,copyright 7,c7 #bjaa by ,bruce ,linnell ,note that an accompanying ,,pdf file correctly displays the ,english and ,chinese characters4 ,guanzi1 ,number #di 3 ,study of ,inner ,cultivation ,translated by ,bruce ,r4 ,linnell1 ,ph,d 7#bjaa7 ,background ---------- ,the ,nei ,ye or ,nei ,yeh1 variously translated as ,inner ,enterprise1 ,inner ,training1 ,inner ,cultivation1 or ,inner ,development 7and ,inward may be substituted for ,inner in any of the previous71 is generally considered to have been written around #cej-cjj ,,bc 7after ,confucius1 but before the ,dao ,de ,jing74 ,its influence can be seen in many aspects of ,daoism 7including the ,dao ,de ,jing itself7 and in traditional ,chinese medicine4 ,it is a brief work 7only #a_/e as long as the ,dao ,de ,jing71 written in short1 often rhymed1 verses4 ,it has been preserved in the ,guanzi1 a collection of diverse writings that was compiled during the third century ,,bc4 ,there is no name given for the author4 ,while available for millennia1 the ,nei ,ye has just started to receive serious scholarly attention in the last few decades4 ,it describes how to build up and store various spiritual forces such as ,qi and essence 7there is no indication that essence refers to reproductive fluids1 which appeared later in ,chinese thought71 and how to control one's heart_/mind4 ,it shows no influence of any school of ,chinese religious or philosophical thought1 other than using a few basic ,confucian terms4 ,it does have a few concepts in common with the work by ,mencius1 but as they were probably both written about the same time it is impossible to tell who influenced who 7or if they were both influenced by something else74 ,while the ,nei ,ye has many similarities1 including writing style1 with the ,dao ,de ,jing1 it also differs significantly in its perspective4 ,for instance1 there is no social commentary1 no political or military advice1 nor any explanation of how the universe was created or how it works4 ,there is no mention of yin and yang1 non-action or non-being1 nor does it advocate a feminine_/receptive attitude4 ,it does not criticize ,confucianism1 nor does it present the sage as a person with some kind of better understanding of reality4 ,even the terms ,dao and ,de apparently don't mean the same thing in the ,nei ,ye as they do in the ,dao ,de ,jing - for example1 both ,dao and ,de are described in some passages as being able to arrive and settle in a person4 ,there are two scholarly books that discuss the ,nei ,ye at length and provide complete translations 3 ,w4 ,allyn ,rickett1 ,guanzi 3 ,political1 ,economic1 and ,philosophical ,essays from ,early ,china1 vol4 #b1 #aihe 7revised #aiih74 ,harold ,d4 ,roth1 ,original ,tao3 ,inward ,training 7,nei-yeh7 and the ,foundations of ,taoist ,mysticism1 #aiii4 ,there is also another very recent translation available on the web1 that is copyright-free as far as ,i can determine 3 ,robert ,eno1 ,guanzi 3 ,the ,inner ,enterprise1 #bjje www4indiana4edu_/p#cgd_/,neiye4pdf ,translations often differ significantly because there are at least five early manuscripts to draw upon1 dating from around #acjj to #afjj ,,ad4 ,in addition1 ,chinese scholars in the last few centuries have made many suggested modifications to the existing original sources4 ,attempting to reverse centuries of possible transcription errors1 they replaced many symbols which apparently make no sense with symbols that have a very similar shape and_/or sound 7often to complete a rhyme71 and whose meaning seemed more appropriate4 ,to make matters worse1 there are no readily available printed copies of the oldest manuscripts in their original form1 so the ,chinese symbols used for this work came from various web sites and were cross-referenced against ,roth's book 7below74 ,every care has been taken to ensure that the symbols used here are correct1 but how accurately they match the original manuscripts is unknown4 ,the ,translation ,process ----------------------- ,often1 translators just try to get the general feel of what the ,chinese is trying to say1 and then write an ,english sentence that means about the same thing4 ,what ,i tried to do 7for no other reason than to see if it could be done7 was to preserve as much of the original ,chinese as possible by always using each symbol in the ,english sentence1 and an exact translation of each symbol wherever possible1 with as few added ,english words as possible4 ,this sometimes results in sentences that are somewhat stilted in ,english1 but that ,i hope retain more of the original ,chinese way of thinking4 ,i also tried to use the same ,english word for the same ,chinese symbol whenever possible1 so that the ,english reader could better see what the writer7s7 were trying to say4 ,occasionally more than one ,english meaning for a symbol fits equally well1 and the translator must pick just one4 ,however1 ,i sometimes took both meanings and combined them into a single phrase1 such as heart_/mind1 or fair and just4 ,exact translations are interpreted when they either don't make as much sense literally1 or when the resulting phrase would be awkward in ,english4 ,the approach used here for the corrected symbols was to always use the original symbol whenever possible1 and only use a suggested correction when the original symbol makes no sense4 ,while ,i originally intended to present each sentence as is 7with no additional interpretation of the sentence as-a-whole on my part71 there are many sentences which do not seem to make sense without a context4 ,the more ,i study the ,nei ,ye1 the more ,i have come to believe that it is talking about aligning the heart_/mind1 not the physical body1 to receive ,dao1 ,de1 ,qi and essence4 ,in particular1 ,i believe that some references to form are referring to the form of the heart_/mind 7a phrase which is used explicitly three times71 and so have added that phrase in two more places1 indicated by brackets4 ,in addition1 a couple of references to returning are assumed to be referring to returning to one's nature 7a phrase which is used explicitly once71 and they are also indicated by brackets4 ,there are a few more personal assumptions indicated by brackets4 ,other scholarly and personal interpretations are explained in the footnotes4 ,the section 7---7 and sub-section 7blank line7 divisions are entirely due to the hubris of the translator4 ,as far as ,i know1 there are no section markers in the original manuscripts1 because ,rickett1 ,roth1 and ,eno often use different divisions4 ,definitions ----------- ,some of the terms that are used repeatedly need to be discussed beforehand for clarity 3 ,dao 7,tao7 3 in the ,dao ,de ,jing1 ,dao is both the natural way of things and the process of following that way2 here1 it is something that is essential for life and that can dwell in the heart_/mind2 it is left untranslated so that the readers may fill in the blank for themselves as they read ,de 7,te7 3 in the ,dao ,de ,jing1 ,de is most often translated as virtue or power and is described in ,chapter #di as goodness or virtue and honesty or trust2 here1 it is something that can arrive in a person and is used daily2 it is also left untranslated so that the readers may fill in the blank for themselves ,qi 7,ch'i7 3 vitality1 life force1 life energy1 vital energy2 it can also refer to the breath2 here1 it is needed for life and dwells in the heart_/mind1 and is also left untranslated essence 3 this is also something that can arrive and settle in a person1 and is required for life ,it should be noted that ,qi and essence are very intimately linked1 if not actually referring to the exact same thing 7but then why use two names874 ,both ,qi and essence are required for life and can dwell within the body1 and there are lines apparently referring to the essence of ,qi and the ,qi of essence4 ,it seems that the ,nei ,ye may be saying that ,dao1 ,de1 ,qi1 and essence are all-pervasive spiritual things 7as opposed to concepts7 which are not inherently within us1 but which can be obtained by taking 7and keeping7 certain mental_/emotional attitudes4 ,however1 it is also possible that the ,nei ,ye is using these terms to attempt to explain by allegory and metaphor the various feelings experienced as a result of the meditative practices of the writer7s74 ,according to ,la,fargue1 this interpretation is supported by the inconsistent definitions given of the various terms 7and the relationships between them71 and by the sometimes experientially similar descriptions of different terms4 ,the readers can decide for themselves4 heart_/mind 3 usually translated as either heart or mind 7the symbol means both71 it seems that the ancient ,chinese may have considered the heart to be the place of understanding1 perception1 and awareness1 so heart_/mind seems to be the best translation form 3 this appears to sometimes refer to the physical body1 but often not1 because the form of the heart_/mind is referred to several times properly aligned 3 literally just proper or correct1 this is taken to mean to bring into a proper or desirable relationship regulated 3 to be orderly1 well governed1 under control2 guided by certain rules or principles confused 3 the opposite of regulated1 and the normal state for most people2 caused by getting caught up in the ten thousand things1 love and anger1 worry and happiness1 etc4 thought1 intent1 desire 3 regardless of what it is called1 as far as the ,nei ,ye is concerned1 it is sometimes a good thing1 sometimes a bad thing2 it seems to be a mixture of both thought and feelings 7similar to heart_/mind72 intent is perhaps best because that has connotations of thought and emotion1 but thought and desire sometimes work better in ,english equable 3 while the symbol literally means even1 equal1 calm1 equable means to be steady1 free from extremes1 serene2 not to be confused with equitable 7unbiased7 settled 3 has connotations of being calm as well as stable or rooted proper value 3 literally estimate 7which is the process of judging the worth or value of something71 this is taken to mean to have the proper perspective about the importance of a thing naturally 3 something that happens by itself1 spontaneously1 without being forced 7of itself1 of its own accord1 on its own7 love 3 often translated as happiness or joy by others1 this seems to be happiness due to something or attached to something1 so here it is translated as love heaven 3 a complex concept1 this symbol has connotations of the sky1 nature1 and that which is the source of existence1 as well as that of being a celestial god-like spirit1 and that which controls our destinies the world 3 literally heaven under1 it is perhaps better thought of as all things under heaven1 but it is translated as the world because the grammar sometimes gets awkward using the more accurate phrase heaven and earth 3 everything1 the universe1 all that is ten thousand creatures 3 ten thousand as used here does not refer to a specific number1 but means innumerable or myriad2 together the symbols are perhaps better thought of as all creatures and things 7including people7 duties 3 one's personal and business affairs and responsibilities sage 3 literally holy person or wise man always 3 the first symbol of the document1 it is used many times throughout the ,nei ,ye1 and always starts a sentence4 ,some translators just ignore it1 but it seemed important to the writer7s71 so ,i wanted to use it1 and consistently4 ,the standard translation of all or every works in some places1 but not in many4 ,another standard translation of earthly works everywhere1 but sounds strange when referring to ,dao 7earthly ,dao71 and would seem to postulate a world-view 7earthly ,dao vs4 perhaps heavenly ,dao87 for which there is no other evidence4 ,however1 an interpreted translation of always works everywhere4 ,confucian concepts 7marked by a 99 in the translation7 ------------------ wise1 wisdom 3 as it says kindness 3 benevolence1 kindheartedness righteousness 3 doing the right thing1 personal honor1 knowing right from wrong1 being morally upright propriety 3 proper etiquette1 courtesy2 being formal1 respectful respect 3 an inner attitude of respectfulness and_/or reverence noble man 3 literally son of the ruler1 it can mean nobleman 7one who belongs to the nobility71 but also one who is noble or moral in character2 sometimes translated by others as gentleman or superior man ,references ---------- ,robert ,eno1 ,guanzi 3 ',the ,inner ,enterprise'1 #bjje ,russell ,kirkland1 ,neiye 3 ,inner ,cultivation1 #aiih ,russell ,kirkland1 ,varieties of ,taoism in ,ancient ,china1 #aiig ,michael ,la,fargue1 ,tao and ,method1 #aiid ,w4 ,allyn ,rickett1 ,guanzi 3 ,political1 ,economic1 and ,philosophical ,essays from ,early ,china1 vol4 #b1 #aihe ,harold ,d4 ,roth1 ,original ,tao3 ,inward ,training 7,nei-yeh7 and the ,foundations of ,taoist ,mysticism1 #aiii ,fabien ,simonis1 ,a ,chinese ,model of ,cognition3 the ,neiye1 ,master's ,thesis1 ,mc,gill ,university1 #aiih ,arthur ,waley1 ,the ,way and its ,power1 #aieh ,always 3 the essence of creatures - ,this then makes them live4 ,below1 it gives birth to the five grains2 ,above1 it acts to arrange the stars4 ,when it flows in the space between heaven and earth ,we call them ghosts and spirits4 ,when it collects in the center of the breast of people1 ,we call them sages4 ,thus the ,qi of the citizens 3 ,is it bright8 ,as though ascending to heaven4 ,is it dark and quiet8 ,as though entering into an abyss4 ,is it wide and spacious8 ,as though residing in the ocean4 ,is it close,a8 ,as though residing in oneself4 ,thus this ,qi - ,can not be brought to rest by using force1 ,but can be calmed by using ,de4 ,can not be summoned by using your voice1 ,but can be made welcome by using your intent4 ,when you can respectfully99 maintain it1 and never lose it1 ,this is called developed ,de4 ,when ,de develops1 and wisdom99 arises1 ,the bounty of the ten thousand creatures is attained4 ---------------------------------------- ---------------------------------- ,always 3 the form of the heart_/mind is ,naturally full1 naturally overflowing1 ,naturally born1 naturally complete4 ,the reason that you lose it ,is certainly due to worries and happiness1 love and anger1 desire for profit4 ,if you can leave behind worries and happiness1 love and anger1 desire for profit1 ,your heart_/mind then returns to its original nature successfully4 ,the nature of that heart_/mind ,benefits from calmness and the tranquility that comes from it4 ,do not be troubled1 do not be confused1 ,and harmony is then naturally achieved4 ,is it very bright8 ,as though located right by your side4 ,is it very easy to overlook8 ,as though it will never be attained4 ,is it very remote and indistinct8 ,as though utterly without boundaries4 ,to examine this1 you need not go far 3 ,you use ,de daily4 ---------------------------------------- ---------------------------------- ,now 3 ,dao is the reason that the form of the heart_/mind is full6 ,but people can not be strong enough to keep it - ,it goes and does not return1 ,it arrives but does not dwell4 ,is it silent8 ,there is no one who can hear its sound4 ,is it close,a8 ,it is residing in the heart_/mind4 ,is it very dim and obscure8 ,you can not see its form4 ,is it very prolific8 ,it gives us all life4 ,you can not see its form1 ,you can not hear its voice1 ,yet there is an order to its accomplishments4 ,we call it ,dao4 ---------------------------------------- ---------------------------------- ,always 3 ,dao is nowhere to be found1 ,but in a virtuous heart_/mind it can calmly dwell4 ,when the heart_/mind is still and ,qi is regulated1 ,dao can then stay there4 ,that ,dao is not remote 3 ,citizens attain it by being born4 ,that ,dao does not depart 3 ,citizens rely on it for understanding4 ,thus 3 is it close,a8 ,as though it could be tied together with you4 ,is it very minute and subtle8 ,as though it is utterly nowhere to be found4 ,the nature of that ,dao ,detests thoughts and words about it4 ,but when you cultivate your heart_/mind and still your thoughts1 ,dao can then be attained4 ---------------------------------------- ---------------------------------- ,dao - ,that which your mouth can not speak6 ,that which your eyes can not see6 ,that which your ears can not hear6 ,it is the reason that we cultivate the heart_/mind and properly align its,b form6 ,that which when people lose1 thus they die4 ,that which when attained1 thus they are born6 ,that which when duties lose1 thus they fail4 ,that which when attained1 thus they are completed6 ,always 3 ,dao is ,without root1 without stalk1 ,without leaves1 without flowers4 ,by means of it the ten thousand creatures are born1 ,by means of it the ten thousand creatures are made complete4 ,this natural order1 it is called ,dao4 ---------------------------------------- ---------------------------------- ,that which presides over ,heaven is proper alignment1 ,that which presides over ,earth is equability1 ,that which presides over people is calmness and stillness4 ,spring1 autumn1 winter1 summer - ,the timing of heaven6 ,mountains1 hills1 streams1 valleys - ,the limbs of the earth6 ,love1 anger1 taking1 giving - ,the schemes of the people6 ,thus the sage 3 ,takes part in the changing of the seasons1 but is not transformed2 ,he attends to creatures1 but is not changed by them4 ---------------------------------------- ---------------------------------- ,when you can be properly aligned and can be still,c - ,then1 you can be settled4 ,with a settled heart_/mind in your center1 ,your ears and eyes are acute and clear1 ,your four limbs are hard and strong1 ,you are able to become a dwelling for essence4 ,this essence - ,is essence of ,qi6 ,with ,qi and ,dao1 then there is life2 ,with life1 then there is contemplation2 ,with contemplation1 then there is understanding2 ,when you reach understanding1 then stop6 ,always 3 if the form of the heart_/mind ,has too much understanding1 life is lost4 ---------------------------------------- ---------------------------------- ,knowing the ,oneness,d with creatures can transform them1 ,we call this being spirit-like,e4 ,knowing the ,oneness with your duties can change them1 ,we call this being wise994 ,to transform creatures1 without altering your ,qi2 ,to change duties1 without altering your wisdom992,f ,only a noble man99 who maintains ,oneness,g ,can do this6 ,when he maintains ,oneness,g and does not lose it1 ,he can rule,h the ten thousand creatures4 ,a noble man99 uses creatures1 ,he does not allow creatures to use,i him4 ,when he attains the regulation of ,oneness 3 ,a regulated heart_/mind resides in his center1 ,regulated speech comes from his mouth1 ,regulated duties are assigned to people4 ,then1 the world is regulated6 ,one word,j is attained by him1 and the world obeys him2 ,one word,j settles him1 and the world listens to him4 ,we call him fair and just6 ---------------------------------------- ---------------------------------- ,if the form of the heart_/mind is not properly aligned1 ,de will not arrive4 ,if the center is not still1 ,the heart_/mind will not be regulated4 ,when the properly aligned form takes in ,de1 ,the kindness99 of heaven and the righteousness99 of earth ,then naturally arrive1 and overwhelmingly4 ,this highest of spirit-like understanding,k - ,is it illuminating8 ,you will understand the ten thousand creatures4,l ,maintain the righteousness99 of the center1 and you will not err 3 ,do not allow creatures to confuse your senses1 ,do not allow the senses to confuse your heart_/mind4 ,this is called attaining the center4 ---------------------------------------- ---------------------------------- ,there exists a spirit-like understanding naturally located in the self - ,one moment it goes1 one moment it arrives2 ,there is no one who can contemplate it4 ,lose it and you will certainly be confused1 ,attain it and you will certainly be regulated4 ,respectfully99 empty its dwelling,m1 ,and essence will naturally arrive4 ,this essence - consider it and contemplate it1 ,rather than study ways to regulate it4 ,keeping a serious appearance1 and an attitude of awe and respect991 ,essence will arrive and settle4 ,when you attain it and never let go of it1 ,your ears and eyes will be restrained1 ,your heart_/mind will have no other plans4 ,with a properly aligned heart_/mind located in the center1 ,the ten thousand creatures attain their proper value4 ---------------------------------------- ---------------------------------- ,dao fills the world ,every place the citizens are located1 ,but the citizens can not understand this6 ,with the liberation of one word,j 3 ,your head can observe what is in heaven1 ,your lowest extreme is on earth1 ,and your coils fill the nine provinces4,n ,what does it mean to be liberated by it8 ,you will reside in a calm heart_/mind4 ,i regulate my heart_/mind and my senses are then regulated2 ,i calm my heart_/mind and my senses are then calm4 ,that which regulates them is the heart_/mind6 ,that which calms them is the heart_/mind6 ,the heart_/mind thus contains a heart_/mind2 ,the center of the heart_/mind also has a heart_/mind6 ,in that heart_/mind of the heart_/mind 3 ,thought thus comes before words2 ,after thought comes form2 ,after form comes words2 ,after words comes manifestation2 ,after manifestation comes regulation4 ,without regulation1 there will certainly be confusion2 ,confusion1 then death4 ---------------------------------------- ---------------------------------- ,where essence exists1 there is naturally life - ,outside you1 calmness flourishes2 ,it collects inside you1 thus acting as a primal spring4 ,like a vast lake,o1 it is harmonious and equable4 ,it thus becomes a fountainhead of ,qi4 ,as long as the fountainhead does not dry up1 ,the four limbs are then strong4 ,when the spring is not used up1 ,the nine bodily openings,p are then open to the flow of ,qi4 ,then you can span the limits of heaven and earth1 ,and cover the four seas,q4 ,when the center is without doubt or desire1 ,the outside is without demonic disasters4 ,those whose heart_/mind is whole and complete in the center 3 ,their form is whole and complete on the outside1 ,they do not happen to meet heavenly disasters1 ,they do not encounter people who cause harm - ,we call them sages4 ---------------------------------------- ---------------------------------- ,when people can be properly aligned and still 3 ,their hair and skin are abundant and smooth1 ,their ears and eyes are acute and clear1 ,their muscles are supple and their bones are strong4 ,then they can support the great circle of heaven1 ,and walk on the great square of earth4 ,they are a reflection of great purity1 ,they see with great clarity4 ,respectful99 and cautious1 they are without error2 ,each day they renew their ,de4 ,they understand the whole world ,thoroughly out to the four extremes4 ,they respectfully99 develop their fullness2 ,this is called inner attainment4 ,however1 if they do not return to their original nature1 ,this creates errors4 ---------------------------------------- ---------------------------------- ,always 3 ,dao is ,certainly complete1 certainly all-pervasive1 ,certainly magnanimous1 certainly relaxed1 ,certainly hard1 certainly strong4 ,maintain your virtue and never give up2 ,to pursue excess disperses and weakens it4 ,once you understand the extremes1 ,return to ,dao and ,de4 ---------------------------------------- ---------------------------------- ,when your whole and complete heart_/mind is in the center1 ,it can not be hidden or concealed - ,it is known in your form's appearance1 ,it is seen in your skin's color4 ,when with virtuous ,qi you meet people1 ,they will love you as they would their brothers4 ,when with wicked ,qi you meet people1 ,they will harm you with their weapons of war4 ,because the sound of that which is un-spoken ,travels faster than a clap of thunder4 ,the form of the heart_/mind's ,qi ,is brighter than the sun and moon1 ,more observant than a father or mother4 ,rewards are not enough to encourage virtue1 ,punishments are not enough to discipline excesses4 ,qi's intent is attained1 and the world obeys2 ,the heart_/mind's intent becomes settled1 and the world listens4 ---------------------------------------- ---------------------------------- ,because they consolidate,r ,qi like spirits1 ,the ten thousand creatures are prepared for existence4 ,can you consolidate,r it8 ,can you unify it8 ,can you foretell bad fortune and good fortune1 but without divining8 ,can you then stop8 ,can you8 ,how can you never seek it from anyone1 ,yet attain it yourself8 ,contemplate it1 contemplate it1 and again repeatedly contemplate it4 ,should you contemplate it yet not comprehend it1 ,know that ghosts and spirits can comprehend it4 ,however1 it is not comprehended by the power of ghosts and spirits - ,but by the utmost of essence's ,qi6 ---------------------------------------- ---------------------------------- ,once the four limbs are properly aligned1 ,once blood and ,qi are still 3 ,unify your intent1 consolidate,r your heart_/mind2 ,and the ears and eyes will be restrained ,even though what is remote seems near4 ,deep contemplation creates understanding2 ,disdain and laxity creates worries2 ,cruelty and arrogance creates resentment2 ,worries and melancholy create sickness4 ,sickness then causes death4 ,if you contemplate these and do not let go of them1 ,inside you will be distressed1 outside you will be weak4 ,do not neglect,s to make plans for this1 ,or life will leave its dwelling4 ,do not eat as if you were starving1 ,do not contemplate as if you were indifferent4 ,when you restrain these appropriately and simultaneously1 ,that ,dao,t will naturally arrive4 ---------------------------------------- ---------------------------------- ,always 3 at the birth of people - ,heaven produces their essence1 ,earth produces their form2 ,these combine in order to make people4 ,when these are in harmony then there is life2 ,no harmony1 no life4 ,observe the ,dao of harmony 3 ,its essence is not seen1 ,its manifestations are not wicked4 ,when equability and proper alignment completely fill your breast1 ,and the principles of regulation are in your heart_/mind1 ,this gives long life4 ,when love and anger lose their proper value1 ,then use this plan of action 3 ,restrain your five desires,u1 ,leave behind your two misfortunes - ,do not love1 do not be angry4 ,then equability and proper alignment will completely fill your breast4 ---------------------------------------- ---------------------------------- ,always 3 at the birth of people - ,they certainly have equability and proper alignment4 ,the reason that they lose it ,is certainly due to love1 anger1 worries1 suffering4 ,thus 3 there is nothing that stops anger like poetry1 ,there is nothing that removes worries like music1 ,there is nothing that restrains music like propriety199 ,there is nothing that maintains propriety99 like respect994,v ,but1 there is nothing that maintains respect99 like stillness4 ,inwardly still and outwardly respectful991 ,you can return to your original nature1 ,and your nature will be exceptionally settled4 ---------------------------------------- ---------------------------------- ,always 3 regarding the ,dao of eating - ,over-filling causes injury1 and your form will not be right2 ,over-fasting,w makes your bones wither and your blood congeal4 ,when you reach the space between filling and fasting,w1 ,this is called achieving harmony - ,that which is the dwelling place of essence ,and that which is the creation of understanding4 ,when hunger and satiation lose their proper value1 ,then use this plan of action 3 ,when you are satiated1 then move about quickly4 ,when you are hungry1 then neglect your contemplation4 ,when you are old1 then take charge of your concerns4 ,if you are satiated and do not move about quickly1 ,your ,qi will be obstructed in your four extremities4 ,if you are hungry and do not neglect your contemplation1 ,when you eat you will get full but you will not stop4 ,if you are old and do not take charge of your concerns1 ,when you are distressed1 then you will be quickly exhausted4 ---------------------------------------- ---------------------------------- ,when you expand your heart_/mind and free it1 ,when your ,qi is magnanimous and vast1 ,when your form is calm and unchanging 3 ,you can maintain ,oneness,g and reject the ten thousand trivialities1 ,you see profit and are not tempted1 ,you see trouble and are not frightened4 ,you are magnanimous1 relaxed1 and kind992 ,when alone1 you are happy with your self4 ,this is called cloud-like ,qi - ,your intent and behavior resemble that of heaven4 ---------------------------------------- ---------------------------------- ,always 3 at the birth of people - ,they certainly have joy4 ,when they are worried1 then they lose these tenets,x4 ,when they are angry1 then they lose the source4 ,where there is worry1 grief1 love1 anger1 ,then ,dao does not dwell4 ,love and desire 3 still them4 ,foolishness and confusion 3 properly align them4 ,when you do not pull and do not push1,y ,good fortune will naturally return to you 3 ,that ,dao will naturally arrive1 ,which you can rely on and consult with4 ,when you are still1 then you attain it1 ,when you are impatient1 then you lose it4 ---------------------------------------- ---------------------------------- ,this potent ,qi in your heart_/mind 3 ,one moment it arrives1 one moment it departs4 ,it is so tiny there is nothing inside it1 ,it is so great there is nothing outside it4 ,the reason that you lose it ,is because impatience causes harm4 ,when the heart_/mind can maintain stillness1 ,dao will naturally settle there4 ,for people who attain ,dao 3 ,regulation supports it and it will not dissipate easily1 ,so that the center in their breast does not fail them4 ,when following the ,dao of restraining desire1 ,the ten thousand creatures do not cause harm4,z ,a 3 altho the modern translation of this symbol is sudden or abrupt 7among other things71 and is translated different ways by different authors1 ,i have chosen close 7as in within reach1 accessible7 based on the answers given each time this question is asked ,b 3 using its here 7rather than the7 is significant1 making the difference between referring to the form of the heart_/mind or referring separately to the heart_/mind and the form ,c 3 this and the next #e lines could still be talking about the sage1 but because it seems to be a different section1 it is translated in this fashion ,d 3 ,simonis claims that the grammatical sense in which one is being used means one-ing creatures1 hence knowing 7or seeing1 sensing1 perceiving1 etc47 your oneness with them ,e 3 spirit-like is taken to mean that your understanding of ,dao has reached the same level as that of the spirits1 who are presumably not confused by having senses or a heart_/mind 7from ,simonis7 ,f 3 in this and the #e lines above1 it is assumed that it is the creatures and duties that are being transformed and changed1 because earlier it is said that the sage takes part in changes but is not himself transformed or changed ,g 3 usually translated as grasps the ,one or holds to the ,one 7the one what8 principle8 ,dao871 maintaining ,oneness is taken to mean being able to keep the sense of ,oneness referred to above ,h 3 he rules creatures in that they do not confuse his senses or heart_/mind 7referred to below7 ,i 3 creatures do not use him in that they do not confuse his senses or heart_/mind 7referred to below7 ,j 3 it is unclear what it meant here 3 one word1 one saying1 word of the ,one 7,one perhaps referring to ,dao871 word of ,oneness1 sound of ,oneness1 possibly even the whole utterance1 etc42 so it is just left literally translated as one word ,k 3 spirit-like understanding is taken to refer to a state of consciousness where you can intuitively understand ,dao very clearly 7from ,simonis7 ,l 3 you will understand them in that you will understand their proper value 7mentioned below71 you will not allow them to confuse your senses or heart_/mind 7referred to immediately below71 etc4 ,m 3 presumably the heart_/mind1 or perhaps the center ,n 3 the image seems to be that of a dragon - your head is in heaven1 your tail is on the earth1 and your coils fill the nine provinces 7the whole world7 ,o 3 this is usually translated as flood-like 7to match ,mencius71 but literally means like a vast body of water1 and a flood does not seem to be as harmonious and equable as a wide1 calm lake ,p 3 two eyes1 two ears1 one nose1 one mouth1 two elimination1 one sexual ,q 3 four seas also indicates the whole world ,r 3 there are three possible symbols here1 to grasp or catch 7which ,roth says is the original symbol71 to roll into a ball with the hands1 and to concentrate1 and all are equally likely 7as far as ,i can tell71 so the word used is a combination of all three ,s 3 the symbol given 7flea7 makes no sense2 however it seems that it must complete a double negative 7do not neglect_/hesitate_/fail to871 because twice below the ,nei ,ye encourages the reader to make plans ,t 3 there is no subject in this sentence in the original ,chinese6 ,but the phrase that ,dao is used four other times1 and that ,dao will naturally arrive appears below 7using different symbols7 ,u 3 the five senses ,v 3 these #d lines are expressing very ,confucian ideas2 ,confucius himself said ,let a person be stimulated by poetry1 established in character by the rules of propriety1 and perfected by music4 7,analects #h4h7 ,w 3 the given symbol makes no sense here1 but presumably means the opposite of gorging ,x 3 while the standard definition is discipline1 according to ,waley it literally means main thread 7as in of the teaching7 ,y 3 presumably1 do not pull desirable things towards you and push undesirable things away ,z 3 creatures will not cause harm in that they will not confuse the senses or the heart_/mind 7mentioned above7 ,this work is licensed under a ,creative ,commons ,attribution-,non,commercial-,no,derivs #c4j ,unported ,license 7,,cc ,,by-,,nc-,,nd #c4j74 ,you are free to download this work and share it with others as long as ,i retain credit for the work4 ,but you cannot change or build on this work in any way1 or use it commercially 7that is1 for your profit71 without my permission4