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. "All things are prepared" (萬物備存) — All Things Reside Within Oneself
"Wanwu bei cun" (萬物備存) means all things exist completely within oneself. This is an extremely bold proposition—how can one person contain all things$47
From the perspective of pre-Qin Qi theory, this is understandable. If all things are composed of Qi, and the cultivator, through grasping Qi, elevates their own Qi to an extremely subtle and refined state, then their Qi becomes unobstructed and connected with the Qi of all things. They do not physically contain all things but are connected with all things in terms of Qi.
Zhuangzi, "The Equality of Things" (齊物論), states: "Heaven and Earth were born with me, and the ten thousand things are one with me." This experience of unity with all things is another expression of "all things are prepared."
Guanzi, Xinshu Shang, states: "The Dao fills the world, is everywhere, and accessible to the people, yet the people cannot know it. When one word is understood, it ascends to Heaven, reaches the depths of Earth, and permeates the nine regions." "The Dao fills the world"—the Dao fills the space between Heaven and Earth, being everywhere. When the cultivator unites with the Dao, they unite with Heaven, Earth, and all things—hence "all things are prepared."