《南華真經章句音義》Vol. 10

This passage provides commentary and phonetic explanations for the "Tian Zifang" chapter of the Nanhua Zhenjing (the Zhuangzi), clarifying obscure terms and concepts in modern language:

Tian Zifang was a teacher of Marquis Wen of Wei, also named Wuze. Xi Gong was a virtuous man, while Dongguo Shunzi (Master Shun who lived east of the city) served as Tian Zifang's teacher, instructing people to preserve their innate authenticity. The term "tangran" describes a dazed, absent-minded state, while "xingjie" refers to physical relaxation. The mention of "tugeng" indicates clay figurines that crumble when exposed to rain.

Wenbo Xuezi was a southern sage from the state of Chu. The text describes Confucian disciples from Lu visiting the central plains region (Lu itself), portraying their awkward demeanor. "Seeing and the Dao remains" (mu ji er dao cun) means comprehending spiritual essence simply through observing someone's gaze and movements. "Secret transformation" (mi yi) denotes silent change, while "chengruo" describes a fixed stare.

The passage particularly emphasizes the natural Dao: just as hair falls freely and bodies dry naturally, one should maintain this authentic state. True sages may appear motionless ("zhiran"), yet reveal inner radiance moments later. The metaphor "seeking horses in an empty marketplace" (qiu ma yu tang si) illustrates how deliberate pursuit often misses the mark, underscoring the Daoist principle of naturalness (ziran).

These annotations help readers understand Zhuangzi's original message about practitioners preserving natural dispositions while rejecting artificiality, embodying the Daoist wisdom of "external adaptation with internal steadfastness" (wai hua er nei bu hua) in navigating worldly affairs.

This passage primarily provides phonetic annotations and explanations for certain terms in the Nanhua Zhenjing (i.e., Zhuangzi), along with historical references. Below is a detailed breakdown:

Regarding the character "县," its pronunciation is noted as "余" (yú), and subsequent occurrences of this character follow the same reading. The character "掘" is phonetically annotated by Xu Miao as "兀" (wù). For "槁木," the character "槁" is read as "苦老切" (i.e., pronounced kǎo).

The character "离" is annotated as "力智切" (pronounced lì). The character "辟" is read as "必亦切" (Sima Biao explains this refers to tightly closed lips that do not open) and alternatively as "婢亦切" (Cheng Xuanying interprets this as lips that remain open and cannot close). The character "尝" is read as "于伪切" (pronounced wèi).

The character "乐" is read as "洛" (luò), and subsequent occurrences follow this reading. The character "行" is read as "下孟切" (pronounced xìng), though it can also be read with its standard pronunciation. For "胸次" (referring to the heart/mind), Li Yi explains it as "次中" (within the center). The "滑" in "能滑" is read as "古没切" (pronounced gǔ). The "丧" in "得丧" is read as "息浪切" (pronounced sàng). The "介" in "所介" is read as "界" (jiè).

The "解" in "解乎" is read as "蟹" (xiè) or alternatively as "户实切." The "汋" in "于汋" is annotated by Li Yi as "以略切," meaning "to scoop." "醯鸡" (vinegar flies) is read as "许西切," and Guo Xiang explains this refers to "midges in a wine jar."

Regarding the reference to "Duke Ai of Lu," Sima Biao states that Zhuangzi was a contemporary of King Hui of Wei and King Wei of Qi, living about 120 years after Duke Ai of Lu. Cheng Xuanying considers this an allegory. The character "冠" is read as "古乱切." The "圜" in "圜冠" is read as "圆" (yuán). The "句" in "履句" is read as "矩" (jǔ), and Li Yi explains this means "square." The character "屦" is read as "居具切."

The character "缓" is read as "户管切," and Sima Biao's version writes it as "绶." The "玦" in "佩玦" (a jade pendant) is read as "决" (jué). Cheng Xuanying explains that "绶" refers to a five-colored cord threaded through a jade pendant as an ornament. Another version writes it as "缓," meaning to wear the jade pendant with a trailing cord, symbolizing decisiveness in handling affairs. Some suggest that "玦" resembles a ring with a gap, and exiled ministers were given jade pendants to signify "parting decisively." The character "断" is read as "丁乱切." "不号" refers to "matching" or "fitting together."

Regarding the allusion to "inner fulfillment and outer abundance" (内得外丰): Baili Xi did not concern himself with titles or wealth, so when he tended cattle, they thrived. The Records of the Grand Historian recounts: When Duke Xian of Jin conquered the state of Yu, he captured the Yu minister Baili Xi and sent him as part of Duke Mu of Qin's bride's dowry to Qin. Baili Xi escaped but was caught at the Chu border. Hearing of Baili Xi's wisdom, Duke Mu of Qin wanted to ransom him at a high price but feared the Chu people would refuse, so he sent envoys to say he would exchange five black ram skins for this dowry slave. At the time, Baili Xi was over seventy. Duke Mu freed him and sought his counsel on state affairs. Baili Xi declined, saying he was a minister of a fallen state unworthy of consultation. Duke Mu replied that it was precisely because the ruler of Yu had failed to employ him that Yu fell. After three days of discussion, Duke Mu was delighted and entrusted him with governance, bestowing the title "Minister of the Five Rams." Baili Xi then recommended his friend Jian Shu, who was even wiser but unknown, recounting how Jian Shu had once aided him during hardship in Qi.

This passage recounts several historical anecdotes interwoven with Daoist philosophy. It primarily focuses on the experiences of Jian Shu, who was originally a poor farmer ("grain reaper") but possessed such wisdom that he repeatedly warned others to avoid disasters. For instance, he advised someone against serving the ruler of Qi, and later Qi indeed fell into turmoil; he also cautioned against following Prince Tui of Zhou, who subsequently met with misfortune. When Duke Mu of Qin heard of his virtue, he sent generous gifts to appoint him as a high-ranking minister.

The text mentions Emperor Shun (of the Youyu clan) and his filial piety toward his parents, illustrating how true sages remain unaffected by social status ("forgetting their lowliness"). Later, it describes King Wen traveling incognito in Zang territory where he encountered an elderly man ("the old master"), subtly alluding to the story of Jiang Taigong.

Regarding Daoist cultivation realms, the text states that "when skill becomes refined, one forgets physical form" — suggesting that at the pinnacle of mastery, practitioners transcend bodily awareness. It depicts painters preparing to work by "removing garments to reveal their form" (a state of complete relaxation), and offers the wisdom of "when achievement is complete and matters settled, conceal brilliance and withdraw" — advising that after success, one should retreat discreetly like "departing at night," echoing the Daoist ideal of retiring from prominence.

Repeated references to "rejected ministers" and "unemployed advisors" underscore how the wise often give sound advice that goes unheeded, reflecting Daoist insights into worldly politics. The concluding phrase "deliberate intention lacks subtlety" encapsulates the core idea: conscious striving falls short of the highest attainment, resonating perfectly with the Daoist principle of Wuwei (non-action).

This passage primarily explains the pronunciation and meanings of terms from the Zhuangzi (also known as Nanhua Zhenjing, the "True Scripture of Southern Florescence"):

"Yukou" is pronounced with the "yu wei" phonetic notation, while "yingguan" uses the "gu luan" notation. Commentator Sima Biao explains "di" as an arrowhead. An alternative interpretation suggests "yingguan" depicts the appearance of an arrow piercing through its target. "Shishi" (pronounced "ding li") means to draw near. "Futa" (pronounced "fu you") is explained by commentator Cheng Xuanying as meaning repetition.

"Xiangren" refers to wooden puppets, though some say clay figurines. "Qunxun" (pronounced "qi xun") describes retreating steps. "Hanliu" (pronounced "hu dan"), "huichi" (pronounced "yin chi") is interpreted by commentator Guo Xiang as meaning unrestrained freedom. "Churan" (pronounced "chi lv"), "xun" (pronounced "yin xun") is defined in the Erya dictionary as trembling with fear. "Mu zhi zhi gou" describes dizzy vision attempting to confuse others' sight.

"Jianwu" was a hermit, while "Sunshu'ao" served as virtuous minister of Chu. "Xuxuran" (pronounced "kuang fu") depicts a carefree, self-satisfied manner. "Chouchu" (pronounced "zhi liu" and "zhi yu") conveys leisurely contentment. "Sigu" means surveying all directions. "Dejie" (pronounced "ju ye") means to forcibly seize. "Fuxi" (pronounced "yin xi") may alternatively represent the character "wen" (to hear). "Bubei" (pronounced "pi bai").

King Wen of Chu discussed alliance matters with Fan Xihou, as Chu sought to annex Yi territory through diplomatic probes. The Fan state was a Zhou dynasty vassal established by descendants of the Duke of Zhou.

In the "Zhi Bei You" chapter, "zhi" retains its standard pronunciation (older commentaries read it as "zhi" [wisdom], but this is now disregarded). Sima Biao's version reads "north of the Dark Water" for "xuan shui." "Yinfen" describes something profoundly mysterious yet faintly perceptible. In "south of the White Water," "white" symbolizes purity while "south" represents illumination. "Huque" is a hill name where "hu" denotes doubt and "que" cessation. "Kuangqu" refers to wild, convoluted speech. "Ai" is an interjection of response. "Yiqi" signifies the primordial Qi (vital energy) permeating heaven and earth, while "damei" denotes the supreme virtue of cosmic sustenance.

This passage primarily explains some difficult characters and concepts in the Nanhua Zhenjing (Classic of the Perfected Nanhua), covering pronunciation, written forms, and interpretations.

Regarding phrases like "合彼见刘得一本旧作今扁然音篇成云徧," the text discusses textual variations between different editions. "扁然" appears as "翩然" in some versions, describing something that changes rapidly like the sun and moon renewing daily. "惛然" is pronounced "hūn," meaning muddled or unclear. "油然" is read as "yóu," conveying a state of being unconstrained and free from attachment.

The "神解" (spiritual understanding) section explains cultivation states. "被衣" can be pronounced in its standard reading or as "pī." "瞳焉" is read with the phonetic notation "敕红切," depicting eyes as unmoving and innocent like those of a newborn calf. "媒媒晦晦" is pronounced "mèi huì," describing a Daoist practitioner's state of no-mind, no-thought, immersed in primal obscurity.

The "常道" (Eternal Dao) segment elucidates cosmic principles. It mentions the ancient official system of "四辅" (Four Supports: Left Support, Right Assistance, Front Guidance, Rear Aid), where "丞" refers to Emperor Shun's teacher. "委形" means the physical form submits to natural flow, while "彊阳" denotes the ceaselessly moving Yang Qi (vital energy) between heaven and earth, illustrating the eternal transformation of all things.

The "可道" (Manifest Dao) section discusses cultivation methods. "疏瀹" is read as "yuè," meaning purification; "澡雪" indicates spiritual purity; "掊击" signifies shattering preconceptions. "窅然" is pronounced with the notation "鸟了切," depicting return to the formless primordial state. It emphasizes that true wisdom lies not in extensive learning but in comprehending the Dao. The conclusion states the Dao transforms all things without omission, and all beings rely on it without ever facing depletion.

These annotations help us understand the profound content in the Nanhua Zhenjing concerning cultivation states, cosmic operations, and methods of Dao-realization, showcasing Daoism's unique insights into natural laws and the essence of life.

This passage provides detailed explanations of pronunciation and meanings for terms found in the Nanhua Zhenjing (The True Classic of Southern Florescence), with each item clarified as follows:

Regarding the character "喑," it shares the same pronunciation as "暗" and "荫," while "醷" is read according to the ancient fanqie method as "yin-ji." Guo Xiang's commentary describes it as depicting the gathering of breath.

In "几何," the character "几" is read as "ju-qi"; in "果蓏," "蓏" is pronounced "li-guo." The textual explanation states: fruits from woody plants are called "果," while those from herbaceous plants are called "蓏."

For the term "白驹," some commentaries interpret it as light, while Cheng Xuanying explains it as a fine horse. In "过郤," "郤" is read as "qu-yao," with commentary suggesting it means milk. "注然勃然" has "勃" pronounced as "bu-hu," describing the appearance of all things at their initial birth. "油然漻然" is read as "yin-liu," which Cheng Xuanying interprets as depicting the state of life's dissipation.

"天弢" has "弢" pronounced as "chi-dao," with Guo Xiang explaining it as a storage bag; "天袠" has "袠" read as "chen-bi," meaning a wrapping or binding. "纷乎宛乎" is pronounced as "yu-yuan," describing the scattered and flowing forms of things.

Dongguozi (the master living east of the city) was Tian Zifang's teacher. "恶乎" is read as "wu." In "蝼蚁," "蝼" is pronounced "li-hou," and "蚁" as "yu-qi." "稊" is read as "da-xi," and "稗" as "pu-mai," both being names of grasses. "瓦甓" is pronounced "bu-li," referring to tiles and bricks. "屎溺" is read separately as "shi-zhi" and "nai-diao."

"正获" refers to market inspectors (market officials), while "履狶" means stepping on pigs to check their fatness. Cheng Xuanying explains: by examining difficult-to-fatten areas like the pig's trotters, one can know the overall condition. Cultivating the Dao follows the same principle—comprehending the omnipresence of the Great Dao through humble observations.

"无有一际" means the Dao encompasses all things (leaving nothing out), vast and boundless (expansive and profound), embracing the grand and infinite. "衰杀" is read as "se-jie," referring to decline and diminishment.

In "得道秋豪," "妸" is pronounced "yu-he," and "荷甘" as "yin-he." Cheng Xuanying states that "妸" is a surname, while "荷甘" is a style name. Lao Longji (a Daoist practitioner) explains that Shennong was not an emperor but a recluse. "隐几" is read as "yu-jin," "阖户" as "hu-la," and "昼暝" as "yin-mian," referring to daytime napping.

This passage primarily provides phonetic notations and exegesis for selected chapters of the Nanhua Zhenjing (i.e., Zhuangzi), incorporating annotations from classical scholars such as Sima Biao and Li Yi.

The text begins by explaining the pronunciation and meaning of several characters: The character "处" is noted to be read with the "野切" or "奢" phonetic; "嚗" is pronounced as "剥," which Li Yi interprets as the sound of setting down a staff; "僻陋" refers to remote and uncultivated places; the character "慢" has variant readings including "武半切"; while "訑" denotes a lack of concentration or caution.

It then introduces the figure "弇堈" (surname Yan, given name Gang), a practitioner who comprehended the great Dao. The phrase "渊之又渊" describes an extremely profound state of realization. The character "卭" appears in variant forms across editions, sometimes written as "仰," conveying the meaning of looking upward in reverence.

The "守一" (Guarding the One) section references a典故 about the Grand Marshal of Chu regarding "捶钩" (forging metal hooks), with people in Jiangsu and Zhejiang regions using "捶" to denote metalworking. The "不先物" passage discusses the causal relationships of existence—just as descendants cannot exist without ancestors, the myriad things of heaven and earth cannot emerge from nothingness.

The concluding portion explains "合境" as denoting a tranquil dwelling garden and "背俗" as referring to a reclusive mountain life detached from worldly affairs. It notes textual lacunae in the Jiangnan ancient manuscript edition and provides phonetic notations such as "乐" being read as "洛" and "御" as "鱼吕切."

These annotations primarily address character pronunciations, lexical interpretations, and textual collation, offering crucial philological materials for Zhuangzi studies. They encompass both specific etymological investigations and philosophical concept elucidations, demonstrating classical scholars' methodological approaches to Daoist canonical research.