A Dialectical Analysis of the Tripartite Qualities of 'Dao' in the Guanzi: Intricacy, Expansion, and Solidity
This paper provides an in-depth interpretation of the opening discourse on 'Dao' in the *Guanzi: Neiye*, analyzing the connotations and dialectical unity of its tripartite qualities: 'intricacy necessitates density, expansion necessitates ease, and solidity necessitates firmness.' It further explores their significance for self-cultivation and mental governance within the context of Pre-Qin and ancient thought.
I. The Sequence of the Four Phrases of Cultivation
These five short phrases describe a complete cultivation process:
"Once the four limbs are proper" (四體既正) "Four limbs" (四體) refers to the four limbs, here representing the entire body. "Zheng" (正) means proper, upright. The first step of cultivation is to straighten the body—sit properly, stand upright, with the body not crooked or slack.
Why start with the body$34 Because body and mind are one; the state of the body directly affects the state of mind-Qi. If the body is crooked, Qi flow is obstructed; if the body is slack, the spirit is weak. Straightening the body is a prerequisite for straightening the mind-Qi.
The Analects, "Xiang Dang" (鄉黨), records Confucius's daily posture: "When sleeping, he did not sprawl like a corpse; when at home, he was not dissolute." It also states: "If the mat was not straight, he would not sit." Confucius's attention to bodily posture reflects the pre-Qin emphasis on bodily uprightness.
"And the blood-Qi is tranquil" (血氣既靜) After the body is straightened, the blood-Qi gradually becomes tranquil. "Blood-Qi" (血氣) in pre-Qin thought refers to the vital energy at the bodily level, in contrast to "Jing Qi" (精氣)—Jing Qi is the subtle vital energy.
When blood-Qi is tranquil, it means the body is no longer restless or tense. Breathing is steady, heart rate is stable, muscles are relaxed—these are the physical conditions for entering deep cultivation.
The Analects, "Ji Shi" (季氏), records Confucius saying: "In my youth, my blood and Qi were not yet settled, so I was cautious about sexual desire; in my prime, my blood and Qi were strong, so I was cautious about fighting; in my old age, my blood and Qi had declined, so I was cautious about seeking gain." Blood-Qi has different states—not settled, strong, and declined—cultivators need to bring their blood-Qi to a state of "tranquility," which is different from these natural states but achieved actively through cultivation.
"With one intention grasping the mind" (一意摶心) "One intention" (一意) means the intention is unified. "Grasping the mind" (抟心) means to gather and condense the mind. We discussed "grasping Qi" earlier; here "grasping the mind" goes a step further—not only must Qi be gathered, but the mind must also be gathered.
The gathering of Qi is at the physiological level; the gathering of the mind is at the psychological level. When they are unified—"one intention grasping the mind"—it is true grasping.
This responds to the first question "Can you grasp it$35" and the second question "Can you unify it$36" in the previous section—"one intention grasping the mind" is the specific practice of "grasping and unifying."
"And the ears and eyes are not licentious" (耳目不淫) "Yin" (淫) means excessive or unrestrained. "Ears and eyes are not licentious" means the ears and eyes are not unrestrainedly directed outwards—they are not pulled away by external sounds and sights.
Why specifically mention ears and eyes$37 Because ears and eyes are the main channels through which people receive external information and the primary ways the mind is disturbed by external circumstances. When ears and eyes are not licentious, external stimuli cannot invade the inner mind; when external stimuli do not enter, the mind can dwell in unity.
Laozi, Chapter Twelve, "The five colors blind the eye; the five sounds deafen the ear"—this is a warning against this very issue.
"Though distant things will seem near" (雖遠若近) When the body is proper, blood-Qi is tranquil, intention and mind are unified, and the senses are restrained, the cultivator reaches a cognitive state of "though distant things will seem near"—distant things are as clearly known as if they were close at hand.
This does not mean the physical eyes can see distant objects, but rather that the mind's perceptive capacity transcends spatial limitations. When the mind is no longer disturbed by external circumstances and not limited by the senses, its scope of perception naturally expands—all things are connected to the cultivator through vital energy, and distance is no longer an obstacle.