《南華真經章句音義》Vol. 3

This passage provides commentary on the Zhuangzi (also known as Nanhua Zhenjing), specifically explaining the difficult terms and historical context of the "Yan Hui Visits Zhongni" chapter from the Human World section. Let me break it down layer by layer:

First, the character backgrounds are established: Yan Hui (courtesy name Ziyuan) was a native of Lu who turned completely white-haired by age twenty-nine and died young. As a disciple of Confucius (family name Kong, given name Qiu, courtesy name Zhongni), he studied under this descendant of the Shang dynasty rulers who, though born during the decline of the Zhou dynasty, possessed the great virtue (De) of a sage.

When identifying the ruler of Wei, commentators cite differing theories: Sima Biao suggests Duke Zhuang of Wei (Kuai Kui), but according to Zuo's Commentary, Duke Zhuang only returned to Wei in winter of the 15th year of Duke Ai of Lu's reign—by which time Yan Hui was already dead, making this impossible. Cui Zhuan alternatively proposes it might be Duke Chu of Wei (Zhe). The phrase "state's measure like withered grass" uses "withered grass" as a metaphor for insubstantial governance lacking real virtue.

Key terms are explained: "medical" refers to contemplating methods of statecraft; "recovery" means to heal completely; "alas" is a sighing sound; "solid as stone" describes an honest appearance; "flaunting" means showing off; "calamity" is interchangeable with "disaster"; "stroking" indicates affection; "contradicting" means going against; "pushing out" refers to exclusion.

Historical allusions are cited: The tyrant Jie of Xia (posthumously titled "Thief of the People, Excessive Killer") executed his loyal minister Guan Longfeng, while Zhou of Shang (posthumously titled "Destroyer of Righteousness, Diminisher of Goodness") disemboweled his uncle Bi Gan. These references to cruel rulers correspond with the original text's warning that "going there risks punishment."

Geographical mentions conclude the commentary: Xu'ao and Youhu were ancient states, with Youhu located in Shiping Commandery (near present-day Xi'an). These notes provide context for understanding the original text's references to minor states like "Congzhi and Xu'ao."

Through philological research and textual criticism, this commentary helps readers grasp the character relationships, historical allusions, and difficult terms in Zhuangzi, demonstrating ancient scholars' rigorous academic methods. Frequent references to variant editions like the "Jiangnan Ancient Treasury Edition" and "Cui's Edition" reveal the meticulous textual collation work of classical scholars.

This passage primarily explains the pronunciation, meanings, and historical allusions of terms from the Nanhua Zhenjing (i.e., Zhuangzi). It involves several specialized terms and unique pronunciations:

"虚厉" is analyzed separately: "虚" (read as "xū") refers to uninhabited houses (ruins), while "厉" means dying without receiving ancestral sacrifices. In "语我," "语" is pronounced "yújù qiè," meaning "to inform." In "恶恶," the first "恶" is read as "wū," expressing a sound of disgust.

"容与" is interpreted as indulgence or acting according to one's whims. "不訾" is pronounced "zǐ," meaning to slander. "蘄乎" is read as "xī qíng," and "跽" is pronounced "qílǐ qiè," referring to the posture of kneeling with hands clasped. "曲拳" is read as "quán," describing the posture during ritual gestures.

"皡天" is pronounced "húlǎo qiè," referring to the radiant heavens. Fuxi (the first of the Three Sovereigns) is also called "太皡." "几蘧" is read as "qíjū qiè," the name of an ancient ruler. "散焉" is pronounced "xīdàn qiè," indicating one whose virtue has not yet reached the level of a sage-king.

Regarding Lord Ye (personal name Shen Zhuliang, courtesy name Zigao): He was a descendant of King Zhuang of Chu and served as a high-ranking minister in Chu. He was called "Lord Ye" because his fief was in the Ye region. The text records that he was once sent by King Zhao of Chu as an envoy to Qi to seek military aid.

Other key explanations include: "坐驰" refers to the body sitting still while the mind wanders; when one achieves "虚静绝念" (emptiness, stillness, and cessation of thought), the Dao (the Way) naturally manifests. In "吉祥止止," the double "止止" indicates the presence of the Dao. "执粗" means holding coarse food, and "爨" is pronounced "qīluàn qiè," referring to cooking over a fire.

These annotations provide readers with pronunciations, definitions, and contextual knowledge, aiding in understanding the more obscure vocabulary and allusions in the original Zhuangzi text. Special attention is given to explanations of ritual postures, psychological states, and historical figures, reflecting the distinctive characteristics of Daoist scriptural commentary.

This passage primarily provides phonetic annotations and definitions for certain terms in the Nanhua Zhenjing (i.e., Zhuangzi). I will explain them point by point:

Regarding pronunciation and character meanings:

"假借" (jiǎjiè) means to borrow. "清凉" (qīngliáng) contrasts with "热" (rè, heat). Here, "与" (yǔ) is pronounced like the lower part of the character "余" (yú). "慎" (shèn) shares the same meaning as "任" (rèn).

The "乐" in "哀乐" (āilè, sorrow and joy) is pronounced "洛" (luò). The "易" in "不易" (bùyì, unchanging) retains its standard pronunciation, meaning "to change." "又以豉切" indicates a light pronunciation. "恶" (è) is pronounced "乌路切" (wūlù qiē).

"丧" (sàng) is pronounced "息浪切" (xīlàng qiē). The "辞" in "偏辞" (piāncí, one-sided words) is pronounced "篇" (piān). In Cui's version, it is written as "諞" (piǎn) and pronounced "辩" (biàn). The "茀" in "气息茀然" (qìxī fú rán, breath agitated) is pronounced "符弗切" (fúfú qiē), while Cui reads it as "勃" (bó).

Regarding figures and allusions:

Yan He (pronounced "hú là qiē") is written as "卢" (lú) in Cui's version. He was a virtuous recluse of the State of Lu. Initially serving Duke Ding of Lu, he later became the tutor of Crown Prince Kuai Kui of Duke Ling of Wei. According to Zuo Zhuan, Duke Ling of Wei was named Yuan, with the posthumous title "Ling" (per the naming convention: "Ling" denotes a ruler who disrupted governance yet did not lose the state). The crown prince, Kuai Kui, later became Duke Zhuang of Wei.

Qu Boyu (pronounced "qí jū qiē"), personal name Yuan, courtesy name Boyu, was a virtuous minister of Wei. "天杀" (tiān shā) refers to an innate propensity for killing. "为德无方" (wéi dé wú fāng) means virtue has no fixed standard (Li Yi's commentary explains "方" as "道" [Dao]).

Other annotations:

"为蹶" (wéi jué) is pronounced "其月切" (qí yuè qiē), meaning failure. "为祅" (wéi yāo) is pronounced "于乔切" (yú qiáo qiē), referring to anomalous phenomena. "为孽" (wéi niè) is pronounced "鱼列切" (yú liè qiē), meaning calamity. Cui interprets "婴儿" (yīng'ér, infant) as a metaphor for indulgent and frivolous individuals.

"无町畦" (wú tǐng qí, pronounced "徒顶切" [tú dǐng qiē] and "户圭切" [hù guī qiē]) is explained by Li Yi as having no boundaries. "无威仪" (wú wēi yí) means lacking dignified bearing. "无崖" (wú yá) denotes being unrestrained by ritual norms. "无疵" (wú cī, pronounced "似移切" [sì yí qiē]) means free from flaws.

"螳螂" (tángláng, mantis) is pronounced "堂郎" (táng láng), an insect that raises its axe-like forelimbs. "胜任" (shèngrèn, competent) is read in the level tone. "几矣" (jī yǐ) is written as "几殆矣" (jī dài yǐ) in the text.

Annotations for other biological terms:

"蚊" (wén, mosquito) is pronounced "文" (wén). "蝱" (méng, horsefly) is pronounced "孟庚切" (mèng gēng qiē). "仆缘" (pú yuán, pronounced "普木切" [pǔ mù qiē]) is explained by Xiang Xiu as describing the dense clustering of flies and mosquitoes. Cui reads it with its standard pronunciation, interpreting it as servants or attendants. "拊" (fǔ) is pronounced "抚" (fǔ).

Explanation of "不材恶名" (bù cái è míng, uselessness and ill repute):

In "匠石" (jiàng shí), "匠" (jiàng) is a general term for craftsmen, and "石" (shí) is the name. "曲辕" (qū yuán, pronounced "袁" [yuán]) is the name of a road. "栎" (lì, pronounced "力狄切" [lì dí qiē]) refers to a useless tree. "社" (shè) denotes an altar for sacrifices.

This passage primarily explains the meanings and pronunciations of certain terms from the Nanhua Zhenjing (also known as the Zhuangzi). Key points include:

"She" refers to the earth deity, as ancient people believed the earth nurtured all things. "Bai wei" describes an enormous tree—one "wei" equals one chi (Chinese foot) in diameter, so ten "wei" make one zhang (about 3.3 meters). A "san mu" (useless tree) avoids being felled precisely because it lacks practical value. The text contrasts the perspective of Master Shi (a chief carpenter), who sees such trees as worthless, with the sacred oak at the earth shrine, which suffers precisely because of its usefulness.

Nanbo Ziqi (the same figure as Nanguo Ziqi from the Qiwulun chapter) travels near Shangqiu (modern Suiyang, Henan). "Qian sheng" denotes a thousand war chariots, each drawn by four horses. Various trees are described: gnarled and twisted ones, straight ones like cart axles, and three types of useful trees—catalpa, cypress, and mulberry—suitable for planting in the Jing region (a place in the Song state).

The passage concludes with Daoist ideas like "the divine does not boast of its powers" (shen bu jin neng) and "useful timber invites misfortune" (cai zhi bu xiang), alongside vivid details like "wild drunkenness" (kuang cheng). The commentator aids understanding by clarifying pronunciations (e.g., "xie" is read as "xi jie qie"), meanings (e.g., "ye" refers to tree resin), and allusions from the original text.

This passage primarily explains the meanings and pronunciations of obscure terms from the Nanhua Zhenjing (also known as the Zhuangzi), while also touching upon certain ideas related to health cultivation and Daoist practice. I will explain it section by section:

Regarding the character "猴" (monkey): This refers to the habitat of macaques (a type of monkey). "杙" is pronounced as "zhí," meaning a wooden stake to tether monkeys. Sima Biao's (a Jin Dynasty scholar) version writes it as "扒," referring to a wooden frame for monkeys to play and perch on. Cui Zhuan's (a Han Dynasty scholar) version writes it as "拔," meaning shackles. "三围" refers to a log one chi in diameter.

When discussing funeral rites, the term "祓除" is mentioned—a ritual ceremony to exorcise evil spirits. "适河" refers to the practice of drowning people in rivers as sacrifices, a custom later abolished by Ximen Bao (a Warring States period official) while governing the city of Ye.

"支离疏" is a character in the Zhuangzi, describing a state of disheveled limbs and an unkempt form, used as a metaphor for the Daoist practitioner's disregard for outward appearance. "颐" refers to the curved spine supporting the head, as mentioned in the Huainanzi, where the spine is said to rise higher than the crown of the head. "会撮" describes how ancient people tied their topknots at the back of the neck; because of their hunched posture and lowered head, the topknot would point skyward. "五管" refers to the acupoints of the five viscera all being located in the upper body.

"两髀" indicates the thigh area—hunchbacks would have their abdomen tucked between their thighs. "挫针" means mending old clothes with needle and thread, while "餬口" refers to barely scraping by to make a living. "鼓筴" is the action of shaking yarrow stalks for divination, and "播精" refers to predicting good or ill fortune through divination.

Lastly, it mentions Confucius's difficult circumstances when traveling to Chu (the Records of the Grand Historian records that Confucius was once besieged in Chen and Cai). "郤曲" refers to the act of yielding to preserve oneself. Zhang Junfang's (a Song Dynasty Daoist) version writes it as "吾行郤曲," possibly a transcription error.

This passage comes from Chapter 5 of the Zhuangzi·Inner Chapters·The Sign of Virtue Complete. Through explanations of terms, it expounds on the Daoist cultivation ideal of "virtue filling the interior while the form is forgotten externally," emphasizing that the cultivation of inner De (Virtue) is more important than outward physical form. Even with a physically incomplete body, a practitioner can achieve spiritual wholeness through nurturing virtue.

This passage provides explanations of character names, pronunciations, and meanings in the Nanhua Zhenjing (the Zhuangzi). The figures mentioned were either renowned sages or disabled individuals from antiquity, whose stories illustrate Daoist philosophy.

Shentu Jia was a virtuous man from the state of Zheng, with the surname Shentu and given name Jia. Having suffered the punishment of amputation (the penal removal of feet), he became a "wu zhe" (one with severed legs). Zichan, the virtuous prime minister of Zheng, bore the surname Gongsun with given name Qiao. Bohun Wuren was an ancient Daoist adept whom Liezi once took as his teacher.

The text mentions "Yi," the legendary archer from Emperor Yao's era, with "gou zhong" referring to an arrow's effective range. Zhuangzi often used such figures metaphorically: just as everything within Yi's shooting range was potentially dangerous, so too does misfortune lurk everywhere in the human world—only those who attain the Dao can transcend it.

Shushan Wuzhi (courtesy name Shushan, literally "No-Toes" due to his deformity), though physically disabled, came to visit Confucius by walking on his heels ("zhong xing"), embodying the Daoist principle that "while virtue has its perfection, physical form may be forgotten"—moral cultivation outweighs physical wholeness. The term "wu quan" (pursuing completeness) appears here, but Zhuangzi argues true wholeness lies not in physical form but in spiritual attainment.

These annotations help readers understand specialized names, pronunciations, and allusions in the original text, revealing Daoism's distinctive perspective on disability and wholeness, physical form and spiritual essence.

This passage primarily explains some difficult terms and character allusions from the Nanhua Zhenjing (i.e., Zhuangzi).

Regarding the character "Ai Tai Tuo": Duke Ai of Lu gave a certain nobleman named "Tuo" the epithet "Ai Tai," where "Tai" means ugly in appearance. Ai Tai Tuo was a virtuous scholar from the state of Wei—though physically unattractive, he possessed outstanding moral character. "Qi nian" refers to a full year, "men ran" describes an unconscious or unaware state, and "fan ruo bu xi" means being unconstrained like something untethered.

The text mentions "ci xiong" referring to the genders of birds and beasts, while "sha" denotes ancient funeral ceremonial objects shaped like square fans, constructed with wooden frames covered in white cloth painted with cloud patterns—similar to modern ceremonial canopies. These were not used in military generals' funerals when they died in battle.

Concerning Minzi Qian (a disciple of Confucius): Records of the Grand Historian records his given name as Sun and courtesy name as Ziqian, a native of Lu listed among Confucius' four categories of disciples. He refused official positions and salaries from corrupt rulers, becoming renowned for his filial piety.

"Yin qi zhi li" describes physical deformities: walking with bent feet and an unsteady gait, with a hunched body. "Wu shen" was the name given to such disabled individuals. "Weng" refers to earthen jars, used here to depict thin, weak shoulders.

These annotations provide concrete explanations for understanding Zhuangzi's depictions of physically unattractive yet morally noble characters, as well as related ritual systems.

This passage provides annotations for the Nanhua Zhenjing (Zhuangzi), primarily explaining the pronunciation and meanings of uncommon characters. For instance, the character "㼜" is pronounced "zang qie," with Li Shan (also known as Li Yun) explaining that it describes someone with a large tumor on their neck. "癭" refers to a tumor, and "一領切" offers an alternative phonetic notation.

Regarding Duke Huan of Qi, the text notes that he was the illegitimate son of Duke Xiang of Qi, as recorded in the Records of the Grand Historian, and his personal name was Xiaobai. The "Rules of Posthumous Titles" explain that the title "Huan" signifies a ruler capable of annexing other states. The character "孽" is pronounced "yu lie qie," meaning "evil."

Further explanations include: "斲" is pronounced "zhi jiao qie," meaning "to carve"; "無喪" has "喪" pronounced "xi lang qie"; "天鬻" has "鬻" pronounced "yu," meaning "to nurture"; and "天食" has "食" which can be read as "si" or pronounced according to its original character.

The term "无情" includes the character "眇," pronounced "wang xiao qie," describing something extremely minute; "謷" is pronounced "niu dao qie," meaning "exaggerated"; and "惡" can be read as "wu," or alternatively as "hu bao" or "wu lu."

"倚" is pronounced "yu qi qie"; "槁" as "ku lao qie"; "梧" as "wu"; and "暝" as "mian." Cheng Xuanying explains that "槁梧" refers to a small table placed between the knees. Hui Shi (Master Hui) was fond of debating logic and would lean against trees while reciting while walking, and when seated, he would nap while resting against this small table.

"天選" can be pronounced "xuan zhuan" or "xi lian qie," meaning "to bestow," "grant," or "appoint." Finally, baseless arguments are referred to as "鳴" (meaning "empty clamor").