The Project Gutenberg eBook, Study of Inner Cultivation, by Anonymous,
Translated by Bruce Linnell
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
** This is a COPYRIGHTED Project Gutenberg eBook, Details Below **
** Please follow the copyright guidelines in this file. **
Title: Study of Inner Cultivation
Author: Anonymous
Release Date: January 15, 2012 [eBook #38585]
Language: English
Character set encoding: ISO-646-US (US-ASCII)
***START OF THE PROJECT GUTENBERG EBOOK STUDY OF INNER CULTIVATION***
Copyright (C) 2011 by Bruce Linnell
Note that an accompanying PDF file correctly displays the English and
Chinese characters.
Guanzi, Number 49 : Study of Inner Cultivation
Translated by Bruce R. Linnell, PhD (2011)
Background
----------
The "Nei Ye" or "Nei Yeh", variously translated as "Inner Enterprise",
"Inner Training", "Inner Cultivation", or "Inner Development" (and
"Inward" may be substituted for "Inner" in any of the previous), is
generally considered to have been written around 350-300 BC (after
Confucius, but before the Dao De Jing). Its influence can be seen in many
aspects of Daoism (including the Dao De Jing itself) and in traditional
Chinese medicine. It is a brief work (only 1/5 as long as the Dao De
Jing), written in short, often rhymed, verses. It has been preserved in
the "Guanzi", a collection of diverse writings that was compiled during
the third century BC. There is no name given for the author.
While available for millennia, the Nei Ye has just started to receive
serious scholarly attention in the last few decades. It describes how to
build up and store various spiritual forces such as Qi and "essence"
(there is no indication that "essence" refers to reproductive fluids,
which appeared later in Chinese thought), and how to control one's
heart/mind. It shows no influence of any school of Chinese religious or
philosophical thought, other than using a few basic Confucian terms. It
does have a few concepts in common with the work by Mencius, but as they
were probably both written about the same time it is impossible to tell
who influenced who (or if they were both influenced by something else).
While the Nei Ye has many similarities, including writing style, with the
Dao De Jing, it also differs significantly in its perspective. For
instance, there is no social commentary, no political or military advice,
nor any explanation of how the universe was created or how it works. There
is no mention of yin and yang, "non-action" or "non-being", nor does it
advocate a feminine/receptive attitude. It does not criticize
Confucianism, nor does it present the sage as a person with some kind of
better understanding of reality. 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 example, both Dao and De are described in some passages as being able
to "arrive" and "settle" in a person.
There are two scholarly books that discuss the Nei Ye at length and
provide complete translations :
W. Allyn Rickett, "Guanzi : Political, Economic, and Philosophical
Essays from Early China", vol. 2, 1985 (revised 1998).
Harold D. Roth, "Original Tao: Inward Training (Nei-yeh) and the
Foundations of Taoist Mysticism", 1999.
There is also another very recent translation available on the web, that is
copyright-free as far as I can determine :
Robert Eno, "Guanzi : The Inner Enterprise", 2005
www.indiana.edu/~p374/Neiye.pdf
Translations often differ significantly because there are at least five
early manuscripts to draw upon, dating from around 1300 to 1600 AD. In
addition, Chinese scholars in the last few centuries have made many
suggested modifications to the existing original sources. Attempting to
reverse centuries of possible transcription errors, they replaced many
symbols which apparently make no sense with symbols that have a very
similar shape and/or sound (often to complete a rhyme), and whose meaning
seemed more appropriate. To make matters worse, there are no readily
available printed copies of the oldest manuscripts in their original form,
so the Chinese symbols used for this work came from various web sites and
were cross-referenced against Roth's book (below). Every care has been
taken to ensure that the symbols used here are correct, but how accurately
they match the original manuscripts is unknown.
The Translation Process
-----------------------
Often, translators just try to get the general "feel" of what the Chinese
is trying to say, and then write an English sentence that means about the
same thing. What I tried to do (for no other reason than to see if it
could be done) was to preserve as much of the original Chinese as possible
by always using each symbol in the English sentence, and an exact
translation of each symbol wherever possible, with as few added English
words as possible. This sometimes results in sentences that are somewhat
stilted in English, but that I hope retain more of the original Chinese
way of thinking. I also tried to use the same English word for the same
Chinese symbol whenever possible, so that the English reader could better
see what the writer(s) were trying to say. Occasionally more than one
English meaning for a symbol fits equally well, and the translator must
pick just one. However, I sometimes took both meanings and combined them
into a single phrase, such as "heart/mind", or "fair and just". Exact
translations are interpreted when they either don't make as much sense
literally, or when the resulting phrase would be awkward in English.
The approach used here for the corrected symbols was to always use the
original symbol whenever possible, and only use a suggested correction
when the original symbol makes no sense.
While I originally intended to present each sentence "as is" (with no
additional interpretation of the sentence as-a-whole on my part), there
are many sentences which do not seem to make sense without a context. The
more I study the Nei Ye, the more I have come to believe that it is
talking about aligning the heart/mind, not the physical body, to receive
Dao, De, Qi and essence. In particular, I believe that some references to
"form" are referring to the "form of the heart/mind" (a phrase which is
used explicitly three times), and so have added that phrase in two more
places, indicated by [brackets]. In addition, a couple of references to
"returning" are assumed to be referring to returning to one's nature (a
phrase which is used explicitly once), and they are also indicated by
brackets. There are a few more personal assumptions indicated by brackets.
Other scholarly and personal interpretations are explained in the
footnotes.
The section (---) and sub-section (blank line) divisions are entirely due
to the hubris of the translator. As far as I know, there are no section
markers in the original manuscripts, because Rickett, Roth, and Eno often
use different divisions.
Definitions
-----------
Some of the terms that are used repeatedly need to be discussed
beforehand for clarity :
Dao (Tao) : in the Dao De Jing, Dao is both the natural way of things and
the process of following that way; here, it is something that is essential
for life and that can dwell in the heart/mind; it is left untranslated so
that the readers may "fill in the blank" for themselves as they read
De (Te) : in the Dao De Jing, De is most often translated as "virtue" or
"power" and is described in Chapter 49 as "goodness" or "virtue" and
"honesty" or "trust"; here, it is something that can "arrive" in a person
and is used daily; it is also left untranslated so that the readers may
"fill in the blank" for themselves
"Qi" (Ch'i) : vitality, life force, life energy, vital energy; it can also
refer to the breath; here, it is needed for life and dwells in the
heart/mind, and is also left untranslated
"essence" : this is also something that can "arrive" and "settle" in a
person, and is required for life
It should be noted that "Qi" and "essence" are very intimately linked, if
not actually referring to the exact same thing (but then why use two
names?). Both Qi and essence are required for life and can dwell within
the body, and there are lines apparently referring to the "essence of Qi"
and the "Qi of essence".
It seems that the Nei Ye may be saying that Dao, De, Qi, and essence are
all-pervasive spiritual things (as opposed to concepts) which are not
inherently within us, but which can be obtained by taking (and keeping)
certain mental/emotional attitudes. However, 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 writer(s). According to LaFargue, this interpretation is supported
by the inconsistent "definitions" given of the various terms (and the
relationships between them), and by the sometimes experientially similar
descriptions of different terms. The readers can decide for themselves.
"heart/mind" : usually translated as either "heart" or "mind" (the symbol
means both), it seems that the ancient Chinese may have considered the
heart to be the place of understanding, perception, and awareness, so
"heart/mind" seems to be the best translation
"form" : this appears to sometimes refer to the physical body, but often
not, because the "form of the heart/mind" is referred to several times
"properly aligned" : literally just "proper" or "correct", this is taken
to mean "to bring into a proper or desirable relationship"
"regulated" : to be orderly, well governed, under control; guided by
certain rules or principles
"confused" : the opposite of "regulated", and the normal state for most
people; caused by getting caught up in the ten thousand things, love and
anger, worry and happiness, etc.
"thought", "intent", "desire" : regardless of what it is called, as far as
the Nei Ye is concerned, it is sometimes a good thing, sometimes a bad
thing; it seems to be a mixture of both thought and feelings (similar to
"heart/mind"); "intent" is perhaps best because that has connotations of
thought and emotion, but "thought" and "desire" sometimes work better in
English
"equable" : while the symbol literally means "even", "equal", "calm",
equable means to be steady, free from extremes, serene; not to be
confused with "equitable" (unbiased)
"settled" : has connotations of being calm as well as stable or rooted
"proper value" : literally "estimate" (which is the process of judging the
worth or value of something), this is taken to mean "to have the proper
perspective about the importance of a thing"
"naturally" : something that happens by itself, spontaneously, without
being forced ("of itself", "of its own accord", "on its own")
"love" : often translated as "happiness" or "joy" by others, this seems to
be happiness due to something or attached to something, so here it is
translated as "love"
"heaven" : a complex concept, this symbol has connotations of the sky,
nature, and that which is the source of existence, as well as that of
being a celestial god-like spirit, and that which controls our destinies
"the world" : literally "heaven under", it is perhaps better thought of as
"all things under heaven", but it is translated as "the world" because the
grammar sometimes gets awkward using the more accurate phrase
"heaven and earth" : everything, the universe, all that is
"ten thousand creatures" : "ten thousand" as used here does not refer to a
specific number, but means "innumerable" or "myriad"; together the symbols
are perhaps better thought of as "all creatures and things" (including
people)
"duties" : one's personal and business affairs and responsibilities
"sage" : literally "holy person" or "wise man"
"always" : the first symbol of the document, it is used many times
throughout the Nei Ye, and always starts a sentence. Some translators
just ignore it, but it seemed important to the writer(s), so I wanted to
use it, and consistently. The standard translation of "all" or "every"
works in some places, but not in many. Another standard translation of
"earthly" works everywhere, but sounds strange when referring to Dao
("earthly Dao"), and would seem to postulate a world-view ("earthly Dao"
vs. perhaps "heavenly Dao"?) for which there is no other evidence.
However, an interpreted translation of "always" works everywhere.
Confucian concepts (marked by a * in the translation)
------------------
"wise, wisdom" : as it says
"kindness" : benevolence, kindheartedness
"righteousness" : doing the right thing, personal honor, knowing right
from wrong, being morally upright
"propriety" : proper etiquette, courtesy; being formal, respectful
"respect" : an inner attitude of respectfulness and/or reverence
"noble man" : literally "son of the ruler", it can mean "nobleman" (one
who belongs to the nobility), but also one who is noble or moral in
character; sometimes translated by others as "gentleman" or "superior man"
References
----------
Robert Eno, "Guanzi : 'The Inner Enterprise'", 2005
Russell Kirkland, "Neiye : Inner Cultivation", 1998
Russell Kirkland, "Varieties of Taoism in Ancient China", 1997
Michael LaFargue, "Tao and Method", 1994
W. Allyn Rickett, "Guanzi : Political, Economic, and Philosophical Essays
from Early China", vol. 2, 1985
Harold D. Roth, "Original Tao: Inward Training (Nei-yeh) and the
Foundations of Taoist Mysticism", 1999
Fabien Simonis, "A Chinese Model of Cognition: the Neiye", Master's
Thesis, McGill University, 1998
Arthur Waley, "The Way and its Power", 1958
==========================================================================
Always : the essence of creatures -
This then makes them live.
Below, it gives birth to the five grains;
Above, it acts to arrange the stars.
When it flows in the space between heaven and earth
We call them ghosts and spirits.
When it collects in the center of the breast of people,
We call them sages.
Thus the Qi of the citizens :
Is it bright?
As though ascending to heaven.
Is it dark and quiet?
As though entering into an abyss.
Is it wide and spacious?
As though residing in the ocean.
Is it close[A]?
As though residing in oneself.
Thus this Qi -
Can not be brought to rest by using force,
But can be calmed by using De.
Can not be summoned by using your voice,
But can be made welcome by using your intent.
When you can respectfully* maintain it, and never lose it,
This is called developed De.
When De develops, and wisdom* arises,
The bounty of the ten thousand creatures is attained.
--------------------------------------------------------------------------
Always : the form of the heart/mind is
Naturally full, naturally overflowing,
Naturally born, naturally complete.
The reason that you lose it
Is certainly due to worries and happiness, love and anger, desire for profit.
If you can leave behind worries and happiness, love and anger, desire for
profit,
Your heart/mind then returns [to its original nature] successfully.
The nature of that heart/mind
Benefits from calmness and the tranquility that comes from it.
Do not be troubled, do not be confused,
And harmony is then naturally achieved.
Is it very bright?
As though located right by your side.
Is it very easy to overlook?
As though it will never be attained.
Is it very remote and indistinct?
As though utterly without boundaries.
To examine this, you need not go far :
You use De daily.
--------------------------------------------------------------------------
Now : Dao is the reason that the form [of the heart/mind] is full!
But people can not be strong enough to keep it -
It goes and does not return,
It arrives but does not dwell.
Is it silent?
There is no one who can hear its sound.
Is it close[A]?
It is residing in the heart/mind.
Is it very dim and obscure?
You can not see its form.
Is it very prolific?
It gives us all life.
You can not see its form,
You can not hear its voice,
Yet there is an order to its accomplishments.
We call it Dao.
--------------------------------------------------------------------------
Always : Dao is nowhere to be found,
But in a virtuous heart/mind it can calmly dwell.
When the heart/mind is still and Qi is regulated,
Dao can then stay there.
That Dao is not remote :
Citizens attain it by being born.
That Dao does not depart :
Citizens rely on it for understanding.
Thus : is it close[A]?
As though it could be tied together with you.
Is it very minute and subtle?
As though it is utterly nowhere to be found.
The nature of that Dao
Detests thoughts and words about it.
But when you cultivate your heart/mind and still your thoughts,
Dao can then be attained.
--------------------------------------------------------------------------
Dao -
That which your mouth can not speak!
That which your eyes can not see!
That which your ears can not hear!
It is the reason that we cultivate the heart/mind and properly align
[its][B] form!
That which when people lose, thus they die.
That which when attained, thus they are born!
That which when duties lose, thus they fail.
That which when attained, thus they are completed!
Always : Dao is
Without root, without stalk,
Without leaves, without flowers.
By means of it the ten thousand creatures are born,
By means of it the ten thousand creatures are made complete.
This [natural] order, it is called Dao.
--------------------------------------------------------------------------
That which presides over Heaven is proper alignment,
That which presides over Earth is equability,
That which presides over people is calmness and stillness.
Spring, autumn, winter, summer -
The timing of heaven!
Mountains, hills, streams, valleys -
The limbs of the earth!
Love, anger, taking, giving -
The schemes of the people!
Thus the sage :
Takes part in the changing of the seasons, but is not transformed;
He attends to creatures, but is not changed by them.
--------------------------------------------------------------------------
When you can be properly aligned and can be still[C] -
Then, you can be settled.
With a settled heart/mind in your center,
Your ears and eyes are acute and clear,
Your four limbs are hard and strong,
You are able to become a dwelling for essence.
This essence -
Is essence of Qi!
With Qi and Dao, then there is life;
With life, then there is contemplation;
With contemplation, then there is understanding;
When you reach understanding, then stop!
Always : if the form of the heart/mind
Has too much understanding, life is lost.
--------------------------------------------------------------------------
Knowing the Oneness[D] with creatures can transform them,
We call this being spirit-like[E].
Knowing the Oneness with your duties can change them,
We call this being wise*.
To transform creatures, without altering your Qi;
To change duties, without altering your wisdom*;[F]
Only a noble man* who maintains Oneness[G]
Can do this!
When he maintains Oneness[G] and does not lose it,
He can rule[H] the ten thousand creatures.
A noble man* uses creatures,
He does not allow creatures to use[I] him.
When he attains the regulation of Oneness :
A regulated heart/mind resides in his center,
Regulated speech comes from his mouth,
Regulated duties are assigned to people.
Then, the world is regulated!
One word[J] is attained by him, and the world obeys him;
One word[J] settles him, and the world listens to him.
We call him fair and just!
--------------------------------------------------------------------------
If the form [of the heart/mind] is not properly aligned,
De will not arrive.
If the center is not still,
The heart/mind will not be regulated.
When the properly aligned form takes in De,
The kindness* of heaven and the righteousness* of earth
Then naturally arrive, and overwhelmingly.
This highest of spirit-like understanding[K] -
Is it illuminating?
You will understand the ten thousand creatures.[L]
Maintain the righteousness* of the center, and you will not err :
Do not allow creatures to confuse your senses,
Do not allow the senses to confuse your heart/mind.
This is called attaining the center.
--------------------------------------------------------------------------
There exists a spirit[-like understanding] naturally located in the self -
One moment it goes, one moment it arrives;
There is no one who can contemplate it.
Lose it and you will certainly be confused,
Attain it and you will certainly be regulated.
Respectfully* empty its dwelling[M],
And essence will naturally arrive.
This essence - consider it and contemplate it,
Rather than study ways to regulate it.
Keeping a serious appearance, and an attitude of awe and respect*,
Essence will arrive and settle.
When you attain it and never let go of it,
Your ears and eyes will be restrained,
Your heart/mind will have no other plans.
With a properly aligned heart/mind located in the center,
The ten thousand creatures attain their proper value.
--------------------------------------------------------------------------
Dao fills the world
Every place the citizens are located,
But the citizens can not understand this!
With the liberation of one word[J] :
Your head can observe what is in heaven,
Your lowest extreme is on earth,
And your coils fill the nine provinces.[N]
What does it mean to be liberated by it?
You will reside in a calm heart/mind.
I regulate my heart/mind and my senses are then regulated;
I calm my heart/mind and my senses are then calm.
That which regulates them is the heart/mind!
That which calms them is the heart/mind!
The heart/mind thus contains a heart/mind;
The center of the heart/mind also has a heart/mind!
In that heart/mind of the heart/mind :
Thought thus comes before words;
After thought comes form;
After form comes words;
After words comes manifestation;
After manifestation comes regulation.
Without regulation, there will certainly be confusion;
Confusion, then death.
--------------------------------------------------------------------------
Where essence exists, there is naturally life -
Outside you, calmness flourishes;
It collects inside you, thus acting as a primal spring.
Like a vast lake[O], it is harmonious and equable.
It thus becomes a fountainhead of Qi.
As long as the fountainhead does not dry up,
The four limbs are then strong.
When the spring is not used up,
The nine bodily openings[P] are then open [to the flow of Qi].
Then you can span the limits of heaven and earth,
And cover the four seas[Q].
When the center is without doubt or desire,
The outside is without demonic disasters.
Those whose heart/mind is whole and complete in the center :
Their form is whole and complete on the outside,
They do not happen to meet heavenly disasters,
They do not encounter people who cause harm -
We call them sages.
--------------------------------------------------------------------------
When people can be properly aligned and still :
Their hair and skin are abundant and smooth,
Their ears and eyes are acute and clear,
Their muscles are supple and their bones are strong.
Then they can support the great circle of heaven,
And walk on the great square of earth.
They are a reflection of great purity,
They see with great clarity.
Respectful* and cautious, they are without error;
Each day they renew their De.
They understand the whole world
Thoroughly out to the four extremes.
They respectfully* develop their fullness;
This is called inner attainment.
However, if they do not return [to their original nature],
This creates errors.
--------------------------------------------------------------------------
Always : Dao is
Certainly complete, certainly all-pervasive,
Certainly magnanimous, certainly relaxed,
Certainly hard, certainly strong.
Maintain your virtue and never give up;
To pursue excess disperses and weakens it.
Once you understand the extremes,
Return to Dao and De.
--------------------------------------------------------------------------
When your whole and complete heart/mind is in the center,
It can not be hidden or concealed -
It is known in your form's appearance,
It is seen in your skin's color.
When with virtuous Qi you meet people,
They will love you as they would their brothers.
When with wicked Qi you meet people,
They will harm you with their weapons of war.
Because the sound of that which is un-spoken
Travels faster than a clap of thunder.
The form of the heart/mind's Qi
Is brighter than the sun and moon,
More observant than a father or mother.
Rewards are not enough to encourage virtue,
Punishments are not enough to discipline excesses.
Qi's intent is attained, and the world obeys;
The heart/mind's intent becomes settled, and the world listens.
--------------------------------------------------------------------------
Because they consolidate[R] Qi like spirits,
The ten thousand creatures are prepared for existence.
Can you consolidate[R] it?
Can you unify it?
Can you foretell bad fortune and good fortune, but without divining?
Can you then stop?
Can you?
How can you never seek it from anyone,
Yet attain it yourself?
Contemplate it, contemplate it, and again repeatedly contemplate it.
Should you contemplate it yet not comprehend it,
Know that ghosts and spirits can comprehend it.
However, it is not comprehended by the power of ghosts and spirits -
But by the utmost of essence's Qi!
--------------------------------------------------------------------------
Once the four limbs are properly aligned,
Once blood and Qi are still :
Unify your intent, consolidate[R] your heart/mind;
And the ears and eyes will be restrained
Even though what is remote seems near.
Deep contemplation creates understanding;
Disdain and laxity creates worries;
Cruelty and arrogance creates resentment;
Worries and melancholy create sickness.
Sickness then causes death.
If you contemplate these and do not let go of them,
Inside you will be distressed, outside you will be weak.
Do not neglect[S] to make plans for this,
Or life will leave its dwelling.
Do not eat as if you were starving,
Do not contemplate as if you were indifferent.
When you restrain these appropriately and simultaneously,
That [Dao][T] will naturally arrive.
--------------------------------------------------------------------------
Always : at the birth of people -
Heaven produces their essence,
Earth produces their form;
These combine in order to make people.
When these are in harmony then there is life;
No harmony, no life.
Observe the Dao of harmony :
Its essence is not seen,
Its manifestations are not wicked.
When equability and proper alignment completely fill your breast,
And the principles of regulation are in your heart/mind,
This gives long life.
When love and anger lose their proper value,
Then use this plan of action :
Restrain your five desires[U],
Leave behind your two misfortunes -
Do not love, do not be angry.
Then equability and proper alignment will completely fill your breast.
--------------------------------------------------------------------------
Always : at the birth of people -
They certainly have equability and proper alignment.
The reason that they lose it
Is certainly due to love, anger, worries, suffering.
Thus : there is nothing that stops anger like poetry,
There is nothing that removes worries like music,
There is nothing that restrains music like propriety,*
There is nothing that maintains propriety* like respect*.[V]
[But,] there is nothing that maintains respect* like stillness.
Inwardly still and outwardly respectful*,
You can return to your [original] nature,
And your nature will be exceptionally settled.
--------------------------------------------------------------------------
Always : regarding the Dao of eating -
Over-filling causes injury, and your form will not be right;
Over-fasting[W] makes your bones wither and your blood congeal.
When you reach the space between filling and fasting[W],
This is called achieving harmony -
That which is the dwelling place of essence
And that which is the creation of understanding.
When hunger and satiation lose their proper value,
Then use this plan of action :
When you are satiated, then move about quickly.
When you are hungry, then neglect your contemplation.
When you are old, then take charge of your concerns.
If you are satiated and do not move about quickly,
Your Qi will be obstructed in your four extremities.
If you are hungry and do not neglect your contemplation,
When you eat you will get full but you will not stop.
If you are old and do not take charge of your concerns,
When you are distressed, then you will be quickly exhausted.
--------------------------------------------------------------------------
When you expand your heart/mind and free it,
When your Qi is magnanimous and vast,
When your form is calm and unchanging :
You can maintain Oneness[G] and reject the ten thousand trivialities,
You see profit and are not tempted,
You see trouble and are not frightened.
You are magnanimous, relaxed, and kind*;
When alone, you are happy with your self.
This is called cloud-like Qi -
Your intent and behavior resemble that of heaven.
--------------------------------------------------------------------------
Always : at the birth of people -
They certainly have joy.
When they are worried, then they lose these tenets[X].
When they are angry, then they lose the source.
Where there is worry, grief, love, anger,
Then Dao does not dwell.
Love and desire : still them.
Foolishness and confusion : properly align them.
When you do not pull and do not push,[Y]
Good fortune will naturally return to you :
That Dao will naturally arrive,
Which you can rely on and consult with.
When you are still, then you attain it,
When you are impatient, then you lose it.
--------------------------------------------------------------------------
This potent Qi in your heart/mind :
One moment it arrives, one moment it departs.
It is so tiny there is nothing inside it,
It is so great there is nothing outside it.
The reason that you lose it
Is because impatience causes harm.
When the heart/mind can maintain stillness,
Dao will naturally settle there.
For people who attain Dao :
Regulation supports it and it will not dissipate easily,
So that the center in their breast does not fail them.
When following the Dao of restraining desire,
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
authors, 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 "one" 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 it meant 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 : this is usually translated as "flood-like" (to match Mencius), but
literally means "like a vast body of water", and 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, "to grasp or catch" (which Roth
says is the original symbol), "to roll into a ball with the hands", and
"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 four 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 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)
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs
3.0 Unported License (CC BY-NC-ND 3.0). You are free to download this work
and share it with others as long as I retain credit for the work. But you
cannot change or build on this work in any way, or use it commercially (that
is, for your profit), without my permission.
***END OF THE PROJECT GUTENBERG EBOOK STUDY OF INNER CULTIVATION***
******* This file should be named 38585.txt or 38585.zip *******
This and all associated files of various formats will be found in:
http://www.gutenberg.org/dirs/3/8/5/8/38585
Updated editions will replace the previous one--the old editions
will be renamed.
Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties. Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark. Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission. If you
do not charge anything for copies of this eBook, complying with the
rules is very easy. You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research. They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks. Redistribution is
subject to the trademark license, especially commercial
redistribution.
*** START: FULL LICENSE ***
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
http://www.gutenberg.org/license).
Section 1. General Terms of Use and Redistributing Project Gutenberg-tm
electronic works
1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works. Nearly all the individual works in the
collection are in the public domain in the United States. If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed. Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work. You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.
This particular work is one of the few copyrighted individual works
included with the permission of the copyright holder. Information on
the copyright owner for this particular work and the terms of use
imposed by the copyright holder on this work are set forth at the
beginning of this work.
1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are in
a constant state of change. If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work. The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
1.E.2. If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges. If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder. Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form. However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form. Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that
- You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg-tm works calculated using the method
you already use to calculate your applicable taxes. The fee is
owed to the owner of the Project Gutenberg-tm trademark, but he
has agreed to donate royalties under this paragraph to the
Project Gutenberg Literary Archive Foundation. Royalty payments
must be paid within 60 days following each date on which you
prepare (or are legally required to prepare) your periodic tax
returns. Royalty payments should be clearly marked as such and
sent to the Project Gutenberg Literary Archive Foundation at the
address specified in Section 4, "Information about donations to
the Project Gutenberg Literary Archive Foundation."
- You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg-tm
License. You must require such a user to return or
destroy all copies of the works possessed in a physical medium
and discontinue all use of and all access to other copies of
Project Gutenberg-tm works.
- You provide, in accordance with paragraph 1.F.3, a full refund of any
money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days
of receipt of the work.
- You comply with all other terms of this agreement for free
distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark. Contact the
Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection. Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium with
your written explanation. The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund. If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund. If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS,' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law. The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers. It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at http://www.pglaf.org.
Section 3. Information about the Project Gutenberg Literary Archive
Foundation
The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Its 501(c)(3) letter is posted at
http://pglaf.org/fundraising. Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations. Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
[email protected]. Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at http://pglaf.org
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
[email protected]
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To
SEND DONATIONS or determine the status of compliance for any
particular state visit http://pglaf.org
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations.
To donate, please visit: http://pglaf.org/donate
Section 5. General Information About Project Gutenberg-tm electronic
works.
Professor Michael S. Hart is the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone. For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.
Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included. Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.
Each eBook is in a subdirectory of the same number as the eBook's
eBook number, often in several formats including plain vanilla ASCII,
compressed (zipped), HTML and others.
Corrected EDITIONS of our eBooks replace the old file and take over
the old filename and etext number. The replaced older file is renamed.
VERSIONS based on separate sources are treated as new eBooks receiving
new filenames and etext numbers.
Most people start at our Web site which has the main PG search facility:
http://www.gutenberg.org
This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
EBooks posted prior to November 2003, with eBook numbers BELOW #10000,
are filed in directories based on their release date. If you want to
download any of these eBooks directly, rather than using the regular
search system you may utilize the following addresses and just
download by the etext year.
http://www.ibiblio.org/gutenberg/etext06
(Or /etext 05, 04, 03, 02, 01, 00, 99,
98, 97, 96, 95, 94, 93, 92, 92, 91 or 90)
EBooks posted since November 2003, with etext numbers OVER #10000, are
filed in a different way. The year of a release date is no longer part
of the directory path. The path is based on the etext number (which is
identical to the filename). The path to the file is made up of single
digits corresponding to all but the last digit in the filename. For
example an eBook of filename 10234 would be found at:
http://www.gutenberg.org/1/0/2/3/10234
or filename 24689 would be found at:
http://www.gutenberg.org/2/4/6/8/24689
An alternative method of locating eBooks:
http://www.gutenberg.org/GUTINDEX.ALL
*** END: FULL LICENSE ***
