have a PDF version to reference. So that should explain why he is not in the list.

From my brief research into the three books, it seems Bai Xin and Xin Shu are like a commentary on Neiye. But it seems the Neiye is oldest. I posted links to them but now can't find it. If I could get it again, maybe we look at those after.

OldDog · May 21, 2019

4 hours ago, dawei said:

... it seems Bai Xin and Xin Shu are like a commentary on Neiye. But it seems the Neiye is oldest.

As I understood it, the three books were slightly sequential but they represented different writer/compilations with considerable overlap. The value of the three taken together is that they elucidate some of the meanings in these early concepts and affirm each other as representations of early daoist thought and practice.

Not to diminish Roth's work, but I did find him a bit difficult to read, as well. Still, very revealing and comprehensive effort.

Edited May 21, 2019 by OldDog
correcting autocorrect

dawei · May 21, 2019

2 hours ago, OldDog said:

As I understood it, the three books were slightly sequential but they represented different writer/compilations with considerable overlap. The value of the three taken together is that they elucidate some of the meanings in these early concepts and affirm each other as representations of early daoist thought and practice.

Not to diminish Roth's work, but I did find him a bit difficult to read, as well. Still, very revealing and comprehensive effort.

I agree overall. And have thought more about doing the other two works, particularly if we can find an english translation.

Limahong · May 22, 2019

20 hours ago, Yueya said:

The gist of the text resonates very strongly with my own unfolding experiences.

Hi Yueya,

For me unfolding experiences top ~ they pertain to firsthand knowledge without aforethought.

With humility in mind ~ I like to believe that I should write my own text with brevity in mind.

Reading a good text after the fact gives me these moments re a tree of knowledge...

th?id=OIP.aq9-Zlff_PopHK3xi6otwQHaHI&pid=15.1&P=0&w=167&h=162

And this good text will become a personal reference like The Good Book.

Also having a soulmate to trustingly share a path on a road less traveled is to me a part of Destiny.

- Anand

Geof Nanto · May 23, 2019

On 21/05/2019 at 11:46 PM, OldDog said:

My first read on Nieye was through Dan Reid's The Thread of Dao.

To my mind Dan Reid's book and Roth's make an excellent pair. We are privileged to have them both. For anyone interested in the Neiye, I'd say both these books are essential reading. They complement each other in that Roth uses the technique of what he calls textural archaeology to recover the original text. This recovered text then becomes the critical text on which his translation is based. It includes a reasonably large number of amendments from the received text. On the other hand, Reid doesn't accept any amendments, His translation is based wholly on the received text. Despite these different approaches and the differences in translation that follow, to my mind, the gist of the Neiye remains the same.

For this Dao Bums Neiye discussion to be fair to Roth it really needs to include his critical text and his notes on his translation. To illustrate this I will post Roth's critical text and some of his notes for his verse 2 translation in that section of our discussion. I will also include a little of Reid's translation / interpretation.

Limahong · May 24, 2019

2 hours ago, Yueya said:

Despite these different approaches and the differences in translation that follow, to my mind, the gist of the Neiye remains the same.

Hi Yueya,

I have yet to read any of the Neiye main texts ~ I am still with your booklet ... the gist of the Neiye. Why?

I am preventing an information overload on myself ~ unwittingly.

th?id=OIP.rCjtAY9WS5y00FLcixhKSQHaHt&pid=Api&P=0&w=300&h=300

Can I use your Neiye gist as a compass on a road less traveled... like a Feng Shui compass?

When there is no one size that fits all ~ there is also no one Neiye path that is for all?

- Anand

OldDog · May 24, 2019

15 hours ago, Yueya said:

... Roth uses the technique of what he calls textural archaeology ...

Yes, that is a particularly interesting aspect of Roth's work ... and one to be noted.

He lays a really strong foundation for his methodology, describing the technic involved and how they are applied. This lends considerable credibility to his analysis because his results and conclusions cannot be viewed as arbitrary. In a sense he throws down a gauntlet for academic rigor. It's really quite impressive.

On the other hand, because of the antiquity the texts he is working with, it is really difficult to validate his conclusions. It is only through the strength of his methodology that his conclusions stand. So, there is still a little room for possible disagreement. It would be interesting to see if anyone else can mount as rigorous an argument for any other point of view.

Regardless, for the rest of us he provides much to consider.

dawei · May 24, 2019

1 hour ago, OldDog said:

Yes, that is a particularly interesting aspect of Roth's work ... and one to be noted.

He lays a really strong foundation for his methodology, describing the technic involved and how they are applied. This lends considerable credibility to his analysis because his results and conclusions cannot be viewed as arbitrary. In a sense he throws down a gauntlet for academic rigor. It's really quite impressive.

On the other hand, because of the antiquity the texts he is working with, it is really difficult to validate his conclusions. It is only through the strength of his methodology that his conclusions stand. So, there is still a little room for possible disagreement. It would be interesting to see if anyone else can mount as rigorous an argument for any other point of view.

Regardless, for the rest of us he provides much to consider.

That may be true and his method is likely not something one would question anyways. And all we have here is his translation. Folks can read some on him here: https://en.wikipedia.org/wiki/Neiye

My biggest concerns are:

1. In Ancient china, there are far fewer words to use and thus their meanings can be more than what meets the eye. Also, to aid in memorization, rhythm is important even if the word is not the most precise to use.

2. I have my doubts this should be considered a daoist work. It is among a mix of also Confucian and Legalist; Guanzi being a legalist by most accounts. Daoist didn't have the market on meditation (recall, John Chang claims his lineage traces to Mencius) where scores died trying to perfect that method.

Shen Dao was a legalist (though some later want to classify him as daoist) known for influencing the legalist Hanfeizi. Yet, Shen Dao's work clearly finds a few phrases in the Laozi, and Hanfeizi wrote the very first commentary on the Laozi.

Guanzi and Shen Dao were at the Jixia Academy in Qi where many philosophies were discussed. There was a daoist at the academy Peng Meng whom Zhuangzi shows to be a daoist by all accounts. It is also interesting to note that Sima Qian lumped, Shen Dao, Hanfezi, and Laozi together. He supported Huang-Lao which was a mix but he described the Daoist as taking the best from all the other schools. We've talked Daoism and Legalism elsewhere but the line is hard to draw at times.

dawei · May 28, 2019

I have updated the chapter study to include Dan Reid's translation and his notes. Please re-read the first post of each chapter as you want.

dawei · June 10, 2019

Here are the full translations of each so you don't have to try and open each chapter. Note that we are following Eno's section breaks (18) while most follow Roth (26).

Eno:

Spoiler

Section 1: The essential qi

It is the essence 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.
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.
When virtue is perfected wisdom emerges
and all the things of the world are grasped.

Section 2: The nature of the heart

The form of the heart is
Spontaneously full and replete,
Spontaneously born and complete.
It loses this form through
care and joy, pleasure and anger, desire and profit-seeking.
If are able to rid itself of
care and joy, pleasure and anger, desire and profit-seeking,

the heart returns to completion.
The natural feelings of the heart
cleave to rest and calm;
Don’t trouble them, don’t derange them,
and harmony will spontaneously be perfect.
So gleaming! As though just beside.
So dim! As though ungraspable.
So remote! As though exhausting the far limit.
Its basis is near at hand; daily we draw its force of virtue.

Section 3: The Dao

By means of the Dao forms are made full,
yet men are not able to cleave firmly to it.
Once gone it may not return,
Once come it may not remain.
So silent! None hears its sound.
So compact! It resides in the heart.
So dark! Invisible of form.
So overflowing! It is born along with me.
Its form unseen,
Its sound unheard,
Yet its doings perfectly ordered.
Such we call: the Dao.

The Dao has no fixed place;
it dwells at peace in a good heart.
When the heart is tranquil and the qi aligned,
the Dao may be made to stay.
The Dao is not distant,
people gain it in being born.
The Dao never departs,
people rely on it for awareness.
How compact! As though it could be bound up.
How remote! As though exhausting all nothingness.
The natural being of the Dao
abhors thought and voice.
Refine the heart and calm thoughts,
and the Dao may be grasped.

The Dao
Is what the mouth cannot speak,
Is what the eye cannot see,
Is what the ear cannot hear.
It is the means to refine the heart and rectify the form.
Men die when they lose it.
Men live when they gain it.
Affairs fail when they lose it.
Affairs succeed when they gain it.
The Dao has neither root not stalk,
nor leaves, nor blossoms.
Yet the things of the world gain it and are born;
the things of the world gain it and mature.
This is termed: the Dao.

Section 4: The sage

The pivot of heaven is uprightness.
The pivot of earth is flatness.
The pivot of man is quiescence.
Spring, autumn, winter, and summer
are the season times of heaven.
Mountains ridges and river valleys
are the limbs of earth.
Showing pleasure or anger, taking or giving,
there are the schemes of man.

The sage adapts with the times but is not transformed,
follows along with things but is not moved by them.
He is able to be balanced and tranquil
and so he is settled.
With a settled heart within,
the eyes and ears are keen and clear,
the four limbs are strong and firm.
He is fit to be the dwelling of the essence.
By essence is meant the essence of qi.
When qi follows the Dao there is birth.
With birth there is awareness.
From awareness comes knowing.
With knowing the limit is reached.

Section 5: The One

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.

Section 6: The inner grasp

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.

Section 7: Controlling the essence

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.

Section 8: The core of the heart

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.

Section 9: The flood-like essence

Where essence is stored there is spontaneous life:
externally it blooms in contentment,
internally it is stored as a wellspring.
Flood-like, it is harmonious and even,
the fountainhead of the qi.
When the fountainhead never runs dry,
the limbs are firm.
When the wellspring is never exhausted,
the nine bodily orifices are penetrating.*
Thereupon one may exhaust heaven and earth
and cover the four seas.
Within, there are no confused thoughts,
without, there are no irregular disasters.
The heart complete within,
the form is complete without:
encountering neither disasters from Tian,
nor harm from man.
This is called: the sage.
*The nine orifices include mouth, eyes, nostrils, ears, anus, and urethra.

Section 10: Physical perfection

When a man is able to attain balanced tranquility,
his skin is sleek, his flesh full, his eyes sharp, his ears keen,
his muscles taut, his bones sturdy.
And so he is able to carry the great circle of heaven on his head
and tread upon the great square of earth.
He finds his reflection in the great purity and sees by the great light.
Attentive and cautious, he never errs,
and every day renews the force of his virtue.
Knowing everything in the world and exhausting the four poles of the earth,
he attentively nurtures his plenitude:
this is called: grasping within.
To be so and never to revert
is life without error.

Section 11: The nature of the Dao

The Dao is always abundant and dense,
always broad and easy,
always hard and steady.
Guard the good and never release it,
expel excess and let go of narrowness.
Once knowing the extremes,
return to the force of the Dao.

Section 12: The charisma of the completed heart

When the heart completed lies within, it cannot be concealed.
It may be known through the form and countenance,
seen through the skin and expression.
When such a one encounters others with the qi of goodness,
he becomes closer to them than brothers.
When such a one encounters others with the qi of hatred,
he is more dangerous then weapons of war.
The unspoken sound travels faster than a clap of thunder.
The form of the heart’s qi
illuminates more brightly than the sun or moon,
and is more discerning than a father or mother.
Rewards are insufficient to encourage goodness;
punishments are insufficient to discipline transgressions.
But when the intent of the qi is in one’s grasp,
the world will submit.
When the intent of the heart is fixed,
the world will obey.

Section 13: Concentration

Spirit-like, concentrate the qi, and the world of things is complete.
Can you concentrate?
Can you become one?
Can you know the outcomes of events without divining?
Can you halt?
Can you stop?
Can you grasp in it yourself and not seek it in others?
Ponder it! Ponder it! Then ponder yet again!
If you ponder and do not comprehend,
the spirits will make it comprehensible.
Yet it is not by the power of the spirits:
it is the utmost of the essential qi.

Section 14: The limits of contemplation

When your four limbs are balanced and the qi of your blood tranquil,
unify your thoughts and concentrate your mind.
Eyes and ears never astray,
though distant, it will be as though near.
Contemplative thought gives birth to knowledge;
careless laxity gives birth to cares;
violent arrogance gives birth to resentments;
cares and melancholy give birth to illness.
If you contemplate things and don’t let go,
you will be harried within and haggard without.
If you don’t plan against this early on,
your life will slip away from its abode.
When eating, it is best not to eat one’s fill.
When contemplating, it is best not to carry it to the end.
When there is regularity and equilibrium,
it will come of itself.

Section 15: Moderating emotions and desires

In the life of man,
heaven produces his essence,
earth produces his form.
These are combined and create a man.
With harmony there comes life,
without harmony there is no life.
In discerning the Dao of harmony,
its essence is invisible,
its manifestations belong to no class.
When level balance controls the breast
and sorted regularity lies within the heart,
long life is assured.

If joy and anger lose their proper rule,
attend to this.
Moderate the five desires,
eliminate the two evils –
neither joyous nor angered –
and level balance will control your breast.
The life of man must rely on level – balance,
and these are lost through the heart’s joy and anger, cares and dismay.
To quell anger nothing is better than the Poetry.
To dismiss cares, nothing is better than music.
To moderate joy, nothing is better than li.
To observe li, nothing is better than attentiveness.
To maintain attentiveness, nothing is better than tranquility.
Inwardly tranquil,
outwardly attentive,
able to return to your nature:
thus will your nature be well stabilized.

Section 16: The Dao of eating

The Dao of eating:
gorging is harmful, the form will not be fine;
fasts of abstinence make the bones brittle and the blood run dry.
The mean between gorging and abstinence is the harmonious perfection:
the place where the essence dwells
and wisdom is born.
If hunger or satiety lose their proper measures,
attend to this.
If you have eaten too much, move about rapidly.
If you are famished, make broader plans.
If you are old, plan in advance.
If you have eaten too much and do not move about rapidly,
your qi will not flow through your limbs.
If you are famished and do not make broader plans,
your hunger will not be alleviated.
If you are old and do not plan in advance,
then when you are in straits you will be quickly exhausted.

Section 17: The magnanimous qi

Enlarge your heart and be daring;
make your qi magnanimous and broad.
With form at rest and unmoving,
you will be able to guard your oneness and discard a myriad burdens.
On seeing profit, you will not be enticed.
On seeing danger, you will not be frightened.
With easy magnanimity you will be jen,
and alone, you will delight in your person.
This is called cloud-like qi,
for thoughts float in it as clouds in heaven.

Section 18: The Dao of moderation

All human life must rest upon contentment.
Through cares its guiding lines are lost.
Through anger its source is lost.
When there is care or sadness, joy or sorrow,
the Dao finds no place.
Loves and desires – quiet them!
If you encounter disorder, put it right.
Draw nothing near, push nothing away;
blessings will spontaneously come to stay.
The Dao comes spontaneously,
you may rely upon it to shape your plans.
If you are tranquil you will grasp it;
agitated, you will lose it.
The magical qi within the heart,
now it comes, now departs.
It is so small that there can be nothing within it.
It is so great that there can be nothing outside it.
It is lost through the harm of agitation.
If the heart can grip tranquility,
the Dao will spontaneously fix itself therein.
In he who grasps the Dao
it steams through the lines of his face
and seeps from his hair.
There is no failing within his breast.
With the Dao of moderating desires,
the things of the world cannot harm him.

Linnell:

Spoiler

凡物之精 Always : the essence 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 {A)?
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.
凡心之形 Always : the form of the heart/mind is
自充自盈 Naturally full, naturally overflowing,
自生自成 Naturally born, naturally complete.
其所以失之 The reason that you lose it
必以憂樂喜怒欲利 Is certainly due to worries and happiness, love and anger, desire for profit.
能去憂樂喜怒欲利 If you can leave behind worries and happiness, love and anger, desire for profit,
心乃反濟 Your heart/mind then returns [to its original nature] successfully.
彼心之情 The nature of that heart/mind
利安以寧 Benefits from calmness and the tranquility that comes from it.
勿煩勿亂 Do not be troubled, do not be confused,
和乃自成 And harmony is then naturally achieved.
晢晢乎 Is it very bright?
如在於側 As though located right by your side.
忽忽乎 Is it very easy to overlook?
如將不得 As though it will never be attained.
渺渺乎 Is it very remote and indistinct?
如窮無極 As though utterly without boundaries.
此稽不遠 To examine this, you need not go far :
日用其德 You use De daily.
夫道者所以充形也 Now : Dao is the reason that the form [of the heart/mind] is full!
而人不能固 But people can not be strong enough to keep it –
其往不復 It goes and does not return,
其來不舍 It arrives but does not dwell.
寂乎 Is it silent?
莫聞其音 There is no one who can hear its sound.
卒乎 Is it close {A}?
乃在於心 It is residing in the heart/mind.
冥冥乎 Is it very dim and obscure?
不見其形 You can not see its form.
淫淫乎 Is it very prolific?
與我俱生 It gives us all life.
不見其形 You can not see its form,
不聞其聲 You can not hear its voice,
而序其成 Yet there is an order to its accomplishments.
謂之道 We call it Dao.
凡道無所 Always : Dao is nowhere to be found,
善心安處 But in a virtuous heart/mind it can calmly dwell.
心靜氣理 When the heart/mind is still and Qi is regulated,
道乃可止 Dao can then stay there.
彼道不遠 That Dao is not remote :
民得以產 Citizens attain it by being born.
彼道不離 That Dao does not depart :
民因以知 Citizens rely on it for understanding.
是故卒乎 Thus : is it close {A}?
其如可與索 As though it could be tied together with you.
眇眇乎 Is it very minute and subtle?
其如窮無所 As though it is utterly nowhere to be found.
彼道之情 The nature of that Dao
惡意與聲 Detests thoughts and words about it.
修心靜意 But when you cultivate your heart/mind and still your thoughts,
道乃可得 Dao can then be attained.
道也者 Dao –
口之所不能言也 That which your mouth can not speak!
目之所不能視也 That which your eyes can not see!
耳之所不能聽也 That which your ears can not hear!
所以修心而正形也 It is the reason that we cultivate the heart/mind and properly align [its] {B} form!
人之所失以死 That which when people lose, thus they die.
所得以生也 That which when attained, thus they are born!
事之所失以敗 That which when duties lose, thus they fail.
所得以成也 That which when attained, thus they are completed!
凡道 Always : Dao is
無根無莖 Without root, without stalk,
無葉無榮 Without leaves, without flowers.
萬物以生 By means of it the ten thousand creatures are born,
萬物以成 By means of it the ten thousand creatures are made complete.
命之曰道 This [natural] order, it is called Dao.
天主正 That which presides over Heaven is proper alignment,
地主平 That which presides over Earth is equability,
人主安靜 That which presides over people is calmness and stillness.
春秋冬夏 Spring, autumn, winter, summer –
天之時也 The timing of heaven!
山陵川谷 Mountains, hills, streams, valleys –
地之枝也 The limbs of the earth!
喜怒取予 Love, anger, taking, giving –
人之謀也 The schemes of the people!
是故聖人 Thus the sage :
與時變而不化 Takes part in the changing of the seasons, but is not transformed;
從物而不移 He attends to creatures, but is not changed by them.
能正能靜 When you can be properly aligned and can be still {C} –
然後能定 Then, you can be settled.
定心在中 With a settled heart/mind in your center,
耳目聰明 Your ears and eyes are acute and clear,
四枝堅固 Your four limbs are hard and strong,
可以為精舍 You are able to become a dwelling for essence.
精也者 This essence –
氣之精者也 Is essence of Qi!
氣道乃生 With Qi and Dao, then there is life;
生乃思 With life, then there is contemplation;
思乃知 With contemplation, then there is understanding;
知乃止矣 When you reach understanding, then stop!
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 {D} with creatures can transform them,
謂之神 We call this being spirit-like {E}.
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*; {F}
惟執一之君子 Only a noble man* who maintains Oneness {G}
能為此乎 Can do this!
執一不失 When he maintains Oneness {G} and does not lose it,
能君萬物 He can rule {H} the ten thousand creatures.
君子使物 A noble man* uses creatures,
不為物使 He does not allow creatures to use {I} 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 {J} is attained by him, and the world obeys him;
一言定而天下聽 One word {J} settles him, and the world listens to him.
公之謂也 We call him fair and just!
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 {K} –
照乎 Is it illuminating?
知萬物 You will understand the ten thousand creatures. {L}
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.
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 {M},
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.
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 {J} :
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. {N}
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.
精存自生 Where essence exists, there is naturally life –
其外安榮 Outside you, calmness flourishes;
內藏以為泉原 It collects inside you, thus acting as a primal spring.
浩然和平 Like a vast lake {O}, it is harmonious and equable.
以為氣淵 It thus becomes a fountainhead of Qi.
淵之不涸 As long as the fountainhead does not dry up,
四體乃固 The four limbs are then strong.
泉之不竭 When the spring is not used up,
九竅遂通 The nine bodily openings {P} are then open [to the flow of Qi {]}.
乃能窮天地 Then you can span the limits of heaven and earth,
被四海 And cover the four seas {Q}.
中無惑意 When the center is without doubt or desire,
外無邪菑 The outside is without demonic disasters.
心全於中 Those whose heart/mind is whole and complete in the center :
形全於外 Their form is whole and complete on the outside,
不逢天菑 They do not happen to meet heavenly disasters,
不遇人害 They do not encounter people who cause harm –
謂之聖人 We call them sages.
人能正靜 When people can be properly aligned and still :
皮膚裕寬 Their hair and skin are abundant and smooth,
耳目聰明 Their ears and eyes are acute and clear,
筋伸而骨強 Their muscles are supple and their bones are strong.
乃能戴大圜 Then they can support the great circle of heaven,
而履大方 And walk on the great square of earth.
鑒於大清 They are a reflection of great purity,
視於大明 They see with great clarity.
敬慎無忒 Respectful* and cautious, they are without error;
日新其德 Each day they renew their De.
遍知天下 They understand the whole world
窮於四極 Thoroughly out to the four extremes.
敬發其充 They respectfully* develop their fullness;
是謂內得 This is called inner attainment.
然而不反 However, if they do not return [to their original nature],
此生之忒 This creates errors.
凡道 Always : Dao is
必周必密 Certainly complete, certainly all-pervasive,
必寬必舒 Certainly magnanimous, certainly relaxed,
必堅必固 Certainly hard, certainly strong.
守善勿舍 Maintain your virtue and never give up;
逐淫釋薄 To pursue excess disperses and weakens it.
既知其極 Once you understand the extremes,
反於道德 Return to Dao and De.
全心在中 When your whole and complete heart/mind is in the center,
不可蔽匿 It can not be hidden or concealed –
知於形容 It is known in your form‟s appearance,
見於膚色 It is seen in your skin‟s color.
善氣迎人 When with virtuous Qi you meet people,
親於弟兄 They will love you as they would their brothers.
惡氣迎人 When with wicked Qi you meet people,
害於戎兵 They will harm you with their weapons of war.
不言之聲 This is because the sound of that which is un-spoken
疾於雷鼓 Travels faster than a clap of thunder.
心氣之形 The form of the heart/mind‟s Qi
明於日月 Is brighter than the sun and moon,
察於父母 More observant than a father or mother.
賞不足以勸善 Rewards are not enough to encourage virtue,
刑不足以懲過 Punishments are not enough to discipline excesses.
氣意得而天下服 Qi‟s intent is attained, and the world obeys;
心意定而天下聽 The heart/mind‟s intent becomes settled, and the world listens.
搏氣如神 Because they consolidate {R} Qi like spirits,
萬物備存 The ten thousand creatures are prepared for existence.
能搏乎 Can you consolidate {R} it?
能一乎 Can you unify it?
能無卜筮而知吉凶乎 Can you foretell bad fortune and good fortune, but without divining?
能止乎 Can you then stop?
能己乎 Can you?
能勿求諸人 How can you never seek it from anyone,
而得之己乎 Yet attain it yourself?
思之思之又重思之 Contemplate it, contemplate it, and again repeatedly contemplate it.
思之而不通 Should you contemplate it yet not comprehend it,
鬼神將通之 Know that ghosts and spirits can comprehend it.
非鬼神之力也 However, it is not comprehended by the power of ghosts and spirits –
精氣之極也 But by the utmost of essence‟s Qi!
四體既正 Once the four limbs are properly aligned,
血氣既靜 Once blood and Qi are still :
一意搏心 Unify your intent, consolidate {R} your heart/mind;
耳目不淫 And the ears and eyes will be restrained
雖遠若近 Even though what is remote seems near.
思索生知 Deep contemplation creates understanding;
慢易生憂 Disdain and laxity creates worries;
暴傲生怨 Cruelty and arrogance creates resentment;
憂鬱生疾 Worries and melancholy create sickness.
疾因乃死 Sickness then causes death.
思之而不捨 If you contemplate these and do not let go of them,
內困外薄 Inside you will be distressed, outside you will be weak.
不蚤為圖 Do not neglect {S} to make plans for this,
生將讓舍 Or life will leave its dwelling.
食莫若無飽 Do not eat as if you were starving,
思莫若勿致 Do not contemplate as if you were indifferent.
節適之齊 When you restrain these appropriately and simultaneously,
彼將自至 That [Dao] {T} will naturally arrive.
凡人之生也 Always : at the birth of people –
天出其精 Heaven produces their essence,
地出其形 Earth produces their form;
合此以為人 These combine in order to make people.
和乃生 When these are in harmony then there is life;
不和不生 No harmony, no life.
察和之道 Observe the Dao of harmony :
其精不見 Its essence is not seen,
其徵不醜 Its manifestations are not wicked.
平正擅匈 When equability and proper alignment completely fill your breast,
論治在心 And the principles of regulation are in your heart/mind,
此以長壽 This gives long life.
喜怒之失度 When love and anger lose their proper value,
乃為之圖 Then use this plan of action :
節其五欲 Restrain your five desires {U},
去其二凶 Leave behind your two misfortunes –
不喜不怒 Do not love, do not be angry.
平正擅匈 Then equability and proper alignment will completely fill your breast.
凡人之生也 Always : at the birth of people –
必以平正 They certainly have equability and proper alignment.
所以失之 The reason that they lose it
必以喜怒憂患 Is certainly due to love, anger, worries, suffering.
是故止怒莫若詩 Thus : there is nothing that stops anger like poetry,
去憂莫若樂 There is nothing that removes worries like music,
節樂莫若禮 There is nothing that restrains music like propriety,*
守禮莫若敬 There is nothing that maintains propriety* like respect*. {V}
守敬莫若靜 [But,] there is nothing that maintains respect* like stillness.
內靜外敬 Inwardly still and outwardly respectful*,
能反其性 You can return to your [original] nature,
性將大定 And your nature will be exceptionally settled.
凡食之道 Always : regarding the Dao of eating –
大充傷而形不臧 Over-filling causes injury, and your form will not be right;
大攝骨枯而血沍 Over-fastingW makes your bones wither and your blood congeal.
充攝之間 When you reach the space between filling and fasting {W},
此謂和成 This is called achieving harmony –
精之所舍 That which is the dwelling place of essence
而知之所生 And that which is the creation of understanding.
飢飽之失度 When hunger and satiation lose their proper value,
乃為之圖 Then use this plan of action :
飽則疾動 When you are satiated, then move about quickly.
飢則曠思 When you are hungry, then neglect your contemplation.
老則長慮 When you are old, then take charge of your concerns.
飽不疾動 If you are satiated and do not move about quickly,
氣不通於四末 Your Qi will be obstructed in your four extremities.
飢不曠思 If you are hungry and do not neglect your contemplation,
飽而不廢 When you eat you will get full but you will not stop.
老不長慮 If you are old and do not take charge of your concerns,
困乃速竭 When you are distressed, then you will be quickly exhausted.
大心而放 When you expand your heart/mind and free it,
寬氣而廣 When your Qi is magnanimous and vast,
其形安而不移 When your form is calm and unchanging :
能守一而棄萬苟 You can maintain Oneness {G} and reject the ten thousand trivialities,
見利不誘 You see profit and are not tempted,
見害不懼 You see trouble and are not frightened.
寬舒而仁 You are magnanimous, relaxed, and kind*;
獨樂其身 When alone, you are happy with your self.
是謂雲氣 This is called cloud-like Qi –
意行似天 Your intent and behavior resemble that of heaven.
凡人之生也 Always : at the birth of people –
必以其歡 They certainly have joy.
憂則失紀 When they are worried, then they lose these tenets {X}.
怒則失端 When they are angry, then they lose the source.
憂悲喜怒 Where there is worry, grief, love, anger,
道乃無處 Then Dao does not dwell.
愛慾靜之 Love and desire : still them.
愚亂正之 Foolishness and confusion : properly align them.
勿引勿推 When you do not pull and do not push, {Y}
福將自歸 Good fortune will naturally return to you :
彼道自來 That Dao will naturally arrive,
可藉與謀 Which you can rely on and consult with.
靜則得之 When you are still, then you attain it,
躁則失之 When you are impatient, then you lose it.
靈氣在心 This potent Qi in your heart/mind :
一來一逝 One moment it arrives, one moment it departs.
其細無內 It is so tiny there is nothing inside it,
其大無外 It is so great there is nothing outside it.
所以失之 The reason that you lose it
以躁為害 Is because impatience causes harm.
心能執靜 When the heart/mind can maintain stillness,
道將自定 Dao will naturally settle there.
得道之人 For people who attain Dao :
理丞而屯泄 Regulation supports it and it will not dissipate easily,
匈中無敗 So that the center in their breast does not fail them.
節欲之道 When following the Dao of restraining desire,
萬物不害 The ten thousand creatures do not cause harm. {Z}

A : altho the modern translation of this symbol is “sudden” or “abrupt” (among other things), and is translated different ways by different translators, I have chosen “close” (as in “within reach”, “accessible”) based on the answers given each time this question is asked
B : using “its” here (rather than “the”) is significant, making the difference between referring to the “form of the heart/mind” or referring separately to “the heart/mind” and “the form”
C : this and the next 5 lines could still be talking about the sage, but because it seems to be a different section, it is translated in this fashion
D : Simonis claims that the grammatical sense in which 一 is being used means “one-ing creatures”, hence knowing (or seeing, sensing, perceiving, etc.) your oneness with them
E : “spirit-like” is taken to mean that your understanding of Dao has reached the same level as that of the spirits, who are presumably not confused by having senses or a heart/mind (from Simonis)
F : in this and the 5 lines above, it is assumed that it is the creatures and duties that are being transformed and changed, because earlier it is said that the sage takes part in changes but is not himself transformed or changed
G : usually translated as “grasps the One” or “holds to the One” (the one what? principle? Dao?), “maintaining Oneness” is taken to mean being able to keep the sense of Oneness referred to above
H : he “rules” creatures in that they do not confuse his senses or heart/mind (referred to below)
I : creatures do not “use” him in that they do not confuse his senses or heart/mind (referred to below)
J : it is unclear what 一言 means here : “one word”, “one saying”, “word of the One” (“One” perhaps referring to Dao?), “word of Oneness”, “sound of Oneness”, possibly even “the whole utterance”, etc.; so it is just left literally translated as “one word”
K : “spirit-like understanding” is taken to refer to a state of consciousness where you can intuitively understand Dao very clearly (from Simonis)
L : you will “understand” them in that you will understand their proper value (mentioned below), you will not allow them to confuse your senses or heart/mind (referred to immediately below), etc.
M : presumably the heart/mind, or perhaps the “center”
N : the image seems to be that of a dragon – your head is in heaven, your tail is on the earth, and your coils fill the “nine provinces” (the whole world)
O : 浩然 (literally “like a vast body of water”) is usually translated as “flood-like” (to match Mencius), but a flood does not seem to be as harmonious and equable as a wide, calm lake
P : two eyes, two ears, one nose, one mouth, two elimination, one sexual
Q : “four seas” also indicates the whole world
R : there are three possible symbols here, 搏 “to grasp or catch” (which Roth says is the original symbol), 摶 “to roll into a ball with the hands”, and 專 “to concentrate”, and all are equally likely (as far as I can tell), so the word used is a combination of all three
S : the symbol given (“flea”) makes no sense; however it seems that it must complete a double negative (do not [neglect/hesitate/fail] to…), because twice below the Nei Ye encourages the reader to make plans
T : there is no subject in this sentence in the original Chinese! But the phrase “that Dao” is used 4 other times, and “that Dao will naturally arrive” appears below (using different symbols)
U : the five senses
V : these 4 lines are expressing very Confucian ideas; Confucius himself said “Let a person be stimulated by poetry, established in character by the rules of propriety, and perfected by music.” (Analects 8.8)
W : the given symbol makes no sense here, but presumably means the opposite of “gorging”
X : while the standard definition of 紀 is “discipline”, according to Waley it literally means “main thread” (as in “of the teaching”)
Y : presumably, do not pull desirable things towards you and push undesirable things away
Z : creatures will not “cause harm” in that they will not confuse the senses or the heart/mind (mentioned above)

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Roth:

Spoiler

One

1. The vital essence 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.

Two

1. Therefore this vital energy 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
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."
13. When inner power develops and wisdom emerges,
14. The myriad things will, to the last one, be grasped.

Three

1. All the forms of the mind
2. Are naturally infused and filled with it [the vital essence],
3. Are naturally generated and developed [because of] it.
4. It is lost
5. Inevitably because of sorrow, happiness, joy, anger, desire, and profit-seeking.
6. If you are able to cast off sorrow, happiness, joy, anger, desire and profit-seeking,
7. Your mind will just revert to equanimity.
8. The true condition of the mind
9. Is that it finds calmness beneficial and, by it, attains repose.
10. Do not disturb it, do not disrupt it
11. And harmony will naturally develop.

Four

1. Clear! as though right by your side.
2. Vague! as though it will not be attained.
3. Indescribable! as though beyond the limitless.
4. The test of this is not far off:
5. Daily we make use of its inner power.
6. The Way is what infuses the body,
7. Yet people are unable to fix it in place.
8. It goes forth but does not return,
9. It comes back but does not stay.
10. Silent! none can hear its sound.
11. Suddenly stopping! it abides within the mind.
12. Obscure! we do not see its form.
13. Surging forth! it arises with us.
14. We do not see its form,
15. We do not hear its sound,
16. Yet we can perceive an order to its accomplishments.
17. We call it "the Way."

Five

1. The way has no fixed position;
2. It abides within the excellent mind.
3. When the mind is tranquil and the vital breath is regular,
4. The Way can thereby be halted.
5. That Way is not distant from us;
6. When people attain it they are sustained
7. That Way is not separated from us;
8. When people accord with it they are harmonious.
9. Therefore: Concentrated! as though you could be roped together with it.
10. Indiscernible! as though beyond all locations.
11. The true state of that Way:
12. How could it be conceived of and pronounced upon?
13. Cultivate your mind, make your thoughts tranquil,
14. And the Way can thereby be attained.

Six

1. As for the way:
2. It is what the mouth cannot speak of,
3. The eyes cannot see,
4. And the ears cannot hear.
5. It is that with which we cultivate the mind and align the body.
6. When people lose it they die;
7. When people gain it they flourish.
8. When endeavors lose it they fail;
9. When they gain it they succeed.
10. The way never has a root or trunk,
11. It never has leaves or flowers.
12. The myriad things are generated by it;
13. The myriad things are completed by it.
14. We designate it "the Way."

Seven

1. For the heavens, the ruling principle is to be aligned.
2. For the earth, the ruling principle is to be level.
3. For human beings the ruling principle is to be tranquil.
4. Spring, autumn, winter, and summer are the seasons of the heavens.
5. Mountains, hills, rivers, and valleys are the resources of the earth.
6. Pleasure and anger, accepting and rejecting are the devices of human beings.
7. Therefore, the sage:
8. Alters with the seasons but doesn’t transform,
9. Shifts with things but doesn’t change places with them.

Eight

1. If you can be aligned and be tranquil,
2. Only then can you be stable.
3. With a stable mind at your core,
4. With the eyes and ears acute and clear,
5. And with the four limbs firm and fixed,
6. You can thereby make a lodging place for the vital essence.
7. The vital essence: it is the essence of the vital energy.
8. When the vital energy is guided, it [the vital essence] is generated,
9. But when it is generated, there is thought,
10. When there is thought, there is knowledge,
11. But when there is knowledge, then you must stop.
12. Whenever the forms of the mind have excessive knowledge,
13. You loose your vitality.

Nine

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 transform 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 grasp the guiding principle of the One.

Ten

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.

Eleven

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.

Twelve

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."

Thirteen

1. There is a numinous [mind] naturally residing within;
2. One moment it goes, the next it comes,
3. And no one is able to conceive 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 conceive 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.

Fourteen

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 inhabited 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 precedes 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.

Fifteen

1. For those who preserve and naturally generate vital essence
2. On the outside a calmness will flourish.
3. Stored inside, we take it to be the well spring.
4. Flood-like, it harmonizes and equalizes
5. And we take it to be the fount of the vital energy.
6. When the fount is not dried up,
7. The four limbs are firm.
8. When the spring is not drained,
9. Vital energy freely circulates through the nine apertures.
10. You can then exhaust the heavens and the earth
11. And spread over the four seas.
12. When you have no delusions within you,
13. Externally there will be no disasters.
14. Those who keep their minds unimpaired within,
15. Externally keep their bodies unimpaired,
16. Who do not encounter heavenly disasters
17. Or meet with harm at the hands of others,
18. Call them Sages.

Sixteen

1. If people can be aligned and tranquil,
2. Their skin will be ample and smooth,
3. Their eyes and ears will be acute and clear,
4. Their muscles will be supple and their bones will be strong,
5. They will then be able to hold up the Great Circle [of the heavens]
6. And tread firmly over the Great Square [of the earth].
7. They will mirror things with great purity.
8. And they will perceive things with great clarity.
9. Reverently be aware [of the Way] and do not waver,
10. And you will daily renew your inner power,
11. Thoroughly understand all under the heavens,
12. And exhaust everything within the Four Directions.
13. To reverently bring forth the effulgence [of the Way]:
14. This is called "inward attainment."
15. If you do this but fail to return to it,
16. This will cause a wavering in your vitality.

Seventeen

1. For all [to practice] this Way:
2. You must coil, you must contract,
3. You must uncoil, you must expand,
4. You must be firm, you must be regular [in this practice].
5. Hold fast to this excellent [practice]; do not let go of it.
6. Chase away the excessive; abandon the trivial.
7. And when you reach its ultimate limit
8. You will return to the Way and the inner power.

Eighteen

1. When there is a mind that is unimpaired within you,
2. It cannot be hidden.
3. It will be known in your countenance,
4. And seen in your skin colour.
5. If with this good flow of vital energy you encounter others,
6. They will be kinder to you than your own brethren.
7. But if with a bad flow of vital energy you encounter others,
8. They will harm you with their weapons.
9. [This is because] the wordless pronouncement
10. Is more rapid than the drumming of thunder.
11. The perceptible form of the mind’s vital energy
12. Is brighter than the sun and moon,
13. And more apparent that the concern of parents.
14. Rewards are not sufficient to encourage the good;
15. Punishments are not sufficient to discourage the bad.
16. Yet once this flow of vital energy is achieved,
17. All under heaven will submit.
18. And once the mind is made stable,
19. All under heaven will listen.

Nineteen

1. By concentrating you vital breath as if numinous,
2. The myriad things will all be contained within you.
3. Can you concentrate? Can you unite with them?
4. Can you not resort to divining by tortoise or milfoil
5. Yet know bad and good fortune?
6. Can you stop? Can you cease?
7. Can you not seek it in others,
8. Yet attain it within yourself?
9. You think and think about it
10. And think still further about it.
11. You think, yet still cannot penetrate it.
12. While the ghostly and numinous will penetrate it,
13. It is not due to the power of the ghostly and numinous,
14. But to the utmost refinement of your essential vital breath.
15. When the four limbs are aligned
16. And the blood and vital breath are tranquil,
17. Unify your awareness, concentrate your mind,
18. Then your eyes and ears will not be overstimulated.
19. And even the far-off will seem close at hand.

Twenty

1. Deep thinking generates knowledge.
2. Idleness and carelessness generate worry.
3. Cruelty and arrogance generate resentment.
4. Worry and grief generate illness.
5. When illness reaches a distressing degree, you die.
6. When you think about something and don’t let got of it,
7. Internally you will be distressed, externally you will be weak.
8. Do not plan things out in advance
9. Or else your vitality will cede its dwelling.
10. In eating, it is best not to fill up;
11. In thinking, it is best not to overdo.
12. Limit these to the appropriate degree
13. And you will naturally reach it [vitality].

Twenty-one

1. As for the life of all human beings:
2. The heavens brings forth their vital essence,
3. The earth brings forth their bodies.
4. These two combine to make a person.
5. When they are in harmony there is vitality;
6. When they are not in harmony there is no vitality.
7. If we examine the Way of harmonizing them,
8. Its essentials are not visible,
9. Its signs are not numerous.
10. Just let a balanced and aligned [breathing] fill your chest
11. And it will swirl and blend with your mind,
12. This confers longevity.
13. When joy and anger are not limited,
14. You should make a plan [to limit them].
15. Restrict the five sense-desires;
16. Cast away these dual misfortunaes.
17. Be not joyous, be not angry,
18. Just let a balanced and aligned [breathing] fill your chest.

Twenty-two

1. As for the vitality of all human beings:
2. It inevitably occurs because of balanced and aligned [breathing].
3. The reason for its loss
4. Is inevitably pleasure and anger, worry and anxiety.
5. Therefore, to bring your anger to a halt, there is nothing better than poetry;
6. To cast off worry there is nothing better than music;
7. To limit music there is nothing better than rites;
8. To hold onto the rites there is nothing better than reverence;
9. To hold onto reverence there is nothing better than tranquility.
10. When you are inwardly tranquil and outwardly reverent
11. You are able to return to your innate nature
12. And this nature will become greatly stable.

Twenty-three

1. For all he Way of eating is that:
2. Overfilling yourself with food will impair your vital energy
3. And cause your body to deteriorate.
4. Over-restricting your consumption causes the bones to wither
5. And the blood to congeal.
6. The mean between overfilling and over-restricting:
7. This is called “harmonious completion.”
8. It is where the vital essence lodges
9. And knowledge is generated.
10. When hunger and fullness lose their proper balance,
11. You make a plan to correct this.
12. When full, move quickly;
13. When hungry, neglect your thoughts;
14. When old, forget worry.
15. If when full you don’t move quickly,
16. Vital energy will not circulate to your limbs.
17. If when hungry you don’t neglect your thoughts of food,
18. When you finally eat you will not stop.
19. If when old you don’t forget your worries,
20. The fount of your vital energy will rapidly drain out.

Twenty-four

1. When you enlarge your mind and let go of it,
2. When you relax your vital breath and expand it,
3. When your body is calm and unmoving:
4. And you maintain the One an discard the myriad disturbances,
5. You will see profit and not be enticed by it,
6. You will see harm and not be frightened by it.
7. Relaxed and unwound, yet acutely sensitive,
8. In solitude you delight in your own person.
9. This is called "revolving the vital breath":
10. Your thoughts and deeds seem heavenly.

Twenty-five

1. The vitality of all people
2. Inevitably comes from their peace of mind.
3. When anxious, you loose this guiding thread;
4. When angry, you lose this basic point.
5. When you are anxious or sad, pleased or angry,
6. The Way has no place to settle.
7. Love and desire: still them!
8. Folly and disturbance: correct them!
9. Do not push it! do not pull it!
10. Good fortune will naturally return to you,
11. And that Way will naturally come to you
12. So you can rely on and take counsel from it.
13. If you are tranquil then you will attain it;
14. If you are agitated then you will lose it.

Twenty-six

1. That mysterious vital energy within the mind:
2. One moment it arrives, the next it departs.
3. So fine, there is nothing within it;
4. So vast, there is nothing outside it.
5. We lose it
6. Because of the harm cause by mental agitation.
7. When the mind can hold on to tranquility,
8. The Way will become naturally stabilized.
9. For people who have attained the Way
10. It permeates their pores and saturates their hair.
11. Within their chest, they remain unvanquished.
12. [Follow] this Way of restricting sense-desires
13. And the myriad things will not cause you harm.

Shazi Daoren

Spoiler

zhang 1

The Essence 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.

zhang 2

Therefore, regarding 'Energy', 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:
cannot be stopped by force,
yet can be pacified by Virtue,
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'.
When Virtue develops and wisdom emerges,
the myriad things will all be attained.

zhang 3

All forms of the Heart
are naturally infused, naturally filled,
naturally generated, naturally completed.
They can become lost, out of place
Due to sorrow, happiness,
joy, anger, desire, or profit-seeking.
If you are able to cast off sorrow, happiness,
joy, anger, desire and profit-seeking,
your Heart will return to its natural flow.
The natural emotion of the Heart
is beneficial calmness and tranquility.
Do not vex it, do not disturb it,
and harmony will naturally develop.

zhang 4

Clear! As though right by your side.
Vague! As though it will not be attained.
Indescribable! As though beyond the limitless.
The proof of this is not far off:
daily we make use of its inner power.
The Way is what fills the body,
yet people are unable to fix it in place.
It goes forth but does not return;
it comes back but does not stay.
Silent! None can hear its sound.
Present! It exists within the heart.
Obscure! We do not see its form.
Manifest! It arises with us.
Look at it and not see its form,
listen to it and not hear its sound.
Yet there is a course to its accomplishments.
We call it the Way.

zhang 5

The Way has no fixed position;
in the cultivated Heart, it gracefully abides.
When the heart is calm and Energy aligned,
the Way can thereby repose.
The Way is not distant from us,
when people attain it they are fruitful
The Way does not leave,
when people are in tune with it, they understand.
Thus it is present! As if you need but ask for it.
Remote! As if dissipated and is nowhere to be found.
The Way's sensation:
How can you be in tune with its sound?
Cultivate your Heart and you will resonate in tune.
The Way thereby can be attained

zhang 6 "Dao"

As for Dao,
the mouth is not able to speak of it,
the eyes are not able to see it,
the ears are not able to hear it,
it is that which cultivates the Heart and aligns the body.
When people lose it they die,
when they attain it they flourish,
when endeavors lose it they fail,
when they attain it they succeed,
thus Dao is always without root without trunk.
Without leaves without flowers,
the myriad things are generated by it;
the myriad things are completed by it.
We declare it 'Dao'.

zhang 7 "Ruling Principles"

Heaven's ruling principle is to be aligned.
Earth's ruling principle is to be level.
Humanity's ruling principles are grace and tranquility.
Spring, autumn, winter, and summer,
these are heaven's seasons.
Mountains, hills, rivers, and valleys,
these are earth's features.
Pleasure and anger, taking and giving,
these are human devices.
Therefore the Sage,
changes with the seasons and doesn't transform them,
yields to things and does not change them.
zhang 8 "Alignment"
If able to be aligned, able to be calm,
only then can you be stable.
With a stable heart within your bosom,
eyes and ears acute and clear,
four limbs firm and sure,
you can thereby make a dwelling-place for Essence.
As for Essence:
It is the Essence of Energy.
Energy's Dao is to flourish,
to flourish is to think,
to think is to know,
to know is where to stop.
All forms of the Heart,
crossing over to knowledge lose life.

zhang 9 "One"

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.

zhang 10 "managing"

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.

zhang 11 "Aligning the Body"

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.

zhang 12 "Attaining the Center"

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.'

zhang 13 "Stabilizing Jing"

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.

zhang 14 "The Heart within the Heart"

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.

zhang 15 "The Fount of Qi"

When Jing is preserved, it naturally grows,
externally it will emanate.
Hidden inside, it becomes a primal spring.
Abounding like a flood, it harmonizes and equalizes,
it becomes a fount of Qi.
When the fount is not dried up,
the four limbs are firm.
When the spring is not drained,
the nine apertures freely circulate [Qi].
Then you are able to exhaust the universe,
and cover the four seas.
Within, when your mind is unconfused,
without, there will be no disasters.
When your heart is whole within,
your body will be whole without,
and you won't encounter natural disasters,
or receive harm from others.
Call such 'Shengren'.

zhang 16 - Inner Virtue

If you are able to be aligned and tranquil,
your skin will be supple and smooth,
your ears and eyes will be acute and clear,
your muscles will flex and your bones strong.
You will then be able to bear the Great Circle of heaven,
and tread over the Great Square of earth.
You will abase yourself with great purity,
perceiving with great clarity.
Be reverently aware without wavering,
and you will daily renew your Virtue.
Completely comprehending the world,
drawing from the Four Directions,
reverently developing your wholeness,
this is called Inner Virtue.
However, should you not return to practice,
this will increase your instability.

zhang 17 - Practicing Dao

To be wholly in accord with Dao,
you must practice, you must focus,
you must expand, you must relax,
you must be firm, you must be regular.
Hold fast to excellence, do not let abandon it.
Chase away excess, let go of the trivial.
Once you know the Ultimate,
you will return to Dao and De.

zhang 18 - Manifest Qi

When the whole Heart is centered,
it cannot be concealed or hidden,
it is apparent from your body's appearance,
it is visible by your skin color.
With good Qi, when you greet others,
they will be kinder than brothers and sisters.
With bad Qi, when you greet others,
they will harm you with force and weapons.
The sound of 'no-words',
is louder than the thunder of a drum.
The perceptible form of the Heart's Qi,
is brighter than the sun and moon,
and more concerned than parents.
Rewards are not sufficient to encourage the good;
punishments are not sufficient to discourage the bad.
The mind attains Qi,
and the world submits.
The Heart and mind stabilized,
and the world listens.

zhang 19 - Concentrating Qi

When you concentrate Qi like a spirit,
all things will support your existence.
Are you able to concentrate, able to be one with them?
Are you able to be without divining or counting stalks,
yet know bad and good fortune?
Are you able to stop? Are you able to be yourself?
Are you able to not demand from others,
yet attain it within yourself?
You think about it and think about it.
And again, deeply think about it.
You think about it, yet you can't fathom it.
A Spiritual Being will fathom it,
not due to the Spiritual Being's power,
but due to the ultimate of Jing and Qi.
When your four limbs are aligned,
your blood and Qi are tranquil.
When your mind is one and your heart concentrated,
and your ears and eyes not distracted,
even that which is most remote will be accessible.

zhang 20 - Self-Realization

Thinking and searching generate knowledge.
Laziness and ease generate worry.
Cruelty and arrogance generate resentment.
Worry and grief generate disease.
Disease then causes death.
When you think about it and don't let it go,
you will be internally distressed and externally weak.
Don’t let little things become big plans,
else life will abandon you.
Eat, but do not exceed your appetite,
think, but do not overanalyze.
Temper and put these in balance,
and you will attain self-realization.

zhang 21 - Balance and Alignment

As for all human life,
heaven brings forth its Jing/essence;
earth brings forth its bodily form.
These join in order to make a person.
When in harmony, then there is life;
when not in harmony then there is no life.
In examining the Dao of harmony,
you cannot sense it by sight;
you cannot summon it by a chance meeting.
When balance and alignment fill your chest,
and respiration is governed within the heart,
this results in enhanced life.
When fondness and resentment cause you to lose stability,
then make a determination
to restrict the five desires,
to remove these two misfortunes.
Do not be fondly attached, do not be resentful,
let balance and alignment fill your chest.

zhang 22 - Stabilizing Your Nature

As for all human life,
it must flow from balance and alignment.
Where we lose these,
must be by fondness, resentment, worry and anxiety.
Therefore, to stop resentment there's nothing like poetry;
to cast aside worry there's nothing like music;
to temper music there's nothing like ritual;
to keep to ritual there's nothing like reverence;
to keep to reverence there's nothing like stillness.
When inwardly still and outwardly reverent,
you are able to return to your nature;
your nature will become greatly stable.

zhang 23 - Dao of Eating

As for the Dao of eating,
overeating harms the body
and brings misfortune.
Under eating dries up the bones,
and congeals the blood.
The point between overeating and under eating:
This is called harmonious completion.
It is the where Jing abides,
and where wisdom is generated.
When hunger and eating lose balance,
then make a determination.
When full, move away from gluttony;
when hungry, expand your thoughts beyond food;
when old, abandon anxiety.
If you don't move away from gluttony,
Qi will not circulate within your extremities.
If when lusting food you don’t expand your thoughts,
when you eat you will not stop.
If when old you don’t abandon anxiety,
this will cause your alertness to be exhausted.

zhang 24 - Recycling Qi

Enlarge your Heart and release it,
expand your Qi and increase it.
Your body calm and unmoving;
you’re able to hold to the one,
and abandon the myriad distractions.
You see profit and are not tempted,
you see harm and do not fear.
Detached and relaxed, yet compassionate;
in solitude enjoying yourself;
this is called recycling Qi;
Your thoughts and actions are like heaven.

zhang 25 - Not Forcing

As for all human life,
it thrives within serenity.
Worry results in the loss of discipline;
resentment results in the loss of equilibrium.
When worried or sad, fondly attached or resentful,
the Dao then is without abode.
Fondness and desire: still them;
folly and confusion: correct them.
Do not pull, do not push,
good fortune will naturally return,
the Dao will naturally come.
By this means you can rely on it.
Tranquility results in attaining it,
impatience results in losing it.

zhang 26 - Dao of Tempering Desire

The ephemeral Qi within the Heart:
One moment it comes, one moment it departs.
So minute, it is without interior;
so great, it is without exterior.
Where we lose it,
is due to our impatience causing harm.
When the Heart maintains stillness,
Dao will naturally stabilize.
For people who attain Dao,
it pervades their structure to the tip of their hair.
At the center of their chest, nothing is lost.
Temper desire with Dao,
and the myriad things will not trouble you.

Notes:
Some of these phrases were very difficult. Some of them didn't quite align with daojia, or at least to my
understanding of it. It’s very difficult to be unbiased in translation.
zhang 6
This is close to a literal translation Heart is xin - heart/mind
zhang 7
The first three lines are quite terse in Chinese heaven-rule-align, etc I followed a bit of Roth’s approach to
solving this obliqueness.
zhang 8
This verse seems core to neiye and equates Jing and Qi as the object of alignment. Such alignment focuses
on calmness, centered heart, a specific awareness of eyes and ears, and posture. Then Jing is able to dwell
and Qi is able to flourish (grow, flourish, be born, etc.) this doesn't seem to result in emptiness but rather a
level of thought that stops short of knowledge.
zhang 9
This is a very interesting verse. The first two lines don't convey the one theme as well as in the Chinese,
where line 1 starts 'One thing' and line 2 'One affair'. This focus on 'One' is replete in this zhang. The
Master - junzi is the same word konzi uses as the 'superior man'. I felt that the use of Master in 9.5
juxtaposed against the verb 'master' in 9.7works very well. I really like the concept the master acts (not
Wei, but rather, shi) upon things and is not acted upon was an interesting concept. Although the 'One'
concept seems quite daoist, the use of junzi and some of the act on things don't be acted upon may be a bit
Confucian.
zhang 10
Harness, control, manage, govern are all the same word in Chinese. Yet the idea conveys better as multiple
words appropriate to the object of each line. The last two lines are a bit enigmatic, and I’ve translated it as
close to the text as I could. It’s a powerful statement, perhaps a bit of hyperbole, but yet the idea of
attaining Dao in later daojiao does empower the Master.
zhang 11
The Roth translation seems to ignore line 6 which is 'tian ren di yi'' heaven benevolence earth
justice/righteousness' Roth has: 5 Align your body, assist the inner power, 6 Then it will gradually come on
its own. True, benevolence and righteousness are distinctly Confucian thoughts, yet it makes more sense to
contrast these with the last line having a form of 'ziran' but not exactly 'self so'.
zhang 12
This is where the 'spirit' begins to take some central importance in the neiye. I spent two days thinking
about one word here - guan - "Government", translated inline 4 and 5 as 'faculties'. Roth translates it
'senses', which isn't quite it, as I see it, it would be the government or constitution of the body, your general
health/faculties.
zhang 13
I left more words in this cut untranslated, especially Jing, De, and Qi, meaning: Jing - the essence De –
Virtue Qi - well, Qi, ch'i, Energy. But some words, spirit/shen, heart/xini have translated. I’m just
inconsistent that way - dao ke dao.
zhang 14
This zhang is amazing, and amazingly difficult to translate. 1-7 portray the 'Dao is everywhere' concept8-9
introduce the core teaching, that Dao is accessible only by what's in the Heart. I did not translate Heart as
Xin, although it isn't quite heart either. Its heart/mind.10-16 may be some of the most powerful words I've
read in daojia regarding the centrality of what's in the heart/mind. even to the point that the writer is
juxtaposing the conscious heart/mind with the unconscious heart/mind, that one, not sure which, controls
the other.17-23 show a descent from awareness 'mind'/yi through the embodiment of ideas into actions and
order. I’m not sure this isn't more Confucian than daojia. There’s definitely no wuwei here, and sort of an
exalting of order and action.
zhang 15
I can't begin to express the beauty of the language here.
zhang 16
Most of these lines are without pronouns. hence, I could have said 'if I am able to...'it's hard to tell whether
2 3 and 4 are consequences of alignment and tranquility or additional conditions to be met for 5 thru
8.basically, 1-4 may set the stage for the four 'greats' in 5-8.in 4 and 6, there are references to 'great circle'
and 'great square' .Roth puts 'of the heavens' and 'of the earth' in brackets, but I simplified a bit herein order
to easily get the reference. I still haven't made up my mind whether it's better to say 'de' or 'Virtue'. For
some reason 'Virtue' in this zhang feels better to me. In 7 there's a word 'jian', which means cheap or lowly,
which I interpret as abasing or humbling oneself. in 12 there's a word 'qiong', which means exhaust or poor,
Roth used 'exhaust', but it doesn't seem to make sense in context. Draw from is a way to exhaust something,
which is what I used. And the 'four directions' is an idiomatic expression; it actually says the 'four ji' as in
four ridgepoles or extremes. We might say in archaic English, 'the four corners of the earth’. This is all
called 'inner virtue' neide. What a concept! inner cultivation results in inner virtue...line 15 has 'ran er' so
yet...which together mean 'however' in modern Chinese. I felt this combination made better sense, yet these
two last lines are difficult at best to translate.
zhang 17
This starts, literally, 'all dao' which can also be entirely Dao. To make sense of this in context there are a set
of six practices that 'must' be one's discipline. Hence, I came back to be wholly (one with) in accord with
Dao. Line 5 'excellence' is Shan, good; good-ati felt excellence a better fit, the attribute of disciplined
practice. To say 'hold fast to the good would simply not fit. Ultimate is 'ji' as in taiji, wuji. The ridge pole.
Once you know the taiji/wuji, or in other words, the 'jis', you return to daode. Very interesting thought.
zhang 18
Line 1 could be entire heart exists in center. But it seems to make better sense in the light of earlier use of
zhong/center, to focus on the centered heart. Lines 2-8 are easy translations, quite literal. lines 9-10 are
quite close to literal, line 10 first word is 'ji' which might mean spreading hate or sickness but in context, it
seems better to say 'is louder than' I suggest that ji is just a metaphor for being disruptively loud. this would
appear to be an idiomatic axiom.13 is a difficult translation.16 and 18 have 'yi' - mind, idea, intention, and
given that 18 has both yi and xin, I feel comfortable translating yi as mind in most places here. Yi seems to
be the rational thinking mind. The promises of the entire world submitting or listening are a bit hyperbolic
here. I think the writer is trying to get across that by concentrating Qi and aligning the heart/mind, whatever
an individual can do naturally thereafter happens, whereas forcing things without the internal de/Qi is
simply a waste of energy.
zhang 19
This is an amazing verse. I don't have much to say about the translation; for the most part it came easily and
is straightforward. Line 1 'like a spirit' is literally what it says. Then in lines 12 and 13, guishen reappears
'spiritual being' - ghost spirit. This is the disembodied jing in chapter 1.in other words, no matter how much
one thinks about something, you won't get it. Having Qi concentrated from Jing, as would a spiritual being,
one simply understands stuff. How does the human being do this? Aligning the body, calming the blood
(heart-beat) and breath, centering the heart and mind through some form of meditation (the neiye is not
specific as to what). This will collect energy/Qi, and align the person's spirit with Dao, attaining de. In such
a state, one can 'see the world' without leaving his/her village.
zhang 20
The first four lines are causal pairs of things resulting in something 'bad' notice that 'knowledge' is in the
same class as worry, resentment, and disease. The four 'bads' escalate to death. It may be innocent enough
to think and search, but if you think about it, it will burn you up. Line 8 is quite funny, literally, 'no flea
makes plans', which also must be some sort of idiomatic expression. Seems more appropriate to 'nip little
things in the bud', like several zhang of ddj. Lines 10 and 11 have dual negatives in them, and it's easier to
understand in Chinese than translate. The idea is to eat and think moderately, not as if (literally) you can't
get enough. Line 13 literally says 'you will self realize 'it's a very powerful statement.
zhang 21
7-9 there's a theme here that I cannot quite translate accurately. The theme is around the harmony of Dao,
that its 'emotion' cannot be 'seen' and it's 'note of Chinese scale' cannot be 'completed'. I’m sure red will see
in this something about sound meditation, and perhaps there is a sense of how the harmony of Dao isn't
quite like traditional sound or music. the idea, however, conveys to me that there is a futility in trying to
see Dao with one's eye's or hear it with one's ears. There is a translation of the Chinese note as a summons,
summon it by a chance meeting is an accurate translation. It also is similar to some phrases in sunzi bingfa
around summoning information. In the end, I like where this landed. Fondness and resentment are also joy
and anger and were translated such in a previous zhang. However, the joy here is really a fondness, an
attachment to people and things, not the ecstasy found in meditation or 'true happiness' whatever that may
be. given that fondness has its opposite in resentment, and this anger is truly the type directed toward
others, then fondness and resentment seem to translate better.14 - make a determination - is actually 'make
a plan', or lay it out on paper inform of a diagram. I could argue that daojia seems to be against making
plans, but in fact there are several zhangin ddj around planning things when they're small. So, instead of an
elaborate plan, which this isn't really talking about, it's more about commitment. A determination to do the
type of inner cultivation that rectifies the deficiencies of one's training.
zhang 22
Isn’t hard to translate, I just have a hard time with the premise that one can use music and ritual as a means
of attaining stability. That’s a personal matter -- not that I don't participate in ritual or music, but rather
whether such are consistent with daojia. It really doesn't matter, because in the context of these writings,
daojia and rujia are not in conflict within neiye.
zhang 23
Clearly is about balanced diet between over- and under eating. The problem lies in line 4, where the words
at the beginning, da she, is really mean 'great absorption'. All I can say is that it must be idiomatic for
under eating or great fasting of some sort. The context all clearly points to a mean between overfilling and
something else. In line 15, the phrase begins with 'abalone', implying that when one is in the presence of a
food delicacy, one has to be able to move away from a type of sick envy. Literally: abalone - as a
rule/result - sick envy - move. In other words, don't let the lust for fine food absorb you into a sick envy;
move away from it! All that is just easier said move away from gluttony. The last two lines might be better
said, but the translation here is pretty much as written - this will cause (ci jiang).
Translation

Yueyu:

Spoiler

—1—
The vital essence 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.

—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.”
When inner power develops and wisdom emerges,
The bounty of ten thousand things will be realized.
[The ‘ten thousand things’, sometimes translated as ‘myriad things’,
doesn’t mean only inanimate things. It means the almost infinite
multitude of all forms and beings in manifest existence, both animate
and inanimate.]

—3—

All the forms of the heart-mind
Are naturally replete and nourished by it [vital essence],
Are naturally generated and grow to completion [because of] it.
It is lost because of sorrow, happiness, joy, anger, and
desire for profit.
If you can cast off sorrow, happiness, joy, anger, and
desire for profit,
Your heart-mind will return to equanimity.
The disposition of such a heart-mind
Is that it benefits from calmness to attain repose.
Do not disturb it; do not disrupt it
Then harmony will naturally develop.

—4—

Clear! as though right by your side;
Vague! as though it will not be attained;
Indiscernible! as though beyond the limitless.
The investigation of this is not remote –
Daily we make use of its inner power.
The Dao is what infuses the body,
Yet people are unable to fix it in place.
It goes forth but does not return;
It comes back but does not stay.
Silent! no one can hear its sound.
Suddenly at rest, it resides in the heart-mind.
Obscure! we do not see its form;
Surging forth! it arises within us.
We do not see its form;
We do not hear its sound.
Yet there is order to its accomplishments.
We refer to it as “Dao.”

—5—

Now then, the Dao is without a set place;
But the calmness of an adept heart-mind makes a place.
When the heart-mind is still and qi is regular,
The Dao may then come to rest.
Such a way is not remote from us –
When people cultivate it, they are thereby sustained.
Such a way is not separate from us –
When people accord with it, they are thereby harmonious.
Thus, become concentrated as though roped together by it.
Become indiscernible as though beyond all location.
Considering the disposition of this Dao,
How can it be conceived of or discussed?
Cultivate the heart-mind and still your thinking;
The Dao may then be realized.

—6—

Let us consider the Dao—
It is what the mouth cannot express;
It is what the eyes cannot perceive;
It is what the ears cannot hear.
It is that through which we cultivate the heart-mind
and align the body.
When humans lose it, they die;
When they attain it, they flourish.
When endeavours lose it, they fail;
When endeavours attain it, they succeed.
Now then, the Dao is without root or trunk;
It is without leaves or flowers.
The ten thousand things are generated because of it;
The ten thousand things are completed because of it.
This natural order, we designate as “Dao.”

—7—

The ruling principle of the heavens is alignment.
The ruling principle of the earth is levelness.
The ruling principle of human beings is stillness.
Spring, autumn, winter, and summer are the seasons
Of the heavens.
Mountains, hills, rivers, and valleys are the constituents
Of the earth.
Pleasure, anger, accepting, and rejecting are the devices
Of human beings.
Thus, we may speak of the sage一
Alters with the seasons but does not transform;
Shifts with things but is not changed by them.

—8—

If you can be aligned and tranquil,
Only then can you become stable.
With a stabilized heart-mind at your core,
With the ears and eyes acute and bright,
And with the four limbs firm and fixed,
You are able to become a lodging place for vital essence.
The vital essence is the essence of qi.
When qi is guided, vital essence is generated.
When it is generated, then there is thinking.
When there is thinking, then there is knowing.
When there is knowing, then you should cease.
Considering the forms of the heart-mind,
Excessive knowing dissipates vitality.

—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.

—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.

—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.

—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.”

—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.

—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.

—15—

With vital essence preserved and naturally generated,
Calmness will come to flourish externally.
Stored internally, we consider this to be the well-spring.
Flood-like, it harmonizes and balances.
We consider it to be the source of qi.
When this source does not become exhausted,
The four limbs are firm and strong.
When the well-spring does not become drained,
The Nine Cavities are in accord and connected.
Then you may fully investigate the heavens and earth.
You may then extend to the four oceans.
At your centre, there will be no delusions;
Externally, there will be no deviation or calamity.
The heart-mind will be unimpaired at the centre;
The body will be unimpaired in its appearance.
Such people do not encounter celestial calamities;
Such people do not meet with harm from others.
We call these individuals “sages.”

—16—

If people are able to be aligned and tranquil,
Their skin will be ample and smooth,
Their ears and eyes will be acute and bright,
Their sinews will be supple, and their bones will be strong.
Then they will be able to hold up the Great Circle [of the Heavens],
And they will tread firmly on the Great Square [of the Earth].
They will mirror all [reality] with great clarity;
They will perceive through great luminosity.
Be reverent and careful and do not waiver.
Daily replenish your inner power.
Thoroughly come to know all under the heavens,
And investigate everything within the four directions.
To reverently manifest this effulgence.
This is called “internal attainment.”
If you do this but fail in its reversal，
This will cause a disruption in vitality.

—17—

Considering the practice of the Dao,
You must coil, you must contract.
You must uncoil, you must expand.
You must be firm, you must be dedicated.
Guard adeptness and do not become lax.
Chase away the excessive, discard the trivial.
When you reach the ultimate limit,
You will return to the Dao and inner power.

—18—

An unimpaired heart-mind within you,
Cannot be concealed or hidden.
It will be known through your countenance,
and will be seen in the colour of your skin.
If with good qi you encounter others,
They will be kinder to you than your brothers.
If with harmful qi you encounter others,
They will injure you with their weapons.
The reverberation of the wordless
Is more rapid than the drumming of thunder.
The perceptible form of the heart-mind’s qi
Is brighter than the sun and moon.
It is more manifest than the concern of parents.
Rewards are insufficient to encourage goodness;
Punishments are insufficient to discourage transgression.
And yet, once this exceptional qi is attained,
All under the heavens will come to be contained.
Once this unimpaired heart-mind is stabilized,
All under the heavens will come to listen.

—19—

By concentrating your qi as if numinous,
The ten thousand things will be contained in you.
Can you concentrate? Can you unite with them?
Can you not resort to divining by tortoise [shell] or milfoil [stalks]
And yet recognize the auspicious and the inauspicious?
Can you stop? Can you cease?
Can you not seek it in others,
And yet realize it within yourself?
You think about it and think about it,
And think still further about it.
You think and yet you cannot connect with it.
The ghostly and numinous can connect with it,
This is not due to the power of the ghostly and numinous,
But to the utmost capacity of vital essence and qi.
When the four limbs become aligned,
The blood and qi become tranquil.
Unify your awareness and concentrate the heart-mind,
Then the ears and eyes will not overflow with stimulation.
And even the remote will seem close at hand.

—20—

Thinking and inquiring give rise to knowing.
Idleness and carelessness give rise to worry.
Cruelty and arrogance give rise to resentment.
Worry and grief give rise to illness.
When illness reaches its apex, then you die.
When you think about something and don't let go,
There will be internal distress and external weakness.
Do not plan things out prematurely
Or your vitality will abandon its dwelling place.
In eating, it is most appropriate not to fill up.
In thinking, it is most appropriate not to overdo.
Regulate these to an appropriate degree of activity,
And you will naturally reach vitality.

—21—

Considering the life of human beings,
It is the heavens that brings forth their vital essence,
And the earth that brings forth their form.
These two combine to make a human being.
When they are in harmony, there is vitality.
When they are not in harmony, there is no vitality.
Inquiring into the way of harmonizing them,
What is essential is unable to be perceived,
And what is subtle is unable to be compared.
If balance and alignment permeate your torso,
This harmony swirls and blends in your heart-mind.
This provides enhanced longevity.
When joy and anger are not limited,
You must make a plan to limit them.
Regulate the five sense-desires
And cast off the two misfortunes.
When both joy and anger are negated,
Balance and alignment will permeate your torso.

—22—

Considering the vitality of human beings.
It inevitably occurs because of balance and alignment.
The reason why balance and alignment are lost
Is inevitably because pleasure, anger, grief, and anxiety.
And so, for inhibiting anger nothing is better than poetry.
For casting off grief nothing is better than music.
For limiting joy nothing is better than ritual propriety.
For guarding ritual propriety nothing is better than reverence.
For guarding reverence nothing is better than tranquillity.
When you are inwardly tranquil and outwardly reverent,
You are able to return to your innate nature;
Your innate nature will become greatly stabilized.
[When I first read the Neiye, the Confucian orientation of lines 5 to 10
of this verse were the only content in the whole text I found jarring.
Although they are worthy and effective methods, they’re about
stabilizing the individual within society rather than stabilizing
alignment with the ineffable Dao that’s the focus of all the rest of the
Neiye. Hence I was pleased to note Harold Roth devotes 4 pages of
Original Tao: Inward Training (Nei-yeh) to deeply researched
discussion around the genealogy of this as the only verse with a
Confucian orientation. On the balance of evidence, he suggests that it
is probably a later addition.]

—23—

Considering the way of eating,
If you over-indulge, your qi will be injured.
This will cause your body to deteriorate.
If you over-restrict, your bones will be weakened.
This will cause your blood to congeal.
The place between over-indulgence and over-restriction,
We call this “harmonious completion.”
Here is the lodging-place of vital essence.
It is also where knowing is generated.
When hunger and satiation lose their regulation,
You must make a plan to rectify this.
If you are overly satiated, engage in activity.
If you are hungry, expand your thinking [beyond food].
If you are old, forget your worries.
If you are overly satiated and do not move,
The qi will not circulate through the limbs.
If you are hungry and do not expand your thinking,
When you finally do eat you will not stop.
If when old you do not forget your worries,
The well-spring of your vitality will dissipate.

—24—

Expand your heart-mind and release it.
Relax your qi and allow it to extend.
When your body is calm and unmoving,
Guard the One and discard myriad disturbances.
You will see profit and not be enticed by it.
You will see harm and not be frightened by it.
Relaxed and unwound, yet acutely sensitive,
In solitude you will delight in your own being.
This is what we call “circulating the qi.”
Your thoughts and deeds are natural and spontaneous.

— 2 5 —

Considering the vitality of human beings,
It inevitably comes from peace of mind.
When anxious, you lose the guiding thread.
When angry, you lose the fundamental point.
If you are anxious, sad, pleased, or angry,
There is no place within you for the Dao to reside.
Love and desire: still them!
Folly and confusion: correct them!
Do not push, do not pull!
Auspiciousness will naturally return to you,
And that Dao will naturally come to you
So you can rely on it and be guided by it.
If you are tranquil, you will come to realize it.
If you are agitated, you will come to lose it.

—26—

The mysterious qi resides within the heart-mind.
One moment it arrives, the next it leaves.
So subtle, there is nothing inside.
So vast, there is nothing outside.
The reason why we come to lose it
Is because of the harm caused by agitation.
When the heart-mind holds to stillness,
The Dao will naturally come to settle.
Considering humans who have realized the Dao,
It permeates their whole body to their pores and their hair.
Within their chests, they remain unsoiled.
Follow this way of restraining sense-desires,
And the ten thousand things will not harm you.

Reid:

Spoiler

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}:

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.”

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.
23 凡心之刑,
Invariably, the heart-mind’s decisions {4}

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.
4 “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.

24 自充自盈,
Naturally occupy it, naturally fill it.
25 自生自成。
They spontaneously arise, and spontaneously ripen.
26 其所以失之,
They can become wayward
27 必以憂樂喜怒欲利。
As a result of sorrow, pleasure, euphoria, {5} anger, desire, and avarice.
28 能去憂樂喜怒欲利,
If you can abandon sorrow, pleasure, euphoria, anger, desire, and avarice,
29 心乃反濟。
The heart will return back to the shore (of calm and stability) {6}
30 彼心之情,
It is the nature of the heart and mind
31 利安以寧,
To benefit from tranquility and relaxation.
32 勿煩勿亂,
Do not agitate it, do not disturb it,
33 和乃自成。
And harmony will naturally perfect it.
34 折折乎如在於側,
At rest! 7 As though right at your side;
35 忽忽乎如將不得,
Fleeting! Trying to snatch it, it is not obtained;
36 渺渺乎如窮無極。
Vast and Distant! It is void of all limits.
37 此稽不遠,
This investigation does not take place far off
38 日用其德。
But in the daily application of this Virtue.

5 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).
6 “濟 aid; ferry across” is often replaced with “齊 evenness” by removing the radical for water
7 Zhe Zhe 折折 (at rest) is usually replaced here with zhe zhe 晢晢, meaning “bright.” The meaning of 折折, and
thereby also the subsequent line (where 忽忽 fleeting/quick is usually translated as “vague,” also meaning “overlooked,”
to contrast 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).

39 夫道者所以充形也,
It is Dao which fills the body,
40 而人不能固。
Yet people are unable to secure it.
41 其往不復,
It leaves without returning;
42 其來不舍。
It arrives without remaining;
43 謀乎莫聞其音,
Strategic! No one hears its voice;
44 卒乎乃在於心,
Suddden! Right away it is within your heart-mind;
45 冥冥乎不見其形,
Dark and obscured! Its form cannot be seen;
46 淫淫乎與我俱生。
Immense and overflowing! It rises within all of us.
47 不見其形,
We do not see its form
48 不聞其聲,
We do not hear its voice
49 而序其成,
Yet its sequence of development
50 謂之道。
We call “Dao”
51 凡道無所,
At all times, the Dao is without a single location.
52 善心安愛,
(Yet) in a heart of goodness, where tranquility is cherished, {8}
53 心靜氣理,
In a peaceful heart, where the energy-breath is balanced,
54 道乃可止。
Dao may linger.
55 彼道不遠,
For Dao is not far away.
56 民得以產。
When the people attain it, they are fruitful;
57 彼道不離,
When Dao does not leave,
58 民因以知。
The people become knowledgeable.

8 In most translations, “愛 love, cherish, ai” is replaced here with “處 dwell, chu” to say “it dwells in a good heart.”

59 是故卒乎其如可與索。
Thus, it is sudden! As though capturing;
60 眇眇乎其如窮無所。
Minute! As though devoid of any location.
61 被道之情,
The nature of Dao
62 惡音與聲。
Is averse to clamorous noise.
63 脩心靜音,
By bringing the heart to a tranquil resonance (intention), {9}
64 道乃可得。
Dao may be obtained.
65 道也者,
As for Dao,
66 口之所不能言也,
It is that which the mouth cannot speak of;
67 目之所不能視也,
It is that which the eyes cannot see;
68 耳之所不能聽也,
It is that which the ears cannot hear;
69 所以脩心而正形也。
It is that by which the heart-mind is enhanced, {10} and the body is aligned;
70 人之所失以死,
It is that which, when people lose it, they die;
71 所得以生也。
It is that which, when they obtain it, they live;
72 事之所失以敗,
It is that which, when endeavours lose it, they fail;
73 所得以成也。
It is that which, when they obtain it, they succeed.
74 凡道: 無根無莖,
Invariably, Dao is without root {11} and without stem;
75 無葉無榮,
Without leaves and without flowers.
76 萬物以生,
The myriad things are given life by it;

9 “音 tone” is usually replaced here again with “意 intent.”
10 “脩 dried meat used to pay teachers” is a variant of “修 study; cultivate”
11 Dao is without root because Dao is the root. Please see DDJ4, “It is older than the primordial ruler (God).”

77 萬物以成,
The myriad things are completed by it.
78 命之曰道。
On account of this, it is called “The Path”
79 天主正,
Heaven is ruled by alignment;
80 地主平,
Earth is ruled by balance;
81 人主安靜。
People are ruled by peaceful {12} silence.
82 春秋冬夏,
Spring, autumn, winter, and summer
83 天之時也;
Are the seasons of Heaven;
84 山陵川谷,
Mountains, hills, streams, and valleys
85 地之枝也;
Are the extensions of Earth;
86 喜怒取予,
Euphoria, anger, taking, and giving
87 人之謀也。
Are the underlying motivations of humanity.
88 是故聖人
Therefore, sages
89 與時變而不化,
Follow the times of change, yet are not transformed.
90 從物而不移。
They adapt to things, yet are not displaced.
91 能正能靜,
If you can be aligned, you can be silent.
92 然後能定。
Then you can be settled.
93 定心在中,
When the heart-mind settles in its very center,
94 耳目聰明,
The ears and eyes become acute and perceptive,
95 四枝堅固,
And the four limbs become solid and stable. {13}

12 “安 Stability; calm; comfort” is usually suppressed in translations of this line.
13 See also the Xin Shu Xia, lines 122-123, “When the source is not dried up, the four limbs will become firm and solid,
enabling commeand of their functions and keeping them fit and strong”

96 可以為精舍。
You can thereby house the pure and vital essence.
97 精也者,
This pure essence
98 氣之精者也。
Is the pure essence of energy-breath.
99 氣道乃生,
The way of energy-breath is to flourish.
100 生乃思,
Flourishing, it becomes thoughts;
101 思乃知,
Thoughts become knowledge;
102 知乃止矣。
After knowledge, it stops.
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,

14 See footnote for line 23 of the Nei Ye

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}
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,

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.

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.
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.

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;

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.

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}
174 精存自生,
When pure and vital essence remains, life-energy spontaneously emerges.
175 其外安榮,
One is then externally peaceful and radiant,
176 內藏以為泉原。
Concealing this surging wellspring within.
177 浩然和平,
As a flood of harmony and peacefulness,
178 以為氣淵。
It becomes an abyss of energy-breath.
179 淵之不涸,
If this abyss does not dry up,
180 四體乃固,
The four limbs solidify;
181 泉之不竭,
If this wellspring is not exhausted,
182 九竅遂通,
The nine bodily orifices are free and unblocked.
183 乃能窮天地,
One can then absorb all of Heaven and Earth,
184 被四海。
Covering the four seas.
185 中無惑意,
Within, one’s intention is not vacillating;

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

186 外無邪菑,
Externally, they are without affliction and calamity.
187 心全於中,
Their heart-mind is maintained, within,
188 形全於外,
And their body is maintained, externally.
189 不逢天菑,
They do not meet upon calamity,
190 不遇人害,
Nor do they encounter hostile people.
191 謂之聖人。
We call them “sages.”
192 人能正靜 ,
When people can align and quiet themselves, {23}
193 皮膚裕寬,
Their skin’s surface is rich and full;
194 耳目聰明,
Their ears and eyes are acute and perceptive;
195 筋信而骨強,
Their muscles and tendons are strong and flexible; their bones are strong and firm.
196 乃能戴大圜,
They can wear the great circle (Heaven) as their head covering,
197 而履大方。
And the great square (Earth) as their shoes.
198 鑒於大清,
In the great clarity, they are reflected;
199 視於大明。
With the great illumination, they observe.
200 敬慎無忒,
Being respectful and careful, they are without error;
201 日新其德;
Daily refreshing their virtue,
202 徧知天下,
They know every place under Heaven.
203 窮於四極,
Wherever there is deficiency in the four directions,
204 敬發其充,
They reverently supply.
205 是謂內得。
This is called “internal attainment.”

23 Lines 192-204 of the Nei Ye reflect lines 70-79 of the Xin Shu Xia

206 然而不反,
From this, they do not depart,
207 此生之忒。
For doing so would give rise to error.
208 凡道
Invariably, Dao
209 必周必密,
Is sure to enclose, sure to condense,
210 必寬必舒,
Sure to expand, sure to open,
211 必堅必固。
Sure to strengthen, sure to solidify.
212守善勿舍,
It preserves excellence (yet) does not dwell.
213 逐淫澤薄。
It removes excess and nourishes {24} where there is weakness.
214 既知其極,
Having known the furthest limits,
215 反於道德。
Return to Dao and Virtue.
216 全心在中,
Though the heart-mind remains within, {25}
217 不可蔽匿。
It cannot be concealed;
218 和26於形容,
The harmony of the body reveals it.
219 見於膚色。
It is seen in the skin’s colour.
220 善氣迎人,
Welcoming others with an energy-breath of goodness
221親於弟兄。
Is like embracing them with the affection of brothers and sisters;
222 惡氣迎人,
Welcoming others with an energy-breath of wickedness
223 害於戎兵。
Is like injuring them with a soldier’s spear.

24 “澤 Swamp, fertilize” is usually replaced here with “釋 release”
25 See lines 80-99 of the Xin Shu Xia for comparison with lines 216-230 of the Nei Ye
26 “和 harmony” is usually replaced here with “知 knowledge, known by,” as it appears in Xin Shu Xia line 82.

224 不言之聲,
Its wordless tone {27}
225 疾於雷鼓。
Strikes like thunder.
226 心氣之形,
The manifestations of the heart-mind’s energy-breath
227 明於日月,
Illuminate like the sun and moon,
228 察於父母。
And are perceived as though by one’s own mother and father.
229 賞不足以勸善,
Rewards are not enough to encourage goodness;
230 刑不足以懲過。
Punishments are not enough to discourage misbehaviour.
231 氣意得
When (the unity of) energy-breath and intention is attained, {28}
232 而天下服。
All under Heaven coordinates;
233 心意定
When the heart-mind and intention become settled,
234 而天下聽。
All under Heaven cooperates.
235 摶氣如神,
By consolidating {29} energy-breath (and becoming) spirit-like, {30}
236 萬物備存。
The myriad things perfect their existence.
237 能摶乎？能一乎？
Can you consolidate it? Can you unify it? {31}
238 能無卜筮
Can you, without divining by yarrow stalks,
239 而知吉凶乎？
Know what is fortunate and what is perilous?

27 In a similar passage of the XSX, line 87 reads “不言之言 unspoken words.” That the Nei Ye refers again to “tone,”
this time with a character bearing no resemblance to intent (using 聲 rather than 音), suggests that resonance and tone
were not typos but rather used to refer to something less formed than thoughts, such as “sentiment.” It may be that
intent (意) was still being defined at this point, and so notions of inner tone and resonance were used to describe it.
28 Reading line 231 as such follows the many references to inner unification throughout the text. The term “energy of
intent (意氣)” can be found in line 12 of Xin Shu Xia, where the syntax suggests it.
29 Literally, “roll up into a ball” like dough or clay, often translated as “concentrate.”
30 Lines 235-253 can be further understood by studying the three chapters from Guigu Zi, provided in the introduction.
31 Similar to chapter 10 of the Dao De Jing, “Guarding the fortress of your bodily spirits, embrace Oneness. Can you do
this without letting it flee? Gather together the energy-breath and become soft. This is the power of an infant.”

240 能止乎？能已乎？
Can you stop (peril from arriving)? Can you make it cease?
241 能勿求諸人
Can you not seek this from others
242 而得之己乎？
But attain it in yourself?
243 思之思之,
If you think about it and think about it,
244 又重思之;
And then go back and think about it some more,
245 思之而不通,
Your thinking about it will not reach (comprehension).
246 鬼神將通之:
Ghosts and spirits move forward and reach this (comprehension of altering fortune),
247 非鬼神之力也,
Not because of the ghost’s and spirit’s efforts (in thinking about it),
248 精氣之極也。
(But because of) the extent of their vital essence and energy-breath.
249 四體既正,
When the four limbs are aligned,
250 血氣既靜,
The blood and energy-breath are tranquil
251 一意摶心,
When unifying intention and consolidating the heart,
252 耳目不淫,
The ears and eyes do not indulge,
253 雖遠若近。
Yet what is far off is as though near.
254 思索生知,
Thinking and searching give rise to knowledge;
255 慢易生憂,
Sluggishness and idleness give rise to anxiety; {32}
256 暴傲生怨,
Aggression and arrogance give rise to anger;
257 憂鬱生疾,
Anxiety and constraint gives rise to illness.
258 疾困乃死。
When illness overwhelms, there is death. {33}

32 You (憂) appears elsewhere in the Nei Ye with the meaning “sorrow” in common groupings of emotions, but appears
here with its meaning as “anxiety” as evidenced by the context.
33 This could be read as a cause and effect progression from over thinking through to death, and should be considered
alongside the general Daoist attitude towards superfluous knowledge. Thus, “thinking and searching lead to knowledge”

259 思之而不捨,
By thinking about it, and not letting go,
260 內困外薄。
Internally, one is overwhelmed, and externally one is frail.
261 不蚤{34}為圖,
If one does not make premature determinations,
262 生將巽{35}舍。
The life-force will later re-establish itself.
263 食莫若無飽。
Eat, but not as though you cannot be filled.
264 思莫若勿致。
Think, but not as though there is no objective.
265 節適之齊,
Regulate these things accordingly,
266 彼將自至。
And they will eventually do so of themselves.
267 凡人之生也,
In regards to the lives of all people:
268 天出其精,
Heaven produces their pure and vital essence;
269 地出其形。
Earth produces their form.
270 合此以為人;
This combination (of essence and form) is used in the creation of human beings.
271 和乃生,
When (form and essence) are in harmony, they create life;
272 不和不生。
If they are not in harmony, they do not create life.
273 察和之道,
Investigating the Dao of harmony.
274 其精不見,
Its essence cannot be seen;
275 其徵不醜。
Its evidence is indistinct.
276 平正擅匈,
When balance and alignment claim the breast, {36}

and a downward spiral, rather than aiding in fluid adaptation to change “without being displaced.” It also leads to
overwhelming the mind and body to a perilous degree, perhaps explaining how one predicts the future without divining
(NY235-253). part of the course for “changing fortune” mentioned in the passage above.
34 蚤 means “early” in ancient texts
35 將 and 巽 both suggest “proceeding; later”

36 In his article Psychology and Self-Cultivation in Early Taoistic Thought, Harold Roth suggests that “chest” in line 276
refers to the lungs, and thus evening out and aligning the breath.
Harvard Journal of Asiatic Studies
Vol. 51, No. 2 (Dec., 1991), p. 619

277 論治在心,
And inner debates and dialogue are brought to order,
278 此以長壽。
This lengthens the lifespan.
279 忿怒之失度,
If you lose your temper to fury {37} and anger,
280 乃為之圖。
Enact the following plan:
281 節其五欲,
Seal the desires of the five senses,
282 去其二凶。
And banish the two calamities. {38}
283 不喜不怒,
(Accepting) neither euphoria, nor anger,
284 平正擅匈。
Balance and alignment will reclaim the breast.
285 凡人之生也,
Invariably, people’s lives
286 必以平正。
Require balance and alignment.
287 所以失之,
What causes them to lose this
288 必以喜怒憂患,
Is certainly euphoria, anger, sadness, and worry.
289 是故止怒莫若詩,
To put an end to anger, nothing compares to poetry;
290 去憂莫若樂,
To dispel sadness, nothing compares to music; {39}
291 節樂莫若禮,
To moderate music, nothing compares to courtesy;

37 “Fury” is usually changed here to “euphoria,” in other translations, so as to reflect the fourth line down; however, “忿
怒 fury and anger” often appear together in ancient texts as a compound word meaning “rage,” and may have been
intended. Anger was discussed in lines 254-258, above, as a turning point towards illness. The “strategy” mentioned here,
to quell rage, is to forgo both anger and pleasure. Though it seems common sense to quell rage through pleasure, rage is
often the result of not attaining what one wants; so by forgoing the desire, the anger and rage resulting from it are
uprooted. Removing one to quell the other makes this a plan (see line 280).
38 Euphoria and anger. See line 283.
39 “Music” can also mean “happiness, and pleasure.” The pairing of “music and courtesy,” ie. “music and rites” along
with “respect” suggests Confucian terminology, but the context suggests a broader usage.

292 守禮莫若敬,
To maintain courtesy, nothing compares to respect;
293 守敬莫若靜。
To maintain respect, nothing compares to silence.
294 內靜外敬,
Internally silent, and externally respectful,
295 能反其性。
One can return to their pure nature.
296 性將大定。
Pure nature is thereby greatly established.
297 凡食之道,
Invariably, the Dao of eating
298 大充
Is that to over-fill
299 傷而形不臧。{40}
Causes injury, and for the form to be misshaped.
300 大攝骨枯
Being overly conservative in one’s diet causes the bones to dry out
301 而血沍。
And the blood flow to weaken.
302 充攝之間,
To be between filling and conserving
303 此謂和成。
Is called “achieving harmony.”
304 精之所舍,
This is where vital essence resides,
305 而知之所生。
And knowledge flourishes.
306 飢飽之失度,
When hunger and fullness lose their proper balance,
307 乃為之圖。
Enact the following plan:
308 飽則疾動,
If you eat to capacity, expend effort;
309 飢則廣思,
If you are hungry, broaden your thoughts (to think about something else).
310 老則長慮,
If you are elderly, be even more careful in this.

40 不臧 bu cang is often read here as “not storing,” however it commonly appears in ancient texts to mean “wrong; not
good.”

311 飽不疾動,
If you eat to capacity but do not expend effort,
312 氣不通於四末,
Energy-breath will not circulate within your limbs.
313 飢不廣思,
If, when hungry, you do not broaden your thoughts –
314 飽而不廢。
You will satiate yourself without leaving a scrap.
315 老不長慮,
If you are elderly and do not take extra care in these matters,
316 困乃遬竭。
An onset of illness will exhaust you.
317 大心而敢, {41}
Boldly expand the heart and mind;
318 寬氣而廣,
Broadly expand energy-breath.
319 其形安而不移。
With your body peaceful and unmoving,
320 能守一而棄萬苛,
You can preserve unification, {42} and reject 10,000 annoyances.
321 見利不誘,
Seeing profit, it will not seduce you;
322 見害不懼。
Seeing danger, it will not frighten you.
323 寬舒而仁,
(You will remain) spacious, comfortable, yet attentive and considerate.
324 獨樂其身,
When in solitude, enjoying yourself:
325 是謂雲氣;
This is called “qi floating like clouds.”
326 意行似天。
Your intent then functions like that of Heaven
327 凡人之生也,
The lives of all people
328 必以其歡。
Must have happiness.
329 憂則失紀,
When anxious, they lose their reason;

41 “敢 bold; brave” is often replaced here with “敞 spacious; wide”
42 May refer to unification of the heart-mind (xin), intention (yi), and energy-breath (qi) as mentioned in lines 235-253.

330 怒則失端。
When angry, they lose their direction.
331 憂悲喜怒,
(If people are hindered by) anxiety, grief, euphoria, and anger,
332 道乃無處。
Dao is then without any (empty) place to abide.
333 愛慾靜之,
Attachment and lust: quiet them;
334 遇{43}亂正之。
Encountering confusion, correct it.
335 勿引勿推,
Do not pull, do not push.
336 福將自歸。
Then good fortune will approach and naturally return.
337 彼道自來
This Dao of (allowing good fortune to) approach spontaneously
338 可藉與謀。
Can be relied on by following this strategy:
339 靜則得之,
If tranquil, you will attain it;
340 躁則失之。
If agitated, you will lose it;
341 靈氣在心,
The magical energy-breath (ling qi) {44} within the heart-mind:
342 一來一逝。
For a moment it draws near, and the next it disperses.
343 其細無內,
So thin, there is nothing inside of it;
344 其大無外。
So wide, there is nothing outside of it.
345 所以失之,
The reason you lose it,
346 以躁為害。
Is because agitation obstructs it.
347 心能執靜,
If the heart-mind can remain quiet,

43 “遇 meeting” is normally replaced here with its homonym “yu, 愚, stupidity.” The proceeding line “do not pull, do
not push” might suggest that “encountering” was intended here as a wu wei approach, given that the text earlier
discouraged thinking too much and making “premature determinations.”
44 See also “shen ling” in technique #1 of Guigu Zi, found in the Introduction.

348 道將自定。
Dao will approach and (ling qi will) naturally affix itself.
349 得道之人,
People who attain Dao
350 理丞而屯泄,
Are aided by its principles, which fill {45} and flow through them.
351 匈中無敗。
Within the breast, they are not defeated (by pleasure, anger, sadness, or worry).
352 節欲之道,
Applying the dao of restraining the desires (of the five senses), {46}
353 萬物不害。
The myriad things bring no harm.

45 “Tun, 屯, village, station” is normally replaced with “mao, 毛, hair” to say “flows through to the tips of their hair.” In
The Complete I Ching, Alfred Huang comments on hexagram three, which is entitled “Tun, 屯”: “The character for the
name of the gua has two meanings and is pronounced in two different ways. In most cases, it is pronounced tun,
carrying the meaning of gathering, assembling, and filling up with abundance. In ancient China, a warehouse was called
tun. In the I Ching, and only in the I Ching, this character bears the meaning of beginning. In this case, it is pronounced
zhun.”
46 See above NY279-284:
乃為之圖 Enact this plan:
節其五欲 Restrain the desires of the five senses
去其二凶 And forgo the two calamities
不喜不怒 (Accepting) neither pleasure, nor anger
平正擅匈 Then peace and alignment will reclaim the breast

Neiye - Introduction - Multi-authors

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