《南華真經章句音義》Vol. 6

This passage primarily explains the meanings and pronunciations of terms from the "Deliberate Action" (Keyi) and "Cultivating Nature" (Shanxing) chapters in the outer chapters of the Nanhua Zhenjing (Zhuangzi).

Regarding the "Deliberate Action" chapter, "刻" (ke) refers to deliberate carving or artificial refinement, while "意" (yi) denotes the function of the mind or will. "守纯素" (shou chun su) means preserving one's pure and simple innate nature. The phrase "圣人休焉" (shengren xiu yan) describes how sages rest in their natural state, thereby attaining a realm of tranquility and detachment. "导引" (daoyin) refers to health-preservation techniques involving breath regulation (guiding Qi to harmony) and body stretching (leading the body to suppleness). "熊经鸟申" (xiong jing niao shen) depicts daoyin movements resembling a bear climbing a tree or a bird stretching its wings.

Concerning the "Cultivating Nature" chapter, "缮" (shan) means to repair or mend, and "缮性" (shanxing) refers to restoring one's innate nature through cultivation. The text criticizes using worldly knowledge to mend one's nature and relying on conventional thinking to seek enlightenment, arguing that such approaches instead disturb one's true nature. "恬智相养" (tian zhi xiang yang) describes how a serene mind and wisdom nourish each other. Later passages, such as "乐极则忧" (le ji ze you), illustrate how excessive pursuit of pleasure and ritual propriety leads to harm.

Pronunciation notes provide detailed readings for polyphonic characters, such as "亢" (kang) pronounced as ku lang qie and "好" (hao) as hu bao qie. Specialized terms like "干越之剑" (gan yue zhi jian) are also explained—referring to famous swords forged at Ganshui in Wu and Ruoye Mountain in Yue. These annotations offer valuable assistance in understanding the text's phonetics and semantics.

This passage comes from a commentary on the Nanhua Zhenjing (the Zhuangzi), discussing two main sections: the first part provides exegetical analysis of the original text, while the latter recounts the anecdote about King Wen of Zhao’s obsession with swordsmanship from the Discourse on Swords chapter.

The first part of the commentary explains the line from Zhuangzi: "Only the great sage (one who has attained the Dao) can ensure that ritual propriety is complete without becoming one-sided." Here, "cover" (mao) refers to encompassing all, while "primordial chaos" (hunmang) denotes the undifferentiated state of existence, and "tranquil" (dan) describes a state of undisturbed calm. The commentary also mentions ancient rulers like Suiren and Fuxi, who lived in an era of pristine simplicity, before human minds were corrupted by worldly knowledge. The phrase "upside-down people" (daozhi zhi min) refers to those who violate their innate nature by forcibly reshaping it with external rituals and rigid norms.

The latter section recounts how King Hui of Zhao (a ruler of the Zhao state during the Warring States period) was so fond of swordsmanship that he gathered over three thousand swordsmen at his court. These swordsmen had peculiar appearances—some with disheveled hair like wild grass, others with bristling sideburns as if ready to stab, and still others wearing tilted caps as if poised for combat, clad in rough, unadorned "Manhu tassels" (a crude type of hat string). They dueled day and night before the palace, with over a hundred casualties each year, yet the king’s obsession never waned.

The commentary clarifies that although historical records place King Hui of Zhao and Zhuangzi in the same era, this story is likely a parable used by Zhuangzi to convey his philosophy rather than factual history. Details like the "Manhu tassels" serve as satire—using the swordsmen’s crude attire to mock the absurdity of fixating on external martial prowess while neglecting inner cultivation.

This passage primarily describes the craftsmanship and symbolic significance of ancient swords, along with related ritual protocols.

Regarding sword construction: The blade's edge was forged from materials sourced from Yanxi at the Yan kingdom's border and the frontier stone cities, representing northern sharpness. The cutting edge incorporated materials from Mount Tai in the Qi region, embodying eastern might. The sword's spine used materials from Jin and Wei territories, while the guard drew from Zhou and Song. The hilt employed materials from Han and Wei. The entire sword was sheathed in leather from the Bohai region and bound with silk ribbons from Mount Heng (the Northern Sacred Peak). These regional specialties metaphorically illustrate how the sword gathers the essence of heaven and earth.

The text also references the theory of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water), along with the concept that executions during autumn and winter must align with celestial principles. Both the forging and wielding of swords were required to follow these natural patterns.

The concluding section mentions the "Fisherman" chapter, suggesting the Apricot Platform might refer to elevated land in marshlands named for its apricot trees. The "Fisherman" figure could represent a recluse, though some scholars consider "Fisherman" to be simply the chapter title. The commentator Sima notes that "Black Canopy" (Zīwéi) may denote a dark forest, with some versions writing the character differently.

The passage also records ancient ritual details: when feeling ashamed upon hearing moral teachings, one must circle the mat three times before sitting to dine; protocols for committing suicide when suffering grave humiliation. These elements reflect the period's social customs and ethical values.

This passage presents annotations by ancient scholars on the Nanhua Zhenjing (the Zhuangzi), primarily explaining the pronunciation and meanings of challenging terms. Let me clarify each point:

Regarding the description of Fan Li's (a renowned strategist of the Spring and Autumn period) appearance, some versions state he had "beard and eyebrows entirely white" (须眉交白). Here, "交" means "all" or "completely."

"揄" is pronounced "yao," referring to walking with hands tucked inside sleeves. "袂" means sleeves, pronounced according to the ancient fanqie method as "mian-shi qie."

In "距陆," "距" means "to arrive." "饰礼" appears in some versions as "飭," pronounced "chi," meaning to arrange one's appearance. "齐民" can be understood as common people, referring to individuals of equal status.

In "君与," "与" is pronounced "yu." "以危" is written as "伪" in some versions. "分" is sometimes written as "介," meaning separation. "杖" refers to an oar, called "桡" in dialects, sometimes with the "舟" (boat) radical added.

"挐" is pronounced "ru," defined in the Shuowen Jiezi as "to hold." Another pronunciation is "nü-ju qie," meaning "to pull." "还乡" is pronounced "xiang-liang qie," with some versions writing it as "嚮." "绪言" refers to introductory remarks or supplementary discussion.

"窃待" appears as "侍" in some versions. "咳" is pronounced "ku-dai qie," meaning "to cough," while "唾" is pronounced "tu-wo qie." "相丘" is pronounced "xi-liang qie," meaning "to assist." "曰嘻" is pronounced "xiang-qi qie," describing laughter.

In "之好," "好" is pronounced "hu-bao qie." "丘少" is pronounced "shi-zhao qie." "而经" can mean "to manage," "govern," or "measure." "不属" is pronounced "zhu." In "长少," "长" is pronounced "ding-wen qie."

"不勝" is pronounced "sheng." In "行不," "不" is pronounced "xia-meng qie." "工技" is pronounced "qi-yi qie." "贡职" appears as "赋" in some versions, referring to taxes. "春秋后伦" means being placed behind others when attending court.

"攘伐" means "to eliminate." "不□" is pronounced "chi." "八疵" is pronounced "si-zhi qie," referring to faults. "之揔" means "to oversee" or "supervise." "以败" is pronounced "bu-mai qie," meaning "to ruin others."

"恶人" is pronounced "wu-lu qie"; Zhang Junfang's version writes it as "德人之慝," pronounced "te-de qie." "善否" is pronounced "bei-mei qie," referring to good and evil. "两容颜适" means maintaining the same expression toward both good and evil people.

"以挂" is pronounced "gua," meaning "to distinguish." "之叨" is pronounced "tu-dao qie," describing fierceness. "愀然" is pronounced "qi-xiao qie," expressing shame or fear. "愈数" is pronounced "shuo." "不离" is pronounced "li-zhi qie."

"故彊" is pronounced "qi-zhang qie." "欢乐" is pronounced "luo." "禄禄" is read as written, though it can also be pronounced "lu," referring to visible rituals. Sima Biao explains this as "领录" (to record).

In "可与往者," "往" means "to advance." "早湛" is pronounced "ding-nan qie," meaning "to indulge." "丘得" means "to encounter," with some versions writing it as "遇," referring to discovering faults. "而比" means "seen with one's own eyes."

"乃刺" is pronounced "qi-yi qie." "波定" describes water gradually calming after a boat passes. "旁车" is pronounced "bu-lang qie." "万乘" is pronounced "sheng-zheng qie." "伉礼" is pronounced "ku-lang qie," referring to equal etiquette. "倨" is pronounced "ju," and "敖" is pronounced "wu-bao qie," both meaning "arrogance."

This passage recounts ancient stories of virtuous sages abdicating their thrones, illustrating key Daoist principles.

The story of Yao offering his throne to Xu You was previously recorded in the "Free and Easy Wandering" chapter. Zizhou Zhifu (styled Zhibo) declined the offer by citing his chronic illness, claiming he lacked the energy to govern the world.

Shun in turn attempted to abdicate to three individuals: Zizhou Zhibo, the recluse Shan Juan (family name Shan, given name Juan), and a farmer from Shihu (a place name). This diligent farmer who ultimately retreated to a remote island exemplifies the Daoist teaching of "not harming one's life for the sake of ruling the world."

When facing invasion from the Di people, King Wen's grandfather Danfu reasoned that land exists to nurture people, and one shouldn't sacrifice human lives to possess territory. He consequently led his people to relocate at Mount Qi, embodying the health preservation principle of "not harming the body for material sustenance, nor burdening the form for profit."

The passage concludes with the story of Prince Sou (son of the Mourning King) from Yue, who hid in the Danxue cave (either in Southern Mountain or Zhuyai County) to avoid succession after three consecutive Yue rulers were assassinated. Even when the Yue people smoked him out with mugwort and prepared the jade carriage for his coronation, he still resisted assuming power. This reflects the Daoist aversion to political authority.

Collectively, these narratives demonstrate the Daoist philosophy of "honoring life" and "detesting calamity," advocating the preservation of one's vital existence by avoiding harmful external entanglements and maintaining distance from worldly troubles.

This passage provides annotations and phonetic explanations for certain sections of the Nanhua Zhenjing (also known as the Zhuangzi). Let me explain them one by one:

The term "yu yuan" is interpreted to mean "to pull or lead." "Sui" refers to the ropes on a carriage. The repeated phrase "jun hu jun hu" expresses lamentation about the difficulty of bearing the responsibilities of rulership.

"Zihuazi" was a virtuous man from the state of Wei. "Zhaoxi Hou" refers to the ruler of the state of Han. "Jue" means to seize, while "fei" means to discard. The text mentions that those who seize will have their right hands cut off, indicating that such actions bring worse consequences than offending the Han ruler.

In the "wanshen" (complete self) section, the Duke of Lu mentioned—sometimes written as Marquis Lu in other versions—refers to Duke Ai of Lu. He sent envoys with gifts to summon Yan He to serve as prime minister. "Ju" means coarse hemp cloth. "Fan niu" refers to feeding cattle. This passage also discusses textual variations between different editions.

The term "tu ju" has multiple interpretations: Sima Biao considers it to mean manure and grass, while Li Yi takes it as dregs—both referring to worthless things. When cited in Lüshi Chunqiu, Gao You's commentary explains "tu" as broken tiles and "ju" as straw. It also mentions that the ancient Yiqishi people used earthen drums and straw beaters as musical instruments.

Quoting from the Classic of Filial Piety: "For stabilizing superiors and governing the people, nothing surpasses ritual; for transforming customs and changing practices, nothing surpasses music." Therefore, we must examine the methods by which sages governed the world. The sage's true Dao is used for self-cultivation, while their remaining energy is devoted to statecraft—hence their actions must be carefully examined.

The story of "Sui Hou's pearl": The state of Sui was near the Han River and abundant in pearls. Marquis Sui once used medicine to heal an injured snake, which later repaid him by bringing a luminous pearl at night—a pearl so bright it could illuminate an entire room.

Finally, it mentions Ziyang, prime minister of Zheng, who disliked others pointing out his faults. "Fu xin" means to pat one's chest, "yi le" refers to leisurely enjoyment, while "luo jun guo" means to point out a ruler's mistakes.

These annotations primarily explain difficult characters' pronunciations, meanings, and textual variations between different editions, while also supplementing with background stories and sources of allusions.

This passage recounts several historical anecdotes and character stories related to Daoist thought, which I'll explain one by one:

The first story tells of Ziyang, a senior official of Zheng State, who enforced laws with excessive severity, showing no leniency even for minor offenses. When a man broke his bow and feared Ziyang's punishment, it triggered a public uprising where the people revolted against him as if driving away a mad dog, ultimately killing Ziyang. This illustrates how overly harsh legal enforcement invites disaster.

Next is the story of King Zhao of Chu (given name Zhen) losing his kingdom. King Ping of Chu, believing the slander of Fei Wuji, executed Wu She, causing Wu Yuan to flee to Wu State. Later when Wu attacked Chu, the Chu army suffered a crushing defeat, forcing King Zhao to flee to Sui State. During this exile, a butcher named Tu Yang Yue ("Yue" pronounced as "yue") followed the king. After King Zhao regained his throne and wanted to reward him, Tu Yang Yue remained true to his humble station and refused the honors. The mention of "three banners" (in some versions "three jade tablets") refers to high ministerial positions (the three highest officials who carried jade tablets), yet Tu Yang Yue wouldn't accept rewards beyond his proper station.

Then comes the story of Yuan Xian (courtesy name Zisi), a disciple of Confucius who lived in extreme poverty: dwelling in a tiny hut barely ten feet square with a thatched roof, a door woven from wormwood, mulberry branches for door hinges, and broken jars serving as windows. Husband and wife occupied separate rooms, using coarse cloth to cover the window openings. Yet he would sit properly upright, playing the zither and singing. He wore rough garments (a dark blue inner robe covered by plain outer clothing, the attire of a senior official), a birch-bark hat, untied straw sandals, and leaned on a goosefoot-wood staff. When the elegantly dressed Zigong came to visit, Yuan Xian welcomed him with laughter but then withdrew, showing his refusal to conform to worldly conventions.

Finally, the passage criticizes two behaviors: "following worldly trends" (always acting according to popular opinion) and "forming cliques" (engaging in factionalism). It points out the proper approach should be: studying to cultivate oneself and teaching to help others, yet people today do the opposite. Here, "the hypocrisy of benevolence and righteousness" refers to using these virtues as cover for wicked deeds.

This passage provides commentary and exegetical explanations on several chapters from the Nanhua Zhenjing (i.e., Zhuangzi), focusing on key concepts:

Regarding the interpretation of "deceitful evil": Commentator Sima Biao observes that the most dangerous form of villainy is when one cloaks wickedness under the guise of benevolence and righteousness. This resembles wearing coarse hemp robes (yùn páo) to feign simplicity while harboring hypocrisy within.

On the concept of "nurturing aspirations": True cultivation lies in finding contentment in poverty while delighting in the Dao. Worn hemp garments with heels protruding through shoes (like Yan Hui), calloused skin that doesn't complain, and threadbare elbows showing through sleeves—all these praise the virtuous cultivation of sages during the Shang and Zhou periods.

Explaining "moral cultivation": Practitioners content with coarse congee (zhān zhōu) and hemp clothing maintain inner joy. Should sorrowful expressions (qiǎo rán) suddenly appear, it indicates being burdened by external matters. Authentic cultivation means maintaining a clear conscience (bù zuò).

The "lofty aspirations" section mentions virtuous figures like Prince Mou of Wei (enfeoffed at Zhongshan) and Zhanzi who, though dwelling near magnificent palaces (wèi què), remained indifferent to wealth and status. This emphasizes the importance of "valuing life's essence" (zhòng shēng)—failure to restrain desires makes one their slave, while maintaining spiritual purity (shén wú è) is fundamental.

The "delighting in the Dao" chapter records Confucius' experiences: enduring coarse meals (bù sǎn) without distress. After being ostracized in Lu, expelled from Qi, and encountering hardships in Song and Wei—reaching dire straits when stranded between Chen and Cai—he eventually returned to Lu and rose from Zhongdu magistrate to acting prime minister. When Qi feared Lu's ascendancy and sent female musicians to distract the Lu ruler, Confucius departed again. In Wei, the aging Duke Ling neglected governance and dismissed him—the origin of the phrase "erased footprints in Wei."

(Note: The original commentary contains numerous phonetic annotations and variant characters. This translation focuses on substantive content while omitting purely phonetic elements, supplemented with historical context for clarity.)

Confucius sighed deeply: "If someone would employ me to govern, results could be seen within a year, and great achievements within three." Yet he never received such an opportunity. In Song state, he suffered the humiliation of the felled tree—according to Records of the Grand Historian, while Confucius and his disciples were practicing rituals under a great tree, Minister Huan Tui sought to kill him. After Confucius departed, Huan ordered the tree cut down out of sheer spite for having sheltered the sage.

During his travels between states, Confucius encountered constant obstacles: he faced hardship in Shang (former Shang dynasty territory) and Zhou (Eastern Zhou lands); between Chen and Cai states, he was besieged—the Records recount that when King Zhao of Chu sent envoys to invite Confucius, ministers of Chen and Cai, fearing Confucius' potential influence in Chu, trapped his party in wilderness until provisions ran out and disciples collapsed from starvation.

The character "藉" here carries dual meanings: either "to destroy" or "to humiliate." "喟然" is an onomatopoeia depicting a deep sigh.

The text then cites three rulers who rose from adversity: Duke Huan of Qi cultivated strength during exile in Ju state; Duke Wen of Jin tempered his resolve while sheltered in Cao; King Goujian of Yue endured hardships at Mount Kuaiji (sleeping on brushwood and tasting gall). These sixteen characters appear in both the Jiangnan Guzang version and Lüshi Chunqiu.

Regarding Gongbo He: Gongbo (Earl of Gong), named He, cultivated virtue and honored scholars, earning widespread admiration. After King Li of Zhou's tyranny caused rebellion, leaving the throne vacant, feudal lords nominated Gongbo as successor, which he declined. Fourteen years later, a great drought struck—buildings caught fire, and divination blamed King Li's restless spirit. Duke Shao then installed King Xuan, while Gongbo retired to Mount Gong (west of modern Huixian, Henan), finding contentment at Qiushou Hill. The Jiangnan Guzang version records "Gongbo fulfilled his aspirations at Qiushou," with alternate versions citing "head of Gong Mountain" or simply "Qiushou."

Note: "Lianqing" refers to reclusive sages Bian Sui and Wu Guang—men of pristine virtue who embraced the Dao yet chose hermitage.

This passage elucidates related content from the "Great Ancestral Teacher" and "Abdicating Kings" chapters of the Nanhua Zhenjing (i.e., Zhuangzi), incorporating historical allusions and textual analysis.

Regarding the records of Yi Yin: Also known as Aheng, he sought to serve King Tang of Shang but lacked opportunity. Thus, as a retainer accompanying the bridal party of the ancient state of Youshen, he used culinary arts to expound the Dao of benevolent governance to Tang. An alternate account describes Yi Yin as a hermit whom Tang invited five times before he emerged, instructing the king about the "Uncrowned King" (a virtuous sage without throne) and the "Nine Types of Rulers," subsequently entrusted with state affairs.

Geographical考证: The place name "Choushui" appears as "Tongshui" or "Dongshui" in different editions, possibly located in Yingchuan or Fanyang commandery. "Lushui" (also "Lushui") was situated in Liaodong or Beiping commandery. The state of Guzhu in western Liaoning's Lingzhi County was the homeland of the virtuous brothers Boyi and Shuqi from late Shang dynasty.

Discussion of the "Abdicating Kings" chapter: Some question why sages like Wuguang chose drowning. The explanation lies in Zhuangzi's fundamental principle of returning to primal simplicity, which first requires renouncing worldly honors. This chapter extols transcendent ideals beyond mundane values, advocating non-conformity to preserve life's essence. While superficially valuing life, its true purpose is discarding fame and gain. Deeper analysis reveals immersion in worldly affairs as harmful. Though wearing coarse cloth and drinking gruel may sustain physical life, true Dao practitioners pursue higher realms—preferring purity of mountain streams to worldly entanglements.

The passage concludes by noting these phonetic and semantic analyses derive from older compilations that may contain imperfections. Through historical examples and textual考证, it illuminates Zhuangzi's philosophy of transcending power structures to pursue spiritual liberation.

The Nanhua Zhenjing (True Scripture of Southern Florescence) is in fact the Daoist classic Zhuangzi. What we have here is the content of its sixth volume. When ancient scholars annotated classics, they would divide the text into chapters and sentences (zhangju), while marking pronunciations and definitions (yinyi) - essentially creating annotated editions similar to what we compile today. This volume follows the same format as the previous five, using the version collated by Song dynasty scholar Chen Jingyuan as its basis to provide line-by-line commentary on the original Zhuangzi text.

It's noteworthy to understand the title Nanhua Zhenjing: During the Tang dynasty, Emperor Xuanzong conferred upon Zhuangzi the honorific title "Nanhua Zhenren" (Perfected Being of Southern Florescence), hence Zhuangzi became known by this sacred scripture name. This practice of bestowing honorific titles on Daoist classics - much like Confucius being titled "King Wenxuan" - reflects how ancient emperors venerated Daoism. The sixth volume likely contains content from the "Outer Chapters" or "Miscellaneous Chapters" of Zhuangzi, as the "Inner Chapters" are typically fully annotated in earlier volumes.