《南华真经章句余事(陈景元)》

The Remaining Matters of the Chapters and Verses of the Nanhua True Scripture was compiled by Chen Jingyuan, known as Bixuzi.

This work presents the division of chapters and their titles.

The Inner Chapters of the Zhuangzi total seven chapters. Xiaoyao You (Free and Easy Wandering) comprises seven chapters in which one wanders freely by according with change, wanders freely by exhausting change so that the wandering is inexhaustible, wanders freely without seeking merit, wanders freely through Wuwei (non-action), and wanders freely by according with things. Qiwu Lun (On the Equality of Things) comprises ten chapters covering the equalization of the self, of wisdom, and of right and wrong; equalization in the Dao (the Way), in governance, and of the myriad things; as well as equalization of life and death, of differences and similarities, of causes and conditions, and of transformations. Yangsheng Zhu (The Principle of Nurturing Life) comprises five chapters on cultivating original nature, abiding in one's proper lot, grasping the principle of life, and freeing oneself from the burden of the physical form, together with distancing from restraints and releasing the mind from its difficulties. Renjian Shi (In the Human World) comprises eight chapters dealing with transforming and guiding, according with fate, employing, and taking as a model. One does not preserve oneself through lack of talent in order to avoid a bad reputation; the spirit is not conceited, since talent and ability can invite disaster; one obscures one's De (Virtue/Power) in order to nourish the body, whereas displaying talent brings worry. De Chong Fu (The Sign of Complete De) comprises six chapters on contemplating the great Dao, allowing the inner mind to roam, and preserving what is within; on De being harmonious, forgetting the name of De, and forgetting emotions. Da Zong Shi (The Great Ancestral Teacher) comprises ten chapters. The conduct of the True Person does not go against natural transformations; one accords with change to attain the Dao and comprehends the mysteries of the great Dao; talent and the Dao depend on each other; one treats life and death as companions and forgets together with the myriad things; without emotion one wanders in the realm of the Dao; through sitting in forgetfulness taken to the extreme, one submits to the arrangement of fate. Ying Diwang (Responding to Sovereigns) comprises seven chapters on teaching without words, governing through Wuwei, and transforming naturally; the sage seeks no fame and holds no fixed opinions; one lodges body and mind and opens the orifices of the heart.

The Outer Chapters of the Zhuangzi total seven chapters. Pianmu (Webbed Toes) comprises one chapter on cultivating the upright original nature and life. Mati (Horses' Hooves) comprises one chapter in which wisdom produces hypocrisy. Quqie (Rifling Trunks) comprises one chapter on discarding sagely wisdom.

In the Outer Chapters, “Ke Yi” (Constrained in Will) consists of one section, whose main theme is guarding the pure and simple original nature.

In the Outer Chapters, “Shan Xing” (Mending the Inborn Nature) consists of one section, whose main theme is allowing quietude and wisdom to nourish one another.

In the Outer Chapters, “Shuo Jian” (Discoursing on Swords) consists of one section, whose main theme is divine martial power.

In the Outer Chapters, “Yu Fu” (The Old Fisherman) consists of one section, whose main theme is treasuring the authentic original nature.

The Miscellaneous Chapters of the Zhuangzi comprise nineteen chapters in all.

In the Miscellaneous Chapters, “Rang Wang” (Yielding the Throne) is divided into eighteen sections, which discuss respectively governing the inner heart and settling oneself so as to find contentment in oneself; noble transcendence, respect for life, and aversion to calamity; knowing what is weighty and what is light, preserving oneself, and staying far from injustice; and following the laws and measures, holding fast to integrity, and cultivating one’s aspirations.

The main theme of the “Yu Fu” chapter is treasuring the authentic original nature.

The Miscellaneous Chapters of the Zhuangzi comprise nineteen chapters in all.

The “Rang Wang” chapter is divided into eighteen sections, which discuss respectively governing the inner heart and settling oneself so as to find contentment in oneself; noble transcendence, respect for life, and aversion to calamity; knowing what is weighty and what is light, preserving oneself, and staying far from injustice; following the laws and measures, holding fast to integrity, and cultivating one’s aspirations; cultivating De (Virtue/Power), pursuing a lofty realm, and taking joy in the Dao (the Way); and regarding humiliation as shameful, maintaining integrity and purity, and withdrawing from the world to stay far from harm.

In the Miscellaneous Chapters, “Dao Zhi” (Robber Zhi) is divided into three sections, whose main theme is according with original nature, practicing the righteousness of the Dao, and dwelling in peace and ease.

In the Miscellaneous Chapters, “Zai You” (Letting Be and Leaving Alone) is divided into seven sections, which discuss according with the Dao of Wuwei (non-action) and the sage emptying and stilling the heart-mind; remaining clear and still, so that the common people become upright; not acting arbitrarily, so that the common people transform and flourish of themselves; holding firmly and according with the Dao; remaining behind others and not striving to be first; and the Dao leaving nothing undone.

In the Miscellaneous Chapters, “Tian Di” (Heaven and Earth) is divided into seventeen sections, which discuss harmonizing the ten thousand things by means of the Dao, governing in accordance with the Dao, and perceiving the Great Dao while allowing the ten thousand things to change of themselves; how toiling the heart and Shen (spirit) causes one to lose true nature, and how entanglement of the senses leads one astray from the Dao, which is why the sage remains unbewildered; how the enlightened ruler does not regard himself as always in the right, cultivates De, restores the simple and unsophisticated ways of antiquity, and forgets the physical form so as to draw near the Dao; how, by not exalting the worthy and able, maintaining simplicity, and correcting worldly customs, the spirit-person leaves no deliberate traces of action; governing the people with equality so that they live in abundance; how in an age of ultimate De natural self-governance is possible, and loyalty and filial piety need not be deliberately displayed; and how the people are unwilling to pursue corrupt customs, while greedy grasping at likes and dislikes causes people to lose their original nature.

In the Miscellaneous Chapters, “Tian Dao” (The Way of Heaven) is divided into nine sections, which discuss observing being and non-being through clarity and stillness, making skillful use of things while grasping root and branch, and following the Dao; how Yao modeled himself on Heaven and Earth, yet humaneness and righteousness sometimes appear remote and circuitous, and cleverness and skill may also be stolen and misused; and how ultimate De does not shift, so that neither dust and dross nor written words and spoken discourse can take the place of refined Jing (essence) and Shen, or of the sagely teachings.

In the Miscellaneous Chapters, “Tian Yun” (The Turning of Heaven) is divided into eight sections, which discuss harmonizing Yin-Yang, forgetting the world altogether, enjoying harmony and joy and entering the mysterious and subtle realm; how the Dao does not cater to the times, how receiving the Dao requires suitable endowment, and how severe confusion can alter a person’s original nature; and how single-mindedly pursuing governance instead produces disorder, so that only by returning to original authenticity and awakening to the principle of the Dao can this be understood.

In the Miscellaneous Chapters, “Qiu Shui” (Autumn Floods) is divided into seven sections, which discuss boasting of one’s own vastness while burying one’s own function, as well as the courage of the sage; and narrow and biased views, caring only to nourish the physical body, forgetting profit and abandoning fame, and regarding official rank and emoluments as chaff and bran.

In the Miscellaneous Chapters, “Zhi Le” (Perfect Happiness) is divided into six sections, which discuss how the greatest happiness lies in Wuwei, freeing oneself from the entanglements of emotion, and according with change so that the heart-mind remains unobstructed; how both kinds of confusion can alter a person’s original nature; and how single-mindedly pursuing governance instead produces disorder, so that returning to original authenticity and awakening to the principle of the Dao is the essential point.

In the Miscellaneous Chapters, “Qiu Shui” is divided into seven sections.

This text consists of summary-style overviews of the contents of each section in the Miscellaneous Chapters of the Zhuangzi, as given in the Remaining Notes on the Chapter-and-Phrase Commentary to the True Scripture of Nanhua (Nanhua Zhenjing Zhangju Yushi). Many of the terms are chapter-theme headings rather than continuous sentences. They are interpreted below in the original order.

The six sections of “Webbed Toes” (Pianmu) in the Miscellaneous Chapters: exaggeration, concealing usefulness, sagely courage.

Exaggerating things causes one to lose the proper measure. Hiding one’s own talents can at times instead preserve the self. So-called sagely wisdom and courage may also bring about faults.

The nine sections of “Horses’ Hooves” (Mati) in the Miscellaneous Chapters: partial views, nourishing the form, forgetting profit, chaff and husks, ranks and emoluments.

Looking at a problem only from a partial angle easily produces bias. One should follow one’s nature and nourish the physical form, and not be entangled by profit or by ranks and emoluments (office and salary). “Chaff and husks” is a metaphor for things of little consequence.

The ten sections of “Ransacking Chests” (Quqie) in the Miscellaneous Chapters: delight in wholeness.

One should preserve the integrity of one’s nature and not allow external things to damage it.

The six sections of “Perfect Happiness” (Zhile) in the Miscellaneous Chapters: perfect happiness, Wuwei (non-action), dispelling emotion, the burden of transformation, emptiness.

The greatest happiness does not lie in deliberate pursuit, but in Wuwei (not acting arbitrarily, according with what is natural). One should dispel the entanglements caused by the emotions, accord with change, let go of attachment to external things, and bring the mind to empty stillness.

“Two Errors” in the Miscellaneous Chapters: name and reality, the mechanism of transformation.

Reputation and actuality may not correspond. The transformations of the ten thousand things each have their own working principles, and one should not judge solely by surface names.

The fourteen sections of “Understanding Life” (Dasheng) in the Miscellaneous Chapters: understanding life, concentrating Qi (vital energy), unifying the will.

One who thoroughly understands the principles of life can concentrate the spirit, harmonize the breath, and bring the mind’s intention to a single focus.

Dignity and gravity, skillful nurturing, caution about the minute: one’s bearing should be solemn, one should be skilled at caring for life, and one should remain alert to dangers in the smallest particulars. Differing inclinations, resolving doubts, not contending: people’s aims and interests are not the same; one should dissolve doubts and not compete with others for victory. Habits forming, nature, selecting materials, excessive skill: habits come to shape one’s disposition; in acting one must consider the material and the conditions, for an excessive pursuit of technique may instead prove harmful. Forgetting skill, careful appointment: one should not display one’s arts; when assigning offices and tasks one must be cautious and give them to the right people.

The ten sections of “The Mountain Tree” (Shanmu) in the Miscellaneous Chapters: prominence and obscurity, abiding in the Dao (the Way), patterned hide, becoming a calamity, emptying the self, avoiding harm.

Whether one is prominent or in retirement, one should accord with the Dao. Ornament on the outside can at times invite disaster; emptying the self in one’s conduct in the world can keep injury away.

Following along, completing transformation, inability to keep disaster far, those of heavenly kinship gathering one another in: only by acting in accord with the changes of things can one be free of disaster; those bound by kinship will also support one another. De (Virtue/Power) hidden, great attainment, losing illumination, considering oneself worthy: true virtue need not be displayed; one who thoroughly attains the great Dao does not shine upon himself with a prominent name, nor does he regard himself as worthy and able.

The eleven sections of “Tian Zifang” in the Miscellaneous Chapters: true awakening, dark communion, secret shifting.

One who is truly awakened can unite with the Dao in the obscure and subtle depths. The transformations of the ten thousand things often take place without being noticed.

Talent and De arising naturally, living up to one’s words, inner attainment, outer abundance: talent, wisdom, and virtue should arise from what is natural; when words and actions correspond, there is attainment within and fullness without as well. Refined art, forgetting form, consulting the many, employing the worthy, a deliberate mind not yet subtle: one whose skill is thoroughly matured can forget the traces of form, and also knows how to listen to the views of the many and to employ the worthy; if one applies the mind too deliberately, one will instead fall short of true subtlety. The Dao filling, unmoved, governing the body, preserving and keeping: when the Dao is full within, one is not easily shaken by external things; one should cultivate body and mind and preserve life.

The fourteen sections of “Knowledge Wandered North” (Zhi Bei You) in the Miscellaneous Chapters: empty stillness, understanding through Shen (spirit), the constant Dao.

Only when the mind is empty, still, and blandly at ease can one grasp profound principles. The constant Dao (the Dao that is everlasting and unchanging) cannot be fully set forth in words.

The speakable Dao, the central pole, the Dao having no office: what can be put into words is only one level of understanding; the Dao does not attach itself to official careers or worldly fame and achievement. Wuwei, a single juncture, attaining the Dao, autumn down, the abyss and yet another abyss: the Dao of Wuwei runs through the ten thousand things. Even something as minute as an autumn down can yield an experience of the great Dao; the Dao is deep, far, and subtle, like abyss upon abyss. All appearances gone, guarding the One, not preceding things, uniting with the realm and turning from the vulgar: do not cling to outer scenes; keep the concentration of mind and spirit, and do not act rashly ahead of things. When one unites with the natural realm, one leaves behind the settled opinions of the world.

The nine sections of “Gengsang Chu” in the Miscellaneous Chapters: discarding knowledge, self-settling, shifting what is so.

Only by setting down clever devices and strategic wisdom can the mind become settled. The standards of right and wrong one originally took as given may also change as one’s understanding changes.

Ritual as artifice, emptiness and nothingness, the nature of De: external rites and etiquette may lapse into hypocrisy; only when the mind is empty and still can true virtue appear. Feigned clumsiness, the cage of knowledge, forgetting form, being the same as Heaven: deliberately appearing clumsy may itself be a disguise; wisdom and strategy can become a snare. Only by forgetting the traces of form can one unite with what is natural.

The fifteen sections of “Xu Wugui” in the Miscellaneous Chapters: moving toward the good, cultivating sincerity, freeing the mind.

Correct one’s faults and turn toward the good, cultivate sincerity, and keep the mind from being pulled along by external things.

The park of pleasure, error and delusion, losing substance: indulging in places of enjoyment may lead one into delusion and the loss of original authenticity. Public recommendation, caution against pride, selling one’s name: when publicly recommending talent, one must guard against arrogance and must not use the occasion to fish for fame. Valuing silence, comparing appearances, outward worthiness: what is valuable is speaking little; in judging people one cannot look only at outward appearance, nor only at a surface reputation for worthiness. Seeking ease, concealing oneself, discarding calculation: one must not seek only temporary comfort; one should at the right time draw in one’s sharpness, and should not be bound by established rules and calculations.

The sections of “Zeyang” in the Miscellaneous Chapters: restraining advance, stopping strife, keeping far from flatterers.

One should know how to check rash advance, put a stop to contention, and keep far from sycophants.

Governing the form, wading through the dust, following things: cultivate the physical body; living in the dusty world, one should also accord with the actual circumstances of things. Settled in plainness, investigating principle: first keep the mind settled, then inquire deeply into the principles of affairs.

The twelve sections of “External Things” (Waiwu) in the Miscellaneous Chapters: no necessity, urgent difficulty, directing oneself far.

Do not regard things as necessary, and do not be anxious for quick success. When meeting difficulty, one should know how to adjust direction and look to the long term.

The harm of traces, making a show of alarm, knowledge in distress: clinging to outer signs will leave one burdened by them; putting on a strong front out of fear and alarm will also land wisdom and strategy in difficulty. The use of the useless, flowing and escaping, inner penetration: what appears useless may still have its value; flowing along with the current without constraint, the inner mind can then become penetrating and unobstructed. Far from the genuine, unsettling nature, forgetting the fish trap: departing from original authenticity will shake one’s heavenly nature; after grasping a principle, one should forget the tool that helped one grasp it. “Fish trap” originally refers to a bamboo device for catching fish; here it is a metaphor for no longer clinging to the means once the end has been reached.

The six sections of “Imputed Words” (Yuyan) in the Miscellaneous Chapters.

The original lists only the chapter title and the number of sections, with no further summary content.

“Occupying the central Way, transforming with the times, and anchoring one’s stipend”: dwelling in the central Dao (the Way), adapting to the transformations of the times, and giving official emoluments something on which to rest.

“Expounding learning and independent transformation, and discarding arrogance”: setting forth the principles of learning and of independent transformation (duhua), and teaching people to cast off pride.

The Miscellaneous Chapters, “Lie Yukou,” comprise fourteen sections. The second section teaches that one should not stubbornly rush to accomplish things, nor hastily flee when meeting hardship, nor press blindly toward the distant. Traces left by action bring about ills; flaunting ability and boasting startle and disturb others; excessive cleverness instead lands one in difficulty. Even what is of no use has its usefulness; by going along with the transformations of things, the inner mind becomes unobstructed. To stray far from the true Dao is to throw one’s original nature into disorder, like forgetting the bamboo fish-trap (a fishing implement) and being left with nothing but empty talk.

The Miscellaneous Chapters, “Yuyan” (Imputed Words), comprise six sections.

“Occupying the central Way, transforming with the times, and anchoring one’s stipend”: dwelling in the central Dao, adapting to the transformations of the times, and giving official emoluments something on which to rest.

“Expounding learning and independent transformation, and discarding arrogance”: setting forth the principles of learning and of independent transformation, and teaching people to cast off pride.

The Miscellaneous Chapters, “Lie Yukou,” comprise fourteen sections. Their contents include the following: to display unusual abilities and boast of oneself obstructs inner contemplative illumination; to do what is of no benefit and to go against the principles of things leads to shallowness; when one advances rashly, one should observe the outward signs and examine the conduct; those who truly possess De (Virtue) will in the end become eminent, whereas those who usurp official stipends will not. It also speaks of taking delight in the nourishment of life and of arranging matters of burial.

The Miscellaneous Chapters, “Tianxia” (The World), comprise seven sections. They discuss the teachings and the ways of ordering the world of the Confucian, Daoist, Mohist, and other schools; they treat of the Legalist school as having displaced the learning of Laozi; they recount the learning of Zhuangzi; and finally they offer a critique of Hui Shi.

The thirty-three chapters above comprise two hundred and fifty-five sections in all.

Omissions and collation notes

Free and Easy Wandering (Xiaoyaoyou)

The following are characters supplied or emended from various recensions. “It is just like this and that is all” appears in the Wen Ruhai edition; the old text has “then.” “Darts to the elm and sandalwood and stops” appears in the Wen edition and the Jiangnan edition; the old text omitted it. “The belly is still like a kernel” appears in the Wen edition; the old text has “fruit.” “What do those two insects know?” appears in the Wen edition; the old text omitted it. “Eight thousand years as autumn—this is great longevity” appears in Cheng Xuanying’s edition; the old text omitted it. “How could it be only the physical form that has deafness and blindness?” appears in the ancient collection of Fangying Abbey on Mount Tiantai; the old text has “blind.” “Please buy the recipe for a hundred pieces of gold” appears in the Jiangnan ancient collection; the old text omitted it. “Wherein lies the hardship?”—another edition has “Wherein lies the destitution?”

The above together supply or collate thirteen characters.

On the Equality of Things (Qiwu Lun)

This passage lists “lao xu” (an old silted channel), which appears in the Jiangnan ancient collection. Thereafter it again repeats the previously listed collation notes, including the two variant readings “How could it be only the physical form that has deafness and blindness?” and “Please buy the recipe for a hundred pieces of gold,” as well as “Wherein lies the hardship?” alternatively given as “Wherein lies the destitution?”

The above together supply or collate thirteen characters.

On the Equality of Things (Qiwu Lun)

In Free and Easy Wandering the Jiangnan Ancient Collection edition reads “overflow.” The line “although I too may be counted as having succeeded” appears there as “although I have not succeeded, it can still be said that I have succeeded.” For “humaneness is constant yet not comprehensive” that edition has “see,” while the old edition has “succeed.” “Whirlwinds shaking the sea” is attested in the Jiangnan Li-family edition but missing from the old edition. “The sage is foolish and unkempt” occurs in Liu Deyi’s edition; the old edition has “simple.” The remark “Then the difference between ‘is’ and ‘is not’ cannot be debated. That being so, if it truly is thus, the difference between ‘like this’ and ‘not like this’ likewise cannot be debated” corresponds to the twelve characters preserved in the Jiangnan Ancient Collection edition.

In Nurturing the Lord of Life the sentence “The ox does not know it is already dead and collapses to the ground like a heap of earth” is found in the Wen Ruhai and Liu Deyi editions but absent from the old edition. “At first I took him for a Perfected Person (one whose cultivation has reached a high realm)” stands in the received text; the old edition has “his.” These are the seven characters in question.

In In the Human World “Consider the matter he intends; it is probably still feasible” appears in the Li-family edition, missing from the old. “Alas! If I go forward I fear I shall suffer punishment” is in Wen Ruhai and Liu Deyi, missing from the old. “At first I took him for a Perfected Person” is in the text, the old edition again reading “his.” These likewise amount to seven characters.

Further variants in the same chapter record “Consider the matter he intends; it is probably still feasible” in the Li edition (absent from the old). “Alas! If I go forward I fear I shall suffer punishment” stands in Zhang Junfang’s edition, the old edition simply repeating “If I go forward I fear I shall suffer punishment.” “Flaunting oneself before a tyrannical person” is the Jiangnan Ancient Collection reading; the old edition has “technique.” “To do this with an ulterior aim—can it be easy?” occurs in the Zhang edition, missing from the old. “Few things that deviate from the constant Way yet still produce joy” is given by the Jiangnan Ancient Collection as “few things that deviate from the constant Way and produce joy.” “The grave delusions he suffers number in the thousands” is attested in the Niu, Wen Cheng, Li and Zhang editions, missing from the old. “He is about to conceal and shelter that on which he relies” appears in Zhang; the old edition inverts the words. “Winding and yielding” is “quequ” in Zhang, while the old edition has “I proceed quequ.” These are the twenty characters.

The Sign of Complete Virtue.

Those who hold fast to the root of the myriad things are likewise so. (This sentence is supplemented from the Jiangnan Ancient Repository edition; the old editions lack the text.) Only pines and cypresses can receive the life bestowed by the earth, remaining evergreen through winter and summer; only Yao and Shun can receive the life bestowed by Heaven, standing at the head of the myriad things. (This passage appears in the Zhang family edition; the old editions lack the text.)

“Do you consider your virtue sufficient to enable you to reflect upon yourself? (This passage appears in the Zhang family edition; the old editions lack the text.) Has Kong Qiu not yet attained that realm in relation to the Perfected Person? (This passage appears in the Zhang family edition; the old editions lack the text.)”

The above totals fourteen characters.

The Great Ancestral Teacher

“His expression is open and bright, seeming quite joyful; yet he appears deep and solemn, as if compelled by necessity; stern and imposing in dignity, yet as if following the ways of the world.” (The Zhang family edition reads “bingbing hu qi si xi ye, cuicui hu qi budeyi ye, li hu qi si shi ye.”)

One character is missing after “shan.” (The Zhang family edition has “yao.”) Thus the force that can bring death to the myriad things does not itself die. (This sentence appears in the Jiangnan Ancient Repository edition; the old editions lack the text.) To go forth to serve and transact affairs. (The Zhang family edition has “dai.”)

The above totals seven characters.

Responding to Sovereigns and Kings

“Who among the common people would dare not to follow the teaching?” (The Zhang family edition has “du ren.”) “I and you have no...” (This sentence appears in the Jiangnan Ancient Repository edition; the old edition has “ji.”) Neither shaking nor stopping. (The Jiangnan Ancient Repository edition has “bu zheng.”) Closed off in chaotic confusion? (This sentence appears in the Zhang family edition; the old editions lack the text.)

The above totals five characters.

Webbed Toes

“When employing intelligence and talent, one instead applies the mind in many directions.” (The Zhang family edition has “duo kou.”) That which grows out as a branch does not become a fork. (The Jiangnan Ancient Repository edition has “qi.”)

The above totals two characters.

Horses’ Hooves

“Entwine it.” (The Jiangnan Ancient Repository edition has “luo.”)

The above totals one character.

Rifling Trunks

Have the principles of the sages and the wise never been taken as a model? Without the Dao of sagely wisdom a good person cannot establish a place in the world or act within it; without the Dao of sagely wisdom even Robber Zhi, the legendary great thief, cannot carry out his exploits. From this it is clear that sagely wisdom brings only limited benefit to the world. When sagely wisdom arises, great thieves arise along with it. If one attacks and discards sagely wisdom, sagely wisdom itself will perish. If sagely wisdom cannot be made to perish, then even the most vigorous promotion of sagely wisdom is itself a fault belonging to sagely wisdom. Sagely wisdom is a sharp instrument that the world employs in the pursuit of profit.

The note that the two characters “bing jian” appear consecutively in the Zhang edition, while the old edition has “ren,” concerns a variant of eleven characters in all.

In the Keyi chapter it is therefore said that when the sage comes to rest, resting allows a return to evenness and natural ease. The Zhang edition reads “the sage rests, and resting there is evenness and ease”; the old edition reads “the sage rests and rests, then there is premature ease.” This concerns a variant of a single character.

In the Shanxing chapter one cultivates one’s original nature amid worldly customs, studying worldly learning in the hope of recovering the primordial beginning. The Zhang edition presents a lacunose reading at this point; the old edition has “cultivating nature in the vulgar, vulgar learning in order to recover the beginning.” One lets desire slip amid desire, pondering how to fulfill desire in order to reach illumination; here the Zhang edition differs from the old edition, which simply has “vulgar.” Those of antiquity who understood how to govern by means of the Great Dao nourished wisdom through stillness. Once wisdom had arisen they did not rely on that wisdom to act with deliberate purpose; this is called nourishing stillness by means of wisdom. The sentence appears in the Zhang edition but is absent from the old edition. When the principle is clear the ten thousand things draw near; this is loyalty (the Jiangnan ancient-collection edition reads “the center”). When ritual and music are practiced throughout (the Jiangnan ancient-collection edition reads “practiced onesidedly”) and the four seasons respond to their proper nodes (the Zhang edition reads “obtain the nodes”), what need remains for deliberate action? This sentence too is present in the Zhang edition and missing from the old edition. The official carriage and cap may rest upon the body, yet they are not possessions originally belonging to one’s nature and life. This sentence likewise appears only in the Zhang edition. The foregoing concerns variants totaling nine characters.

In the Shuojian chapter Kui said, “How would I dare to speak of it?” The Zhang edition has one reading; the old edition has another. This concerns a variant of a single character.

In the Yufu chapter the expression for “pure white” appears in the Zhang edition as a different character; “waiting in attendance downwind” appears in the Zhang edition as “awaiting”; and “thereby ruining a person of De” appears in the Zhang edition as “the evildoer,” accompanied by the fanqie spelling “wu-lu qie.” These notes concern variants of three characters.

In the Rangwang chapter the phrase “fearing that what is heard may be mistaken” appears in the Zhang edition as “fearing that the hearer may be mistaken.” The expression “stringed music and song” is present in the Zhang edition and absent from the old edition. A further character that the old edition gives as “the evildoer” is again accompanied by the fanqie spelling “wu-lu qie.” These notes concern variants of three characters.

It is feared that a mishearing of the oral transmission produced the errors. The two characters “kong ting” appear in Zhang’s edition, while the old editions mistakenly write “kong ting zhe miu.” “Xian ge” appears in Zhang’s edition but is missing from the old editions. “Bu yi xian zi lei ye” appears in Li’s edition, while the old editions have “li.” “Shen wu e ye” appears in Zhang’s edition, while the old editions have “hu.”

“I therefore know that pines and cypresses can grow lush and flourishing.” Duke Huan of Qi obtained this principle in the state of Ju: Duke Huan Xiaobai once fled to Ju because of civil strife at home. Duke Wen of Jin obtained this principle in the state of Cao: the people of Cao once observed this Jin prince and discovered that his ribs were joined together. King Goujian of Yue obtained this principle at Kuaiji: after Yue was defeated by Wu, Goujian ultimately preserved himself and withdrew to Mount Kuaiji. “The hardships in Chen and Cai may perhaps also have been a kind of good fortune for Kong Qiu.” The passage from “Huan Gong” to “Kuaiji Shan,” forty-eight characters in all, appears in the Jiangnan Ancient Collection but is missing from the old editions.

Thus Xu You dwelt in peace on the sunny side of the Ying River, while Gongbo realized his aspiration at Qiushou. “Yu” means to dwell in peace. This passage appears in the Jiangnan Ancient Collection; the old editions mistakenly write “zhi” and lack the text altogether. “Yin de shuai” appears in the Jiangnan Ancient Collection, while the old editions have “Zhou.”

The foregoing totals fifty-five characters.

Robber Zhi

“Xue shi kou hu” appears in Liu Deyi’s edition, while the old editions have “shu.” “Resting the troops on the sunny side of Mount Tai” appears in the Jiangnan Ancient Collection but is missing from the old editions. “All people under Heaven have three virtues” appears in Zhang’s edition but is missing from the old editions.

“These seven men are those whom the world esteems.” This sentence appears in the Jiangnan Ancient Collection, while the old editions have “six.” “These six men are no different from a dismembered dog or a drifting pig” appears in the Jiangnan Ancient Collection, while the old editions have “four.” “Those who beg with a gourd all value fame and profit and take death lightly” appears in Zhang’s edition, while the old editions have “li.”

“If you act as Jie and Zhou did, you will show shame on your face.” Here the character “liu” is written as “you.” “These six men are no different from a dismembered dog or a drifting pig” appears in the Jiangnan Ancient Collection, while the old editions have “four.” “Those who beg with a gourd all value fame and profit and take death lightly” appears in Zhang’s edition, while the old editions have “li.” “If you act as Jie and Zhou did, you will show a look of defiance on your face” appears in Zhang’s edition, while the old editions have “ze you zuo se.”

“I once debated with you at Wu Yue and said…” This sentence appears in Zhang’s edition, while the old editions have “yue.” “That would be like falling ill toward evening and remaining long afflicted” appears in the Jiangnan Ancient Collection but is missing from the old editions. “Like carrying a heavy load up a slope” appears in Zhang’s edition but is missing from the old editions. “To covet wealth only brings humiliation” appears in Zhang’s edition, while the old editions have “wei.”

The foregoing totals eleven characters.

Zai You

“The Mountain of Kongtong” appears in Zhang’s edition, while the old editions have “shang.” “To seize this opportunity and snatch another’s state is a stroke of luck” appears in the Jiangnan Ancient Collection but is missing from the old editions.

The above lists the two characters “Heaven and Earth.”

Heaven and Earth

One who thoroughly understands the Way of Heaven is called “Dao” (the Way); one who accords with the patterns of the earth is called “De” (Virtue/Power); one who acts among the myriad things in a manner that is fitting and proper is called “yi.”

The Jiangnan Ancient Repository edition is missing five characters before “one who thoroughly understands Heaven,” and writes “Dao” in place of “yi.” For the phrase “sinking a pearl in the abyss,” Zhang’s edition has “sinking a pearl in the abyss,” while the old edition writes “hiding” instead of “sinking.” The character “ji” in “withdrawing oneself” is read as “ji,” as in the Jiangnan Ancient Repository edition; the old edition writes “si.”

If mechanical cleverness is applied to the myriad things, that is “yi.” The Jiangnan Ancient Repository edition is also missing five characters before this sentence, and writes “Dao” in place of “yi.” “Sinking a pearl in the abyss” is found in Zhang’s edition; the old edition writes “hiding.” The “ji” of “withdrawing oneself” is read as “ji,” as in the Jiangnan Ancient Repository edition; the old edition writes “si.”

The “mechanical devices” mentioned here, such as the jiegao (a water-lifting apparatus that uses a lever), are found in Zhang’s edition; the old edition lacks the character “ji” (mechanism) and writes “wei” instead of “jie.” The sage regards this as shameful; Zhang’s edition has “that of which the sage is ashamed,” while the old edition has “the sage is ashamed of it.” The phrase “not mutually implicating one another in punishment” is found in Zhang’s edition and is missing from the old edition.

The above lists thirteen characters.

The Way of Heaven

The natural actions of the myriad things are found in Zhang’s edition and missing from the old edition. The realm in which Dao and De reach their utmost is found in Zhang’s edition and missing from the old edition. For the phrase “the substantial ones have their proper order,” the Jiangnan Ancient Repository edition has “the substantial ones are complete.” “Forms and names are compared in detail” is found in Zhang’s edition, and likewise thereafter; the old edition has only “forms.”

The workings of Heaven and Earth are mysterious and ultimate, found in Zhang’s edition and missing from the old edition. Why then would one deliberately seek after any “Dao”? This sentence is found in the present text and missing from the old edition. The sentence “this is not one who understands the way of governance” is missing from the Jiangnan Ancient Repository edition. “Profound, remote, and subtle, beyond all measure” is present in the Jiangnan Ancient Repository edition.

The above lists nine characters.

The Turning of Heaven

“Who is it that causes it to arise and to be put into practice?” Li’s edition writes “slacken” instead of “put into practice.” “Wandering above” is found in Zhang’s edition; the old edition has “there is.” “Names are public vessels” (reputation is an implement shared by all) is found in Zhang’s edition and missing from the old edition. “Why must one appear so outstanding?” is found in Zhang’s edition and missing from the old edition.

“My mouth opens but cannot close; my tongue is raised but cannot be lowered” is found in the Jiangnan Ancient Repository edition and missing from the old edition.

“Yet the Perfected Person (the one who has attained the Dao, as spoken of in Daoism)…” is found in the Jiangnan Ancient Repository edition and missing from the old edition. Can the Perfected Person set things in motion and transform them as Heaven and Earth do? This sentence is found in Zhang’s edition; the subsequent text is not fully recorded in the scripture as given.

The character “ben,” in older editions, appears as “hu.” The manner in which the Three Sovereigns and Five Emperors governed the realm\ldots In former times, when the Yellow Emperor governed the world\ldots (At this point the Jiangnan Ancient Treasury edition likewise contains a lacuna.) The eyes do not turn, yet they can respond to the transforming influence of the wind; the female answers from the downwind position and likewise senses that influence, and so it is said that “the wind’s influence and the teaching appear together.” — The Zhang edition also has a lacuna here.

The foregoing passage comprises seventeen characters.

Autumn Floods

What the Five Emperors implemented\ldots (In the Jiangnan Ancient Treasury edition the older reading here is “lian.”) Hence they differ from one another, merely as a matter of convenience\ldots (The Zhang edition has a lacuna at this point.) Therefore the conduct of those who have attained the Dao never proceeds along a path that injures others\ldots (The Zhang edition has a lacuna here.) Those who are called “usurpers”\ldots (The Zhang edition has a lacuna here.) Those who understand the patterns of human action yet have not met with a fitting time\ldots (In the Jiangnan Ancient Treasury edition the older reading replaces the character “ren” with “tian” and “yu” with “de.”) In the days when Yao and Shun held power\ldots In the days when Jie and Zhou held power\ldots (The Zhang edition has a lacuna here.) Those who are called “usurpers”\ldots (The Zhang edition has a lacuna here.) Those who understand the patterns of human action yet have not met with a fitting time\ldots (Jiangnan Ancient Treasury older reading: “ren” as “tian,” “yu” as “de.”) In the days of Yao and Shun\ldots In the days of Jie and Zhou\ldots (The Zhang edition has a lacuna here.) Leaping across the well railing\ldots (Jiangnan Ancient Treasury older reading: “tiao liang.”) Moreover, you say\ldots (The Zhang edition has a lacuna here.)

The foregoing passage comprises fourteen characters.

Perfect Happiness

The original text at this point merely records the chapter title “Zhile” and does not append the scripture itself.

I do not know what true happiness is, nor do I know what does not count as happiness. Does happiness even exist? I believe that following the natural course of things and acting from the true heart is happiness. (“Wuwei” (non-action) refers to not acting willfully or arbitrarily.)

Heaven, earth, and the myriad things are all undergoing transformation and generation. Nowadays some things perish after they have transformed. The skull (dried bones) appeared in a dream and said: “In former times you discussed…” (the subsequent text is missing). It remained at ease and self-content, regarding the transformations of heaven and earth as the succession of the four seasons. Would it still wish to take up the toilsome affairs of the living? People’s likes and dislikes differ from one another, and therefore the sages of antiquity did not require everyone to possess the same kind of talent.

Species likewise transform into one another: a certain kind of insect may turn into a quail; Simi turns into Shixi, Shixi is born from Yilu, Yilu is born from Huangyue, Huangyue is born from Jiuyou, Jiuyou is born from Maorui, Maorui is born from Fujuan, and Fujuan is born from Yangxi. Yangxi resembles Busun, and long-lasting bamboo produces Qingning. (This passage lists the species transformations described by the ancients; most of the names involved are those of ancient insects or living creatures, which are now difficult to identify with certainty.)

Mastering Life (comprehending life and according with the transformations of life).

This section mainly records the collation of textual variants in several chapters of the Zhuangzi; it is not a continuous scripture. The notes below are arranged by chapter title. Each entry first indicates the wording found in a particular edition, then explains the reading or the omission in older editions. Remarks such as “old version reads” and “old version omits” are collation notes.

(Chapter title missing)

The phrase “form and color alone” is found in the Jiangnan Ancient Canon; older editions omit the text here. “How then can things obtain correctness?” appears in Zhang’s edition; older editions read “stop.” “Not opening the human of humans” is found in Liu Deyi’s edition; older editions read “Heaven.” “Wagering a tile, wagering a hook, wagering gold” is attested in the Lülan; older editions read “cast.” “There was one named Zhang Yi” is found in the Gaomen County Register; the version in Liu Deyi’s edition omits the text at this point. “What people fear most” appears in the Jiangnan Ancient Canon; older editions read “take.” “I shall feed you for three months” is found in Zhang’s edition; older editions read “Heaven.” The character pian (“chapter”) is written as “v” in older editions, a graph not recorded in the rhyme dictionaries. “If one plans for oneself and takes it, how does that which differs from the pig come about?” is found in Zhang Qianfu’s edition; older editions omit the text here. “The different cock had none who dared respond; those who saw it turned and fled” agrees with the editions of Wen Ruhai and Liu Deyi; older editions omit the text. “Is it perhaps from this?” appears in the Jiangnan Ancient Canon; older editions omit it. “The mouth forgets right and wrong” agrees with Zhang Wen’s edition; older editions read “knowing forgets right and wrong.” “Then one is merely at ease on the level land” is found in Liu Deyi’s edition; older editions omit it.

The above amounts to fourteen characters.

The Mountain Tree

“It is the outflow of the transformations of movement” is found in the Jiangnan Ancient Canon; older editions read “things.” “Hiking up the skirts and stepping hurriedly” appears in Zhang’s edition; older editions read “hiking up.” “Zhuangzi returned, entered the palace, and for three months did not appear in the courtyard” is found in the Jiangnan Ancient Canon; older editions omit the text. “Follow their commands” agrees with the Jiangnan Li family edition; older editions read “custom.” “□□ The gamekeeper regarded me as one to be punished” agrees with Zhang Wen’s edition; older editions read “the gamekeeper of Chestnut Grove.” “The inn had two concubines” is found in Liu Deyi’s edition; older editions read “person.”

The above amounts to seven characters.

Tian Zifang

“His guiding of me is like a father” is found in the Jiangnan Ancient Canon; older editions read “Dao” (the Way).

The above amounts to one character.

Knowledge Wandered North

“Zhi” is to be read according to the original character; older commentaries give the pronunciation corresponding to “wisdom,” which is not adopted here. “Therefore it is said: it is simply the one Qi (vital energy) that pervades Heaven and Earth” is found in Liu Deyi’s edition; older editions read “one Qi pervading all under Heaven.” The wording that follows “uniting with that spiritual brightness” is given in older editions as “Dao.”

The above amounts to one character.

To understand the character “zhi” (here pronounced “zhi,” meaning wisdom), the old edition reads it as “zhi,” but this reading is not adopted. Thus it is said that a person is merely one who thoroughly penetrates this primordial Qi (vital energy) between heaven and earth. The phrase “tong tiandi zhi yi qi” appears in Liu Deyi’s edition; the old edition has “tong tianxia yi qi.”

The phrase “causing the spiritual illumination to unite with the most subtle things” appears in Liu Deyi’s edition; the old edition writes “he” as “ling.”

Descendants do not belong to you. The phrase “zisun fei ru you” appears in Zhang’s edition; the old edition has “sunzi.”

In revolving and measuring the myriad things, nothing is omitted. The phrase “bu yi” is the same in the Wen and Liu editions; the old edition has “bu kui.”

You should not insist that there is nowhere for the myriad things to escape. The phrase “ru wei mo bi wei wu hu tao wu” is the same in Zhang Cheng’s edition; the old edition lacks this sentence.

The mountains and forests, the fields and the lowlands by the water have no close relation to me, yet they make me joyful and happy. The sentence “shanlin yu gaorang yu yu wo wu qin, shi wo xinxin ran er le yu” appears in the Jiangnan Cangben; the old edition lacks this sentence.

The above amounts to eleven characters in total, with the character “zhi” listed separately.

Gengsang Chu

The words have already been exhausted. Insects such as bees cannot transform into huozhu. The phrase “ci jin yi, kou ben feng buneng hua huozhu” is the same in the Jiangnan Li’s edition and Zhang’s edition; the old edition has “yue, ben feng buneng hua huozhu.”

After ten days of rest, sorrow ceases. The phrase “shi ri xi chou” is the same in the Jiangnan Li’s, Wen, Liu and Zhang editions; the old edition has “zi.”

People see this person and also see the things he sees. The phrase “ren jian qi ren, wu jian qi wu” appears in Zhang’s edition; the old edition lacks this sentence.

Every arbitrary change results in error. The phrase “mei wang geng wei shi” appears in Liu Deyi’s edition; the old edition lacks this sentence.

Entering and exiting therein, yet one does not see its form. The phrase “churu er bujian qi xing” appears in Zhang’s edition; the old edition writes “churu” as “ruchu.”

Who can understand that being and non-being, life and death, all issue from one and the same origin? The phrase “shu zhi you wu si sheng zhi yi zong zhe” appears in Wen’s edition; the old edition has “shou.”

And then one goes there to urinate. The phrase “you shi qi yan sou yan” is the same in the Jiangnan Li’s and Zhang’s editions; the old edition lacks this sentence.

These practices alter the judgments of right and wrong, which is precisely the way of people today. The phrase “yi shi fei jin zhi ren ye” is the same in the Jiangnan Li’s and Zhang’s editions; the old edition lacks this sentence.

The above amounts to twelve characters in total.

Xu Wugui

Roofs constructed of goosefoot and bean leaves, paths traversed by weasels (small animals like yellow weasels). The phrase “li huo zhu yu, sheng you zhi jing” is the same in the Wen and Zhang editions; the old edition writes “yu” as “hu.”

If a discerning scholar does not hear words of insult and mockery, he feels unhappy. The phrase “cha shi wu ling sui zhi ci ze bu le” is the same in the Wen, Cheng and Zhang editions; the old edition writes “ling sui zhi ci” as “ling sui zhi shi.”

Let one submit to the carpenter’s chopping, closing the eyes and working freely by hand; even if the white clay on the tip of the nose is completely pared away, the nose itself remains uninjured. The phrase “ting er zhuo zhi, ming mu zi shou, jin e er bi bu shang” appears in the Jiangnan Li’s edition; the old edition treats four of these characters as Guo Xiang’s commentary.

It can be said without concealment. The phrase “ke bu hui yun” appears in the Jiangnan Li’s edition; the old edition has “wei.”

Roaming between heaven and earth. The phrase “you yu tiandi ye” appears in the Jiangnan Guzangben; the old edition lacks this sentence.

Selecting sparse manes and long hairs, one then considers oneself to possess spacious palaces and large parks. The phrase “ze shu lie chang mao, zi yiwei guang gong da you” appears in Zhang’s edition; the old edition lacks this sentence.

The ancient True Persons (those who have attained the Dao) treated worldly human affairs according to Heaven. The phrase “gu zhi zhenren yi tian dai ren” appears in Zhang’s edition; the old edition writes “tian” as “zhi.”

The preceding passages are primarily concerned with collating variant readings and lacunae from older editions within the chapters of the Zhuangzi; they do not constitute a continuous essay. Designations such as the “Zhang edition,” the “Liu Deyi edition,” the “Jiangnan Li family edition,” and the “Zhang Wen edition” all refer to different recensions of the text. “Old omission” indicates that a given passage was lacking in older editions; “old reading …” indicates the wording originally found in those editions; “seen in a certain edition” means that the wording appears in that recension. Remarks such as “the twelve characters on the right” explain the number of characters being recorded.

In the “Zeyang” chapter, the phrase “bathed together in the same enclosure” appears in the Zhang edition; the Jiangnan ancient collection edition had a lacuna at this point. “Selecting sparse mane and long hair, regarding themselves as possessing spacious palaces and large parks” is found in the Zhang edition and was missing from older editions. “The True Person of antiquity treated others in accordance with Heaven” also appears in the Zhang edition, whereas older editions simply had “zhi.” The same phrase “bathed together in the same enclosure” is found in the Zhang edition, while older editions read “lan.” “That which is vast in qi (vital energy)” appears in the Liu Deyi edition; older editions had “da” (great).

In the “External Things” chapter, both “I shall travel south and persuade the kings of Wu and Yue” and “went out to gather firewood” appear in the Zhang edition and were missing from older editions. “The conduct of ordinary people is merely easy to advance in” is found in the Zhang Cheng edition and was missing from older editions. “The excellence of great forests and hill-mountains” appears in the Zhang Wen edition, which at this point reads simply “great forest.” “Mu lao” (bathing the aged) is found in the Zhang edition, whereas older editions had “xiu” (rest).

In the “Imputed Words” chapter, “like observing crows, sparrows, mosquitoes…” appears in the Zhang edition and was missing from older editions. “Urging the lord to die for his private concerns,” “formerly with hair bound up, now with hair hanging loose,” and “how much more those who wait upon ghosts” all appear in the Zhang edition and were missing from older editions. In the original text, the writing “蚊f” has a damaged character form, so the final graph cannot be determined with certainty and is therefore retained according to the surviving traces.

In the “Lie Yukou” chapter, “without surplus profit” appears in both the Jiangnan Li family edition and the Zhang edition and was missing from older editions. In the phrase “you occupy ji,” the character “ji” (oneself) is to be read as “ji” (record); the Jiangnan Li family edition originally wrote “si.” “Close the mouth and try looking at its goodness” appears in the Wencheng and Li family editions, whereas older editions had “he hu chang.” The same collation notes are recorded a second time: “without surplus profit” appears in the Jiangnan Li family edition and the Zhang edition; in “you occupy ji,” “ji” is read as “record,” and the Jiangnan Li family edition originally had “si”; “close the mouth and try looking at its goodness” appears in the Wencheng and Li family editions, while older editions had “he hu chang shi qi liang.” “The Consummate Persons of antiquity were of Heaven and not of man” appears in the Zhang Wen edition and was missing from older editions. “There are those who are cautious and agitated yet penetrating” appears in the Jiangnan ancient collection edition; older editions had “shun” (compliant). “Benevolence and righteousness incur many reproaches,” “these six are the means by which they punish one another,” and “those far from the essential nature of life are monstrous” appear in the Liu Deyi edition and were missing from older editions.

In the “Tianxia” chapter, “and nine times cleansed the rivers of the world” appears in the Jiangnan Li family edition, whereas older editions had “za” (mixed). “Although not yet reaching the ultimate” is found in the Jiangnan Li family edition; that edition originally read “it may be called reaching the ultimate.”

The texts listed above from the thirty-three chapters of the Nanhua Zhenjing (Nanhua Jing, the True Scripture of the Southern Flower) contain omissions, errors, or two variant readings, totaling three hundred and forty-nine characters.

Verified Editions of the Nanhua Zhenjing and Their Collators

These comprise the old Jiangnan collection held by the Guozijian in the fourth year of Jingde (1007); the edition stored at Fangying Palace on Tiantai Mountain, collated by Xu Xuan and Ge Tuan; the Taiyi Palace edition used as the basis for Cheng Xuanying’s commentary and subcommentary, collated by Xu Lingfu; the Taiyi Palace edition used as the basis for Wen Ruhai’s Zhengyi, collated by Zhang Junfang; the Taiyi Palace collection used as the basis for Guo Xiang’s annotated edition, collated by Zhang Junfang; the annotated edition by the recluse Liu Deyi, collated by Zhang Junfang (Liu Deyi lived during the Dazhong Xiangfu period); the edition from the Li family library of Jiangnan; and Zhang Qianfu’s edition with supplementary notes.

The above nine editions each differ in their textual omissions, errors, and variants, and each has its own readings.

Remaining Matters on the Chapter and Verse of the Nanhua Zhenjing