Part Eleven: Analysis of Difficult Questions

Chapter 1: The Question of Authenticity of the Guiguzi

The question of the Guiguzi's authenticity has long been debated. From the thought content of "Enriching the Spirit by Emulating the Five Dragons," several pieces of evidence support a Warring States date of composition: (1) its Dao theory accords with the Laozi and Guanzi, bearing no coloring from after the two Han dynasties; (2) its Qi theory belongs to the Pre-Qin system of Qi-transformation cosmogony; (3) its True Person doctrine shares its source with the Zhuangzi; (4) its Five Phases thought accords with ideas prevalent in the middle to late Warring States; (5) "the nine apertures and twelve lodgings" matches Pre-Qin medicine; (6) the chapter shows no trace of Yin-Yang prognostication texts or later esoteric arts.

However, there are also points of suspicion: the text is extremely concise, possibly having been abridged by later editors; the specific content of the "Five Dragons" is unclear, suggesting possible lacunae; and some sentences do not connect smoothly, suggesting possible disordered bamboo slips.

In summary, the core thought of "Enriching the Spirit by Emulating the Five Dragons" belongs to the Warring States period, though the text may have undergone later editorial arrangement. In our interpretation, we should focus on thought content rather than fixating excessively on the reliability of individual characters.

Chapter 2: The Question of the Number of the Five Qi

As previously discussed, Guiguzi speaks of "Five Qi" but names only four -- Will, Thought, Spirit, Virtue. The most likely candidate for the fifth is the Qi of the Mind, though this question must await new excavated materials for definitive resolution.

Chapter 3: The Specific Referent of the "Twelve Lodgings"

Various theories include the twelve meridians, the twelve viscera and bowels, the twelve double-hours, and the twelve joints of the four limbs. Given Pre-Qin textual conventions, the most probable referent is the twelve meridians or the twelve viscera and bowels, though certainty is not possible.

Chapter 4: Is Guiguzi's "True Person" the Same Concept as the Laozi's and the Zhuangzi's$19

Differences: The Laozi does not speak of the "True Person" but of the "Sage," who governs the world through non-action. Master Zhuang's True Person aims at carefree wandering and equalization of things. Guiguzi's True Person emphasizes "wielding imposing power" -- actively exerting influence. Master Zhuang's True Person is transcendent and (in terms of worldly engagement) passive; Guiguzi's True Person is transcendent yet active.

Similarities: All three share a common foundation: "being one with Heaven" (Guiguzi), "honoring Heaven and valuing the genuine" (Master Zhuang), "the Sage embraces the One as the model for the world" (Laozi, Chapter 22). All take unity with the Dao as their root. The divergence lies in what one does after achieving union with the Dao: the Laozi governs the world, Master Zhuang wanders freely, Guiguzi wields imposing power.

Why the difference$20 Different scholarly aims. The Laozi teaches rulers how to govern through the Dao. The Zhuangzi teaches individuals how to find freedom through the Dao. Guiguzi teaches strategists how to engage the world through the Dao. The same Dao, through differing scholarly aims, unfolds in different ways. None of the three "True Persons" (or Sages) should be used to negate another.