A Critical Analysis of 'Shen' and 'Zhi' in the Core Passages of the Guanzi's 'Nei Ye' and an Inquiry into Pre-Qin Theories of Mind and Nature
This paper offers an in-depth interpretation of the central passage in the *Guanzi*'s 'Nei Ye'—'That which can transform one thing is called *Shen* (Spirit/Divine); that which can change one affair is called *Zhi* (Wisdom)'—systematically reviewing the philosophical concepts of *Shen*, *Zhi*, *Jing* (Essence), *Qi* (Vital Force), and the *Dao* in the Pre-Qin period to elucidate their pivotal role in self-cultivation and the integration of inner sageliness with outer kingship.
Section 3: Textual Versions and Punctuation of This Passage
Before proceeding with a verse-by-verse analysis, it is necessary to discuss the textual versions and punctuation of this passage.
The Guanzi has undergone numerous transcriptions, resulting in many textual errors. The earliest complete version extant today is likely that collated by Liu Xiang. The Hanshu, Yiwenzhi records: "The Guanzi has eighty-six chapters." Liu Xiang's Bielu (Separate Records) also contains accounts of collation. However, the Guanzi seen by Liu Xiang was already a text that had passed through multiple transcriptions, inevitably containing omissions, additions, and errors.
Several points of punctuation in this passage warrant attention:
- "一物能化谓之神，一事能变谓之智" (That which can transform a single thing is called Spirit, that which can change a single affair is called Intelligence.)—These two lines are well-balanced and their punctuation is undisputed.
- "化不易气，变不易智" (Transformation does not change Qi; Change does not change Zhi.)—The character "易" (yì) here should be interpreted as "change." "Huà bù yì qì" means: to nurture and transform things without altering their inherent vital energy (qì). "Biàn bù yì zhì" means: to adapt to affairs without losing one's inherent intelligence (zhì).
- "惟执一之君子能为此乎" (Only the Gentleman who adheres to the One can do this!)—The final character "乎" (hū) is an exclamatory particle.
- "执一不失，能君万物" (Adhering to the One without loss, one can govern all things.)—The character "君" (jūn) is used as a verb, meaning to rule or command.
- "神明之极，照乎知万物" (The apex of Spirit-Clarity allows one to illuminate and know all things.)—Some versions read "照知" (zhào zhī, illuminatingly know) instead of "照乎知" (zhào hū zhī, illuminatingly, know). "Zhào hū zhī wàn wù" means the utmost extent of Spiritual-Clarity, enabling one to illuminate and know all things.
- "中义守不忒" (Maintaining the righteousness of the Center without error.)—"Zhōng yì" refers to the righteousness of the Center. "Tè" (忒) means error or mistake. Some versions substitute "义" (yì, righteousness) with "意" (yì, intention): "Zhōng yì shǒu bù tè," meaning to uphold the intention of the Center without error.
- "有神自在身，一往一来，莫之能思" (Spirit resides naturally within the body; coming and going, it cannot be grasped by thought.)—"Mò zhī néng sī" means it cannot be fathomed through intellectual deliberation.
- "精想思之，宁念治之" (Ponder it with concentrated essence; govern it with peaceful thoughts.)—"Jīng xiǎng" means to think with an essence-filled sincerity. "Níng niàn" means to govern with tranquil contemplation.
- "一言之解，上察于天，下极于地，蟠满九州" (The explanation of this One Word allows one to observe Heaven above, reach the depths of Earth below, and coil and fill the Nine Provinces.)—"Pán" (蟠) means to coil and be full. "Pán mǎn Jiǔzhōu" means the Dao fills and pervades all under Heaven.
We will further discuss the variations in these texts and punctuation points in the subsequent chapters during the line-by-line exegesis.