Neiye - Section 1 - The Essential Qi
Previously I said I would put the chinese in a spoiler but seems too difficult when it is attached to linnell's text. I began this by following Roth's sections (26) but find it feeling short so changed this now to follow Eno's sections (18). The section names are from Eno.
Some additions to the below texts are inserted to clarify a word use. Example: Essence [Jing]. This is done for Jing, Qi, and De if the author did not use the pinyin.
See ctext.org for alternate chinese text to Linnell (https://ctext.org/guanzi/nei-ye)
Notes:
凡 - Always. See Ctext as this is used throughout the text but many don't translate it
精 - Jing. Later explained as above Qi
物 - Wu. things. matter. If one knows Wan Wu, is the ten thousand things.
為 - Wei. Do. Some may know this in compound with Wu Wei.
下 - Xia. Below reference to earth
生 - Sheng. Born, beget, product. Look at LZ 42 (Dao Produced the One--Chan).
上 - Xia. Above, reference to heaven
天 地 之 間 - Gate/passage of heaven and earth
鬼 神 - ghosts & spirits
中 - Center, inner, central, inside, innermost
聖 人 -Sages
氣 - Qi
天 - Heaven / Sky
德 - De
安 - calm, peace
意 - intent 智 - wisdom Section 1: The Essential Qi Eno: It is the essence [Jing] of things that gives life to them.
Below, it gives birth to the five grains;
above, it is the ranks of stars.
Flowing between heaven and earth:
we call these ghosts and spirits.
Stored within the breast:
we call these sages. This qi is
So bright! As though climbing to heaven.
So dark! As though entering the abyss.
So broad! As though permeating the sea.
So compact! As though residing within oneself. This qi
Cannot be detained through physical force,
but may be brought to rest by force of virtue [De].
It may not be summoned by means of sound,
but may be received through one’s thoughts.
To guard it alertly without fail,
this is called perfect virtue [De].
When virtue [De] is perfected wisdom emerges
and all the things of the world are grasped. Linnell: 凡 物 之 精 Always : the essence [Jing] of creatures –
此 則 為 生 This then makes them live.
下 生 五 穀 Below, it gives birth to the five grains;
上 為 列 星 Above, it acts to arrange the stars.
流 於 天 地 之 間 When it flows in the space between heaven and earth
謂 之 鬼 神 We call them ghosts and spirits.
藏 於 胸 中 When it collects in the center of the breast of people,
謂 之 聖 人 We call them sages. 是 故 民 氣 Thus the Qi of the citizens :
杲 乎 Is it bright?
如 登 於 天 As though ascending to heaven.
杳 乎 Is it dark and quiet?
如 入 於 淵 As though entering into an abyss.
綽 乎 Is it wide and spacious?
如 在 於 海 As though residing in the ocean.
卒 乎 Is it close?
如 在 於 己 As though residing in oneself.
是 故 此 氣 也 Thus this Qi –
不 可 止 以 力 Can not be brought to rest by using force,
而 可 安 以 德 But can be calmed by using De.
不 可 呼 以 聲 Can not be summoned by using your voice,
而 可 迎 以 意 But can be made welcome by using your intent.
敬 守 勿 失 When you can respectfully maintain it, and never lose it,
是 謂 成 德 This is called developed De.
德 成 而 智 出 When De develops, and wisdom* arises,
萬 物 果 得 The bounty of the ten thousand creatures is attained. Roth:
1. The vital essence [Jing] of all things:
2. It is this that brings them to life.
3. It generates the five grains below
4. And becomes the constellated stars above.
5. When flowing amid the heavens and the earth
6. We call it ghostly and numinous.
7. When stored within the chests of human beings,
8. We call them sages. -- Section 2 -- 1. Therefore this vital energy [Qi] is:
2. Bright! – as if ascending from the heavens;
3. Dark! – as if entering an abyss;
4. Vast! – as if dwelling in an ocean;
5. Lofty! – as if dwelling on a mountain peak.
6. Therefore this vital energy [Qi]
7. Cannot be halted by force,
8. Yet can be secured by inner power [Te].
9. Cannot be summoned by speech,
10. Yet can be welcomed by awareness.
11. Reverently hold onto it and do not lose it:
12. This is called "developing inner power." [De]
13. When inner power [De] develops and wisdom emerges,
14. The myriad things will, to the last one, be grasped. Shazi Daoren: The Essence [Jing] of all things,
thru transformation creates life.
Below, it brings to life the five grains,
above, it aligns the stars.
When flowing among the heaven and earth,
we call this the 'spiritual being'.
When stored up in the center of the bosom,
we call this the Sage. -- Section 2 -- Therefore, regarding 'Energy' [Qi], it is:
Bright! As if ascending the sky;
Dark! As if entering into the abyss;
Disperse! As if existing in the ocean;
Present! As if existing in the self.
Therefore this Energy [Qi]:
cannot be stopped by force,
yet can be pacified by Virtue [De],
cannot be spoken by voice,
yet can be embraced by the mind.
Reverently nurture it and do not let it go:
this is called 'developing Virtue' [De].
When Virtue [De] develops and wisdom emerges,
the myriad things will all be attained. Yueya: The vital essence [Jing] of all things,
It is this that brings them to life.
It generates the five grains below;
It becomes the arrayed stars above.
When flowing amid the heavens and earth,
We call it ghostly and numinous.
When stored within the chests of humans,
We call such beings sages. -- Section 2 -- Thus we may describe this qi —
Bright! — as if ascending to the heavens;
Dark! — as if entering an abyss;
Vast! — as if dwelling in an ocean;
Lofty! — as if residing on a mountain peak.
Therefore this qi—
Cannot be controlled by force,
Yet can be stabilized through inner power (de).
Cannot be summoned by speech，
Yet can be welcomed through awareness.
Reverently guard it and do not lose it:
This is called “developing inner power.” [De]
When inner power [De] develops and wisdom emerges,
The bounty of ten thousand things will be realized. Reid: 1 凡物之精,
It is invariably the essence of things
2 此則為生。
That gives them life
3 下生五穀,
Below, it gives birth to the five grains;
4 上為列星。
Above, it aligns the stars.
5 流於天地之間,
Circulating between Heaven and Earth,
6 謂之鬼神。
We call it ghosts and spirits;
7 藏於胸中,
Collected within the bosom,
8 謂之聖人。
We call them sages
9 是故民氣,
As a result (of essence), the energy-breath of common people (becomes) {1} 10 杲乎如登於天。
Bright! As though rising up to the Heavens;
11 杳乎如入於淵。
Dark! As though entering the depths;
12 淖乎如在於海,
Spacious! As though within an ocean;
13 卒乎如在於己。
Enclosed! As though entirely self-contained.
14 是故此氣也,
As a result, this energy-breath
15 不可止以力,
Cannot be stopped with effort,
16 而可安以德。
Yet can be made peaceful through virtue;
17 不可呼以聲,
Cannot be called over with a shout,
18 而可迎以音。
Yet can be welcomed with a harmonious tone (intention).{2}
19 敬守勿失,
Honour it and guard it within. Do not neglect it.
20 是謂成德。
This is called ripening virtue.{3}
21 德成而智出,
When virtue has ripened, wisdom comes forth,
22 萬物果得。
And the myriad things attain fruition.
{1} The word min, 民 “the people,” is usually suppressed in translations of this line as it appears to read “the qi of the common people is: bright!..” By reading 是故 with its literal meaning of “as a result” rather than simply “therefore,” the following lines appear to describe a transformation of the people’s qi. The conclusion of this passage, “When virtue has ripened, wisdom comes forth, and the myriad things attain fruition,” appears to support such a reading. Further statements such as “when the people attain it, they become fruitful” also suggest an interest in a transformation of “the
common people.” {2} “音 Tone” is generally replaced here with yi, “意 intention.” I have retained the received wording, where “tone” contrasts with “noise; shout.” The Nei Ye later states that “to dispel sadness, nothing compares to music,” and the Xin Shu Xia states that “to moderate anger, nothing compares to music.” In “The Ten Faults” chapter of the Hanfei Zi (another important Legalist text), great weight is put on the importance of a ruler listening only to consonant music, stating that only rulers with a highly developed virtue can listen to melancholic and dissonant modes without falling into
misfortune. “Healing sound qigong” uses vocal sounds to heal the internal organs, though its date of origin is uncertain. There is, therefore, reason to believe that 音 yin was intentional, if not just to contrast tranquility (harmonious tone ) with anger (shouting). See also, Nei Ye line 167.
{3} The term “virtue” in lines 16, 20, and 21, may carry overtones of its synonym “attainment,” as explained in Xin Shu Shang line 116.
意 - intent 智 - wisdom Section 1: The Essential Qi Eno: It is the essence [Jing] of things that gives life to them.
Below, it gives birth to the five grains;
above, it is the ranks of stars.
Flowing between heaven and earth:
we call these ghosts and spirits.
Stored within the breast:
we call these sages. This qi is
So bright! As though climbing to heaven.
So dark! As though entering the abyss.
So broad! As though permeating the sea.
So compact! As though residing within oneself. This qi
Cannot be detained through physical force,
but may be brought to rest by force of virtue [De].
It may not be summoned by means of sound,
but may be received through one’s thoughts.
To guard it alertly without fail,
this is called perfect virtue [De].
When virtue [De] is perfected wisdom emerges
and all the things of the world are grasped. Linnell: 凡 物 之 精 Always : the essence [Jing] of creatures –
此 則 為 生 This then makes them live.
下 生 五 穀 Below, it gives birth to the five grains;
上 為 列 星 Above, it acts to arrange the stars.
流 於 天 地 之 間 When it flows in the space between heaven and earth
謂 之 鬼 神 We call them ghosts and spirits.
藏 於 胸 中 When it collects in the center of the breast of people,
謂 之 聖 人 We call them sages. 是 故 民 氣 Thus the Qi of the citizens :
杲 乎 Is it bright?
如 登 於 天 As though ascending to heaven.
杳 乎 Is it dark and quiet?
如 入 於 淵 As though entering into an abyss.
綽 乎 Is it wide and spacious?
如 在 於 海 As though residing in the ocean.
卒 乎 Is it close?
如 在 於 己 As though residing in oneself.
是 故 此 氣 也 Thus this Qi –
不 可 止 以 力 Can not be brought to rest by using force,
而 可 安 以 德 But can be calmed by using De.
不 可 呼 以 聲 Can not be summoned by using your voice,
而 可 迎 以 意 But can be made welcome by using your intent.
敬 守 勿 失 When you can respectfully maintain it, and never lose it,
是 謂 成 德 This is called developed De.
德 成 而 智 出 When De develops, and wisdom* arises,
萬 物 果 得 The bounty of the ten thousand creatures is attained. Roth:
1. The vital essence [Jing] of all things:
2. It is this that brings them to life.
3. It generates the five grains below
4. And becomes the constellated stars above.
5. When flowing amid the heavens and the earth
6. We call it ghostly and numinous.
7. When stored within the chests of human beings,
8. We call them sages. -- Section 2 -- 1. Therefore this vital energy [Qi] is:
2. Bright! – as if ascending from the heavens;
3. Dark! – as if entering an abyss;
4. Vast! – as if dwelling in an ocean;
5. Lofty! – as if dwelling on a mountain peak.
6. Therefore this vital energy [Qi]
7. Cannot be halted by force,
8. Yet can be secured by inner power [Te].
9. Cannot be summoned by speech,
10. Yet can be welcomed by awareness.
11. Reverently hold onto it and do not lose it:
12. This is called "developing inner power." [De]
13. When inner power [De] develops and wisdom emerges,
14. The myriad things will, to the last one, be grasped. Shazi Daoren: The Essence [Jing] of all things,
thru transformation creates life.
Below, it brings to life the five grains,
above, it aligns the stars.
When flowing among the heaven and earth,
we call this the 'spiritual being'.
When stored up in the center of the bosom,
we call this the Sage. -- Section 2 -- Therefore, regarding 'Energy' [Qi], it is:
Bright! As if ascending the sky;
Dark! As if entering into the abyss;
Disperse! As if existing in the ocean;
Present! As if existing in the self.
Therefore this Energy [Qi]:
cannot be stopped by force,
yet can be pacified by Virtue [De],
cannot be spoken by voice,
yet can be embraced by the mind.
Reverently nurture it and do not let it go:
this is called 'developing Virtue' [De].
When Virtue [De] develops and wisdom emerges,
the myriad things will all be attained. Yueya: The vital essence [Jing] of all things,
It is this that brings them to life.
It generates the five grains below;
It becomes the arrayed stars above.
When flowing amid the heavens and earth,
We call it ghostly and numinous.
When stored within the chests of humans,
We call such beings sages. -- Section 2 -- Thus we may describe this qi —
Bright! — as if ascending to the heavens;
Dark! — as if entering an abyss;
Vast! — as if dwelling in an ocean;
Lofty! — as if residing on a mountain peak.
Therefore this qi—
Cannot be controlled by force,
Yet can be stabilized through inner power (de).
Cannot be summoned by speech，
Yet can be welcomed through awareness.
Reverently guard it and do not lose it:
This is called “developing inner power.” [De]
When inner power [De] develops and wisdom emerges,
The bounty of ten thousand things will be realized. Reid: 1 凡物之精,
It is invariably the essence of things
2 此則為生。
That gives them life
3 下生五穀,
Below, it gives birth to the five grains;
4 上為列星。
Above, it aligns the stars.
5 流於天地之間,
Circulating between Heaven and Earth,
6 謂之鬼神。
We call it ghosts and spirits;
7 藏於胸中,
Collected within the bosom,
8 謂之聖人。
We call them sages
9 是故民氣,
As a result (of essence), the energy-breath of common people (becomes) {1} 10 杲乎如登於天。
Bright! As though rising up to the Heavens;
11 杳乎如入於淵。
Dark! As though entering the depths;
12 淖乎如在於海,
Spacious! As though within an ocean;
13 卒乎如在於己。
Enclosed! As though entirely self-contained.
14 是故此氣也,
As a result, this energy-breath
15 不可止以力,
Cannot be stopped with effort,
16 而可安以德。
Yet can be made peaceful through virtue;
17 不可呼以聲,
Cannot be called over with a shout,
18 而可迎以音。
Yet can be welcomed with a harmonious tone (intention).{2}
19 敬守勿失,
Honour it and guard it within. Do not neglect it.
20 是謂成德。
This is called ripening virtue.{3}
21 德成而智出,
When virtue has ripened, wisdom comes forth,
22 萬物果得。
And the myriad things attain fruition.
{1} The word min, 民 “the people,” is usually suppressed in translations of this line as it appears to read “the qi of the common people is: bright!..” By reading 是故 with its literal meaning of “as a result” rather than simply “therefore,” the following lines appear to describe a transformation of the people’s qi. The conclusion of this passage, “When virtue has ripened, wisdom comes forth, and the myriad things attain fruition,” appears to support such a reading. Further statements such as “when the people attain it, they become fruitful” also suggest an interest in a transformation of “the
common people.” {2} “音 Tone” is generally replaced here with yi, “意 intention.” I have retained the received wording, where “tone” contrasts with “noise; shout.” The Nei Ye later states that “to dispel sadness, nothing compares to music,” and the Xin Shu Xia states that “to moderate anger, nothing compares to music.” In “The Ten Faults” chapter of the Hanfei Zi (another important Legalist text), great weight is put on the importance of a ruler listening only to consonant music, stating that only rulers with a highly developed virtue can listen to melancholic and dissonant modes without falling into
misfortune. “Healing sound qigong” uses vocal sounds to heal the internal organs, though its date of origin is uncertain. There is, therefore, reason to believe that 音 yin was intentional, if not just to contrast tranquility (harmonious tone ) with anger (shouting). See also, Nei Ye line 167.
{3} The term “virtue” in lines 16, 20, and 21, may carry overtones of its synonym “attainment,” as explained in Xin Shu Shang line 116.
