《南華真經章句音義》Vol. 7

This passage presents annotations and phonetic explanations from the Nanhua Zhenjing Zhangju Yinyi (Phonetic Meanings of the Zhuangzi by Chapter) concerning the "Robber Zhi" chapter in the Miscellaneous Chapters section. The main content includes:

The text first clarifies that the account of Confucius befriending Liu Xiahui (whose surname was Zhan, given name Huo, courtesy name Jiqin) is allegorical. According to Zuo's Commentary, Liu Xiahui lived during Duke Xi of Lu's reign, over eighty years before Confucius's time. By Zilu's death, the gap would have been 150-160 years, making genuine friendship impossible.

Annotations explain the meaning of "Robber Zhi": Li Qi's commentary on Records of the Han identifies Zhi as a notorious Qin dynasty bandit, while Master Huang's interpretation suggests he was Liu Xiahui's younger brother named Yong. Since Qin people called robbers "Zhi," he became known as Robber Zhi. The pronunciation of "Zhi" is noted (phonetically "cai yong qie").

Detailed explanations are provided for specific terms:

• "Xue shi kou hu" (breaking into houses) refers to burglary (Sima Biao's version uses "shu," meaning breaking door hinges)
• "Ru bao" (some versions use "bao") indicates a small walled town (as annotated by Zheng Xuan in Records of Rites)
• "Zhao" means proclamation or instruction
• "Kuai" denotes finely sliced meat
• "Bu" means to eat (citing Qu Yuan's usage)
• "Jiao xing" indicates wishful thinking or unrealistic hopes

The text describes Robber Zhi's attire: his "guan" (headpiece) was an ornate branch-like crown, and his "dai" (belt) was made of oxhide. Pronunciation notes and textual variants are provided.

Finally, it mentions that the record of "three virtues possessed by all people" is missing in Zhang Junfang's edition, with phonetic notations given for terms like "shao zhang" (young and old) and "yong han" (brave and fierce).

This passage primarily explains the pronunciation of certain terms and provides contextual background for allusions found in the Nanhua Zhenjing (i.e., Zhuangzi). We can understand it through several key points:

Regarding the term "共祭," here "共" is pronounced as "gōng" (恭), meaning "respectful." The phrase "恒民" appears in some versions as "顺民," referring to ordinary people.

The text mentions the legend of Chiyou: During the Yellow Emperor's reign, Chiyou was tyrannical and immoral. He engaged in a great battle with the Yellow Emperor at Zhuolu (located about 80 li southwest of present-day Zhuolu County in Hebei Province) and was ultimately captured and killed, with his body buried in separate locations. Zhuolu is an ancient place name.

It recounts the story of Confucius's disciple Zilu (Zhong You): Zilu had a bold and fierce temperament, fond of wearing a hat adorned with rooster feathers and carrying boar tusk ornaments. Later, he was transformed by Confucius's teachings on ritual propriety and became his student. Zilu later served as an official in the state of Wei. When he heard that Kuai Kui (later Duke Zhuang of Wei) was plotting rebellion with Kong Kui to seize power, he rushed to stop them. During the fight, his hatband was cut, and he declared, "A nobleman must die with his attire properly arranged." After retying his hatband, he was killed.

Regarding Confucius's travels through various states: He was repeatedly expelled from Lu, denied entry to Wei, and faced difficulties in Qi. The Records of the Grand Historian (Shiji) notes that when Confucius went to Qi, he sought to approach Duke Jing of Qi through Gao Zhaozi, studying the Shao music with Qi's court musicians so intently that for three months he couldn't even taste the flavor of meat. Though Duke Jing treated him with courtesy, his status remained between that of the Ji and Meng clans. Later, when Qi's ministers plotted against him, the duke—claiming he was too old to employ Confucius—forced him to leave. This is the origin of the phrase "reduced to hardship in Qi." Additionally, the text references his being besieged in the states of Chen and Cai.

These explanations primarily provide background knowledge for reading Zhuangzi, clarifying the historical figures and events alluded to in the text, as well as the pronunciation and meaning of certain specialized terms.

This passage recounts the fates of several historical figures and recluses, revealing the moral dilemmas of survival in turbulent times.

Emperor Yao did not pass the throne to his unfilial son Danzhu, but instead chose Shun as his successor. Facing abuse from his blind father Gusou, some say Shun left home to escape hardship. Yu the Great worked himself to exhaustion controlling floods, resulting in partial paralysis. King Tang of Shang exiled the tyrant Jie to Mingtiao. King Wu of Zhou overthrew King Zhou of Shang, executing him at Muye. King Wen had previously been imprisoned by King Zhou at Youli (a Shang dynasty prison in present-day Tangyin, Henan).

Historical records state that King Zhou had Marquis Jiu minced into paste. When Marquis Ji Chang (later King Wen) heard this, he secretly sighed. Chong Houhu reported this to King Zhou, who then imprisoned the Western Marquis in Youli for seven years.

The narrative then turns to Bao Jiao, a Zhou dynasty recluse. Clad in tattered clothes while gathering wild vegetables with a basket, he encountered Zigong. When asked why he lived in such destitution, Bao Jiao replied: "Too many in this world have abandoned the Dao's teachings—how could I not be like this? To persist when knowing others won't understand is obstinacy; to remonstrate endlessly with a foolish ruler destroys one's integrity. Yet I cannot give up—am I deluded by personal gain?" Zigong countered: "If you consider the world corrupt, why pick vegetables here?" Bao Jiao sighed: "The worthy value action over withdrawal, and principled scholars endure humiliation to preserve their Qi (vital energy)." He then discarded his vegetables and starved himself to death by the Luo River. Later commentators said: "A mountain too jagged cannot form peaks; waters too narrow cannot become deep pools—those with extreme conduct lack abundant De (Virtue). Bao Jiao's harsh rigidity ultimately appeared inauspicious."

Finally, the story recounts Shen Tu Di, a Shang dynasty recluse. Preparing to drown himself in protest against the times, he was stopped by Cui Jia who argued: "Sages should save people from suffering like parents care for children." Shen Tu Di responded: "Jie executed Guan Longpang and Zhou killed Bi Gan—both rulers fell. Wu killed Wu Zixu and Chen killed Xie Zhi—both states perished. Kingdoms collapse not for lack of worthy men, but from failing to employ them."

This passage recounts two famous historical anecdotes that both illustrate the principle of "rejecting fame and maintaining moral integrity."

The first story concerns Jie Zitui, a minister of the Jin State during the Spring and Autumn period. After Duke Wen of Jin (Chong'er) returned from nineteen years of exile to claim the throne, he rewarded his loyal followers but overlooked the reclusive Jie Zitui. When Jie's mother urged him to seek recognition, he replied: "Stealing others' possessions makes one a thief—how much worse is it to claim Heaven's merits as one's own?" He believed those courting rewards were deceiving their ruler. Ultimately, mother and son chose seclusion in Mianshan Mountain. When the duke realized his oversight and sent men to find Jie—who was rumored to be in Mianshan—he ordered the mountain set ablaze to force him out. Jie Zitui refused to emerge and perished clinging to a tree. The remorseful duke renamed the mountain Jieshan in his honor.

The second story involves Weisheng (also called Weisheng) of Lu State, known for his famous act of keeping faith. Having promised to meet a woman beneath a bridge, he clung to a pillar when she failed to appear and floodwaters rose, drowning rather than break his word. The text employs vivid metaphors—"ritually dismembered dogs" (referring to sacrificial rites) and "wandering swine"—to lament how these six figures (likely referencing various moral exemplars) all met tragic ends like vagrant beggars. This serves as poignant commentary on how moral steadfastness often brings misfortune.

Both stories embody the Daoist ideal of "withdrawing after accomplishing one's task" (功成身退). Though Jie Zitui's rejection of honors and Weisheng's adherence to promises led to tragic outcomes, their unyielding principles earned enduring admiration. The exclamation "How incorruptible!" (廉乎) precisely praises this quality of unsullied moral integrity.

This passage recounts two famous historical tales of loyal ministers and a discussion on virtue (De).

The first story concerns Wu Zixu, a minister of the Wu State during the Spring and Autumn period. He advised King Fuchai against underestimating the enemy, but the king refused to listen. Kneeling in despair, Wu Zixu lamented: "How tragic! To serve such a foolish ruler—a loyal minister cannot even speak his mind." At court, slanderers held sway while corruption flourished; flattery became commonplace, turning black into white. These petty men persecuted the loyal and virtuous, ultimately leading to Wu's destruction—its ancestral temples ruined, altars of state abandoned, cities reduced to rubble, and palaces overgrown with thorns. In fury, King Fuchai granted Wu Zixu the Shulou sword to commit suicide. After his death, the king had his corpse stuffed into a leather sack and thrown into the river.

Next comes the story of Bi Gan, uncle of the tyrannical King Zhou of Shang. When the king wallowed in debauchery, Prince Weizi repeatedly remonstrated to no avail and finally left. Bi Gan declared: "As ministers, we must remonstrate even at the cost of our lives—how else shall the people survive?" He spoke bluntly to the king, who raged: "I've heard a sage's heart has seven apertures—is this true?" He then executed Bi Gan and cut open his heart to examine it.

The discussion on "practicing righteousness" cites the example of Zizhang (Zhuan Sunshi, a disciple of Confucius) to explore virtue (De). Those who gain profit through improper means remain inwardly unfulfilled. Why not cultivate virtue to attain true satisfaction? When one governs oneself through Dao and righteousness, even thieves would feel ashamed. The passage concludes with Duke Huan of Qi (Xiao Bai), who killed his nephew Jiu yet married his sister-in-law.

Through these historical anecdotes, the text reveals the tragedy of loyal ministers who suffered persecution for honest counsel, while emphasizing the importance of virtue cultivation and satirizing those who seek profit by any means.

This passage examines historically paradoxical phenomena in political ethics, focusing on acts like "regicide" and "kinslaying."

When Confucius heard that Tian Chengzi (a powerful minister of Qi) had assassinated Duke Jian of Qi, he immediately bathed, changed into formal attire, and petitioned Duke Ai of Lu to launch a punitive expedition. This seemed like upholding the righteousness of ruler-subject relations, yet later Confucius accepted gifts from Tian Chengzi, creating an apparent contradiction in his words and deeds.

The text cites several historical cases: Emperor Yao did not pass the throne to his eldest son Danzhu (said to be unworthy); Emperor Shun exiled his half-brother Xiang (though Mencius claims Shun enfeoffed Xiang in Youbi but kept him as a commoner); Wang Ji (Ji Li), a Zhou dynasty ancestor, inherited the throne because his elder brothers Taibo and Zhongyong voluntarily fled to the barbarian lands of Jing to yield their claim; and the Duke of Zhou (Dan) executed his rebellious brothers Guan Shu and Cai Shu, though this was done under King Cheng’s orders to suppress rebellion.

These examples reveal that the Confucian ideals of loyalty and filial piety often clashed with realpolitik. Moral frameworks like the "Five Bonds" (the fundamental relationships governing social order: heaven-earth, sun-moon, ruler-subject, father-son, and husband-wife) and the "Six Positions" (the hexagram lines in the Yijing, symbolizing ethical hierarchies such as ruler-subject and father-son) were frequently violated in power struggles.

The passage concludes with an anecdote about Confucius being detained by rebels in Pu during his stay in Chen, where his disciple Gongliang Ru fought fiercely to rescue him. Though seemingly tangential, this episode may imply that even sages could not escape moral dilemmas in times of chaos.

This passage recounts several historical anecdotes and Confucius' experiences:

When Confucius traveled between states with five private carriages, a tall, virtuous and courageous attendant said to him: "When we were in danger at Kuang with you before, and now we face peril again here—this is surely fate. I would rather fight to the death." The men of Pu grew fearful and told Confucius: "If you promise not to go to Wei, we'll let you go." After establishing this covenant, Confucius departed through the eastern gate—yet still proceeded to Wei. Zigong asked: "Can one break a covenant?" Confucius replied: "An oath made under compulsion is not recognized by the spirits."

The text also references several classical allusions: Before Wu Zixu was executed by the King of Wu, he demanded his eyes be gouged out and hung on the eastern gate so he could witness Yue's destruction of Wu; "Upright Gong" reported his own father for stealing a sheep; Weisheng died clinging to a pillar to keep his promise; Crown Prince Shensheng of Jin, framed by his stepmother Li Ji, chose suicide over defending himself, fearing his aged father couldn't live without Li Ji's care.

Finally, it mentions Confucius being unable to see his mother during his travels, and Kuang Zhang (a Qi minister) being exiled for admonishing his father, never meeting him again. These stories explore conflicts between loyalty, filial piety, integrity and reality. The term "footless" (or "ignorant") here refers to investigating the true Dao without forgetting one's roots—when discussing ruler-minister relations, one should follow the Dao while remembering fundamentals.

(Note: This composite passage primarily reflects Confucian reflections on loyalty, filial duty and moral choices in adversity. Its inclusion in the Daoist classic Nanhua Zhenjing demonstrates the tradition's accommodation and reconsideration of Confucian ethics.)

This passage primarily explains the pronunciation and meanings of terms from the Nanhua Zhenjing (Classic of Southern Florescence), addressing several key concepts:

Regarding the interpretation of "not pursuing wealth and rank": It clarifies that truly realized Daoists refrain from seeking worldly prosperity not due to incapacity, but through conscious transcendence of mundane concerns. Those self-proclaimed "transcendent scholars" who consider themselves superior are actually vulnerable to external influences—when they attain wealth and status, they paradoxically develop deeper anxieties and fears (the phrase "canda zhi kong" refers to profound dread).

The text cites the historical account of King Tang's campaign against Count Ge: When King Tang of Shang attacked Count Ge for neglecting sacrificial rites, and later during his military campaigns, the common people would say, "We await our sovereign to deliver us." This illustrates how warfare provokes widespread resentment ("zheng sichu" denotes stirring conflicts in all directions).

Pronunciation guides and definitions for specialized terms:

• "Gai" describes the state of food just being swallowed
• "Fenxu zhi qi" refers to stagnant or obstructed internal energy (Qi)
• "Qijiao" indicates a haggard facial appearance
• "Nei zhouqi" denotes tightly fortified internal structures
• "Caidan" is interchangeable with "dan" (elixir); some versions use "qiliao," meaning entwined or coiled

These annotations provide essential phonetic and semantic explanations for obscure terms in the Nanhua Zhenjing, demonstrating classical scholars' textual research. The noted variations between versions like the Zhang Junfang edition and Jiangnan ancient manuscripts reflect textual evolution during transmission.