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

Chapter 8: "Rectify the Form and Gather Virtue (Dé); Heaven is benevolent, Earth is righteous; then it overflows and arrives on its own." — Rectifying Form and Gathering Virtue

Section 1: Explication of the Original Text

"正形摄德，天仁地义，则淫然而自至" (Rectify the Form and Gather Virtue (Dé); Heaven is benevolent, Earth is righteous; then it overflows and arrives on its own.)

This line, following the negative statement "If the Form is not upright, Virtue will not arrive," shifts to a positive assertion, specifically detailing how to rectify the form and gather virtue.

"Zhèng xíng" (Rectify the Form)—Verbally use "rectify" on the physical form. "Shè dé" (Gather Virtue)—To gather or collect Virtue. "Shè" means to draw in or consolidate. "Tiān rén dì yì" (Heaven is benevolent, Earth is righteous)—There are differing interpretations of these four characters. One understanding is: Heaven's virtue is Benevolence (Rén), Earth's virtue is Righteousness (Yì). Another understanding is: like Heaven's benevolence, like Earth's righteousness. "Zé yín rán ér zì zhì" (Then it overflows and arrives on its own)—"Yín rán" describes a state of abundant overflow. "Zì zhì" means it arrives naturally. The whole line means: If this is done, Virtue arrives naturally and abundantly, like flowing water.

Section 2: The Deeper Meaning of "Heaven is Benevolent, Earth is Righteous"

The four characters "Heaven is Benevolent, Earth is Righteous" (Tiān Rén Dì Yì) need to be understood within the context of Pre-Qin cosmology.

(1) Heaven's Benevolence (Tiān Rén)

In Pre-Qin thought, one of the core attributes of Heaven is "Benevolence" (Rén)—nurturing all things, giving life to all things without distinguishing between noble and lowly.

The Yijing, Xici Xia states: "The Great Virtue of Heaven and Earth is to give life." The greatest virtue of Heaven and Earth is life—nurturing all things. The essence of "giving life" is Rén—not bearing to see things fail to live, thus giving them life.

The Laozi, Chapter 5, states: "Heaven and Earth are not benevolent; they treat the myriad things as straw dogs." Here, "not benevolent" (bù rén) does not mean unkind, but impartial—Heaven and Earth treat all things equally, neither loving nor hating any particular thing. This impartiality (bù rén) is precisely the greatest Rén—because it does not harm other things by favoring one.

The Guanzi, Xinshu Shang states: "The Dao of Heaven is emptiness without form. When empty, it is unyielding; without form, there is no place it cannot reach. Since it cannot be obstructed, it flows universally among the myriad things without change." The Dao of Heaven is empty and formless. Precisely because it is empty and formless, it can permeate all things impartially. This is "Heaven's Benevolence"—Heaven equally nurtures all things through its empty and formless Dao.

(2) Earth's Righteousness (Dì Yì)

In Pre-Qin thought, one of the core attributes of Earth is "Righteousness" (Yì)—thickly bearing all things, ensuring each finds its place in an orderly fashion.

The Yijing, Kun Hexagram, Tuan Zhuan states: "How great is the primordial potential of Kun (Earth)! It gives birth to the myriad things, and accommodates Heaven. Thickly bearing things, its virtue matches boundlessness. Embracing and expanding brightly, all creatures flourish." The Virtue of Kun (Earth) lies in "thickly bearing things" (hòu zài wù)—carrying all things, allowing them all to live according to their nature.

The character Yì (Righteousness) in Pre-Qin literature primarily means "appropriateness" (yí). Earth’s Yì lies in ensuring that all things are appropriate—mountains and rivers have their places, plants and trees have their seasons, birds and beasts have their domains; each stays in its lot and receives its due.

The Guanzi, Mumin states: "Earth is the root of governance." The Yì (order, division of labor, everyone in their place) of politics is modeled on the Yì of the Earth.

(3) The Meaning of "Heaven's Benevolence, Earth's Righteousness" in Cultivation

"Rectify the Form and Gather Virtue; Heaven is benevolent, Earth is righteous" (Zhèng xíng shè dé, tiān rén dì yì)—In the cultivation of rectifying form and gathering virtue, one must take Heaven's Rén and Earth's Yì as the standard.

To emulate Heaven's Rén—to make one's spirit cover and nurture all things like Heaven, without partiality. In terms of cultivation, this means one's heart/mind must be broad and unattached to any single thing or affair, treating all things impartially.

To emulate Earth's Yì—to make one's actions load all things thickly like the Earth, ensuring each stays in its place. In terms of cultivation, this means actions must have order and not be chaotic, and the sensory faculties, emotions, and will must each return to their proper place.

Taken together, "Heaven is benevolent, Earth is righteous" is the standard for cultivation—taking Heaven and Earth as the model, to achieve a state where one's spirit and actions reach the level of Heaven and Earth.

Section 3: "Overflowing and Arriving on its own" (Yín rán ér zì zhì) — The Self-Arrival of Virtue

"Then it overflows and arrives on its own" (Zé yín rán ér zì zhì)—If this is achieved, Virtue arrives naturally and abundantly, like flowing water.

"Yín rán"—The appearance of overflowing abundance. The Shuowen Jiezi states: "Yín means to gradually infiltrate and follow the principle." The gradual permeation and filling of water is called yín. Here it describes the arrival of Virtue as being like water permeating—natural, gradual, and unstoppable.

"Zì zhì"—Arrives naturally. It does not arrive through forceful seeking, but spontaneously.

Why is Virtue said to "arrive on its own" rather than being sought by effort$1

The Laozi, Chapter 38, states: "The highest Virtue does not abide in Virtue, and that is why it has Virtue. The lowest Virtue does not lose its Virtue, and that is why it has no Virtue. The highest Virtue acts without intention (wú wéi) and has nothing it intends to do. The lowest Virtue acts with intention and has something it intends to do."

The Daoists believe that Virtue cannot be attained through deliberate striving. The more one strives for it, the less one obtains it. Only when one lets go of deliberate seeking and returns to natural essence—by rectifying the form, gathering virtue, aligning with Heaven and Earth—will Virtue surge forth naturally like a spring.

This aligns perfectly with the preceding discussion in Guanzi, Neiye about the arrival of Essence and Vital Energy (Qì): "It cannot be stopped by force, but can be settled by Virtue; it cannot be summoned by sound, but can be welcomed by intention." Essence and Vital Energy (the material basis of Virtue) cannot be forced; they can only be settled by inner virtue and welcomed by inner intention. "Rectifying the Form and Gathering Virtue, Heaven is benevolent, Earth is righteous" is the concrete method of "settling by Virtue" and "welcoming by intention." Once these are achieved, Essence (the basis of Virtue) will "overflow and arrive on its own."

Section 4: "Rectifying the Form" in Pre-Qin Cultivation Practices

Pre-Qin literature contains numerous records regarding the practice of "Rectifying the Form" (Zhèng Xíng).

(1) Confucius on "Rectifying the Form"

The Analects, Xiang Dang details Confucius's demeanor in various settings:

"When in the village, he was mild and unassuming, as if he could not speak. When in the ancestral temple or the court, he spoke fluently, but with careful reservation." "When conversing with lower officials, he was easy and flowing; when conversing with higher officials, he was reserved and serious. When the ruler was present, he was respectful and deferential, cautious and reserved." "When entering the main gate of the palace, he bowed low, as if he could not enter. He did not stand in the middle of the doorway, nor did he tread on the threshold." "When ascending the hall, he bowed low, as if he could not breathe. When coming out, he descended one step, his expression becoming cheerful and joyful. When passing the steps in quick succession, he moved like wings. When returning to his place, he was again respectful and cautious." "When sleeping, he was not stiff like a corpse; when residing at home, he was not like a guest." "He did not speak while eating, nor speak while sleeping."

Every movement and posture of Confucius was meticulously cultivated, reflecting a very high cultivation of Virtue. This is the Confucian practice of "Rectifying the Form and Gathering Virtue."

(2) Zhuangzi on "Rectifying the Form"

Although Zhuangzi seems unconventional and unrestrained, he too emphasized the adjustment of the body in his cultivation theory.

The Zhuangzi, Dazongshi states: "The True Persons of old did not dream when sleeping, nor worried when awake; they did not crave sweet food, nor did their breath come short. The breath of the True Person comes from the heels; the breath of ordinary men comes from the throat."

"The breath of the True Person comes from the heels"—The True Person's breathing is deep, as if inhaling from the heels. This is an extremely profound method of physical adjustment, regulating the body's state ("Rectifying the Form") to achieve mental tranquility and the abundance of Virtue.

The Zhuangzi, Zai You chapter records Guangchengzi teaching the Yellow Emperor: "Do not see, do not hear; embrace the Spirit (Bào Shén) with stillness, and the Form will naturally rectify itself. You must be still and pure, without exhausting your form, without shaking your essence; only then can you have longevity. When the eyes see nothing, the ears hear nothing, and the mind knows nothing, your Spirit will guard the Form, and the Form will attain longevity."

"The Form will naturally rectify itself" (Xíng jiāng zì zhèng)—When the spirit reaches a state of emptiness and stillness, the physical form will naturally become upright—this is consistent with the logic of the Neiye's "Rectify the Form and Gather Virtue": Upright Form and Arriving Virtue are mutually reinforcing. When the spirit is empty and still, the form naturally becomes upright; when the form is upright, Virtue naturally arrives.

(3) The "Form Rectification" of Health Preservers

Pre-Qin health preservers had more concrete and systematic practices for "Rectifying the Form."

The Zhuangzi, Keyi states: "Inhaling and exhaling, expelling the old and taking in the new, imitating the bear's stretch and the bird's leap—this is merely for extending life. This is what the Dao-guiding ascetics, the form-nurturing people, and those like Peng Zu who attain longevity enjoy."

"Imitating the bear's stretch and the bird's leap" (Xióng jīng niǎo shēn)—adjusting the body through specific movements. This technique of "Guiding and Leading" (Dǎoyǐn) is the concrete method of "Rectifying the Form," used to unblock meridians and harmonize vital energy, thereby achieving health and longevity.

Although Zhuangzi criticized purely form-based methods (believing their spiritual attainment was insufficient), he did not negate the value of "Rectifying the Form" itself. Zhuangzi criticized those who focused only on "Rectifying the Form" without "Gathering Virtue"—exercising the body without nurturing the spirit. The four characters "Rectify the Form and Gather Virtue" (Zhèng xíng shè dé) couple Form and Virtue together, aiming to avoid such one-sidedness.