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.
V. Confirmation from Ancient Sage Kings
Records of ancient sage kings in pre-Qin classics generally confirm this assertion.
The Book of Documents, "The Canon of Yao" (堯典), describes Emperor Yao: "Fang Xun was reverent, discerning, cultured, thoughtful, and serene. Truly respectful and yielding, his brilliance extended to the four quarters, reaching Heaven and Earth." Emperor Yao's qualities—reverent and discerning (欽明), cultured and thoughtful (文思), serene (安安), truly respectful and yielding (允恭克讓)—are precisely the manifestations of "mind and intention settled." His effect—"his brilliance extended to the four quarters, reaching Heaven and Earth" (光被四表，格於上下)—is precisely "the world listens."
The Book of Documents, "The Canon of Shun" (舜典), describes Emperor Shun: "Profoundly sagacious and civilized, gentle, respectful, and trustworthy, his profound virtue was recognized, and he was appointed to the position." Shun's qualities, similarly, are external manifestations of inner cultivation.
Notably, the governance of the sage kings in antiquity is rarely mentioned in terms of rewards and punishments in the classics—this precisely confirms the judgment that "rewards are insufficient to encourage good; punishments are insufficient to chastise transgressions." Ancient sage kings did not govern the world through rewards and punishments but through their own virtue and aura to influence the world.