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.
III. "Harmonize with your outward appearance; it will manifest in your complexion." (和于形容，见于肤色) — The Body-Mind Continuum
"Xingrong" (形容) refers to physical form and facial appearance. "Fú sè" (膚色) refers to complexion.
The inner state inevitably manifests in the external body—this is a crucial concept in pre-Qin understanding of the body.
Why does the inner state manifest externally$34 Because in the pre-Qin view of the body, mind and body are not separate entities but a unified whole connected by "Qi." The state of the mind is transmitted through the circulation of Qi throughout the body, ultimately manifesting in appearance and complexion.
Guanzi, Xinshu Xia, states: "Qi is that which fills the body." Qi fills the entire body and is the sustainer of the body. The mind governs Qi, and Qi fills the body—this forms a transmission chain from mind → Qi → body.
The Zuo Zhuan, in the first year of Duke Zhao, records Physician He's diagnosis of the Duke of Jin's illness, proposing the theory of "Six Qi" (六氣) causing disease: "Heaven has six Qi, which give birth to the five flavors, manifest as five colors, signal as five sounds, and excess leads to six illnesses. The six Qi are Yin, Yang, wind, rain, darkness, and light." This shows that by the pre-Qin period, a systematic understanding of Qi → flavors → colors → sounds → illnesses had been established. Neiye's discussion of "harmonize with your outward appearance; it will manifest in your complexion" is the application of this understanding to cultivation practice—the inner state of the cultivator's mind-Qi will inevitably be reflected in their appearance and complexion.
The Book of Odes, "Airs of Wei," Shuo Ren (碩人), describes Lady Zhuang Jiang's beauty: "Her hands like soft sprouts, her skin like congealed fat, her neck like the larva of a silkworm, her teeth like gourd seeds, her forehead like a cicada's head, her eyebrows like silkworm moths. A graceful smile, a lovely gaze." In the pre-Qin view, such external beauty was not merely a physiological accident but the external manifestation of inner virtue. The Book of Odes, "Greater Odes," Si Qi (思齊), states: "Da Si inherited the glorious reputation, hence all her sons were worthy." Wen Wang's mother, Da Ren, possessed inner virtue, thus she gave birth to sage sons.
Therefore, "Harmonize with your outward appearance; it will manifest in your complexion" is not merely a physiological observation but a metaphysical proposition—inner moral cultivation will inevitably manifest in external form and appearance.