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1 Corso di Laurea magistrale (ordinamento ex D.M. 270/2004) in LINGUE E CULTURE DELL ASIA ORIENTALE Tesi di Laurea Titolo Rewriting in modern Chinese an early Chinese text: the case of H. Roth's translation of Nei Ye Relatore Ch. Prof. Attilio Andreini Laureanda Pi-Hsia CHI Matricola Anno Accademico 2011 / 2012

2 Rewriting in modern Chinese an early Chinese text: the case of H. Roth s translation of Nei Ye 1. Why Nei Ye is important 2. Harold D.Roth s translation of Nei Ye 3. The question to read and rewrite H. D. Roth s Nei Ye in modern Chinese 1. Nei Ye is probably the oldest mystical text of early Taoism of forth century B.C. of late Warring States which is in the chapter 49 of the Kuan Tzu, which in the Ssu-pu ts ung-k an edition is in book 16. Kuan Tzu this voluminous text contains the idea of politics and economics, but this 49 th chapter as an earliest mystical work of Taoism has finally caught more attention since 1973 in Ma-wang-tui discovering the texts written on bamboo and silk, the manuscripts of the Lao Tzu and four texts attached to Lao Tzu, called Huang-ti ssu-ching. These texts offer the new evidences of the early Chinese Thought, especially for the philosophic thinking of Huang Lao and Lao Tzu Nei Ye is important is because Nei Ye is one of the most closely literary form with a series of poetic verses and philosophical thought of Lao Tzu. Nei Ye presented a mystical practice which appears in all the early Taoist texts as the Lao Tzu, the Chuang Tzu, and Huai-nan Tzu. Its practice of guided breathing meditation and inner cultivation and the cosmology of the Way (Tao) on the base, the concepts that appear in medical literature on physical and macrobiotic hygiene, to maintain health and prolong life. Nei-Ye is translated as Inward Training, can be said it is one kind of self-discipline training. Nei means inward or inner, ye means achievement or working, the text points out the proper way of physical movement, and suggests the suitable way of eating and drinking. Moreover, the cultivation of mind will develop the inner power then emerges the real wisdom. 2. About Harold D. Roth Harold D. Roth is professor of Religious Studies and East Asia Studies at Brown University. Roth is a specialist in early Chinese religious thought, Taoism, the history of East Asian Religions, the comparative study of Mysticism and a pioneer in the developing field of contemplative studies. His book: Original Tao: Inward Training (Nei Ye) 1

3 Since the recovered ancient texts from Ma-wang-tui, got a revolution of early Chinese thought, in Roth s Original Tao presents a complete translation and commentary of Nei Ye, the oldest mystical Taoism text of fourth century B.C. Roth uses the Western scholar s study method to explain and translate by comparing with the Ma-wang-tui new emerged Huang-ti ssu-ching, and the varies important Western, the Chinese and Japanese references of mystical Taoism. The base-text for Roth s translation is the Ssu-pu Ts ung-k an edition of the Kuan Tzu, he divided the text into 26 verses, the emendations are according to the following notations: <A>: delete character A B : insert character B A (B): character A is to be read as B, this way is used as phonetic loan characters, There are five sources that Roth uses for emendation: 1. Kuo Mo-jo, Hsu Wei-Yu, and Wen I-to, Kuan Tzu chi-chiao 2. Jeffrey Riegel, the Four Tzu Ssu Chapters of the Li Chi 3. Chao Shou-cheng, Kuan Tzu t ung-chieh 4. Ma Fei-Pai, Kuan Tzu Nei-yeh p ien chi-chu 5. Endo Tetsuo, Kanshi, Shinshaku kambun taikei edition Roth thinks Nei Ye is a collection of poetic verses on the nature of the Way (Tao) and inner cultivation. His translation technical terms takes into the Western philosophy: such as the thought between the mind and the body, the energy and the matter to compare with Chinese Ch i and translate as vital energy and vital breath. The most concentrated Ch i is called Ching: vital essence, can be presented in two levels: can be inside all of the things in the world, and can be within us, just we do not know Ching is always with us, those who understand it called sage! 3. Here I rewrite Roth s English translation of ancient Nei Ye into modern Chinese. On the left is Roth s translation, the middle is the Nei Ye text and on the right is my translation. Under each verse there are two kinds of notes: with this sign (1) is Roth s note, and with this sign is my note. Besides, I have translates chapter three and chapter five of Roth s Original Tao, Chapter 3 is the teaching of Nei Ye which gives an thematic overview with 26 verses. Roth analysis the Nei Ye by topics which are different from all the other scholars ways to translate the text. Chapter Five gives the context of Early Chinese Taoism, The full text Roth translated into the mysterious life energy also concluded that the Ch i, vital energy is freely to come and go. And to be attained must be calm. Restraint sensory needs and 2

4 desires, so that nothing will affect you, hurt you. This is the purpose of inner cultivation. 3. The questions to rewrite Roth s translation Nei Ye texts were written in ancient Chinese language, however; Roth s English versions are very elegant and with the biggest efforts for emendation. Thus, from the modern Chinese way get questions that seems in English way maybe is right to explain all! The questions are about: First: The translation of Chinese tradition thinking: Ch i Second: The main idea of Nei-Ye :Ching Third: The Mind is Xin, the heart? Forth: Shen? A spirit? How to explain numinous? Fifth: Zheng! Is it a square? Or it is a verb. to be aligned? To rewrite Roth s English version of Nei Ye help me to understand more this important early Chinese text. The way of inner cultivation until now the modern world is still working. 3

5 羅浩 1 1. The vital essence of all things: 2. It is this that brings them to life. 3. It generates the five grains below 4. And becomes the constellated stars above. 5. When flowing amid the heavens and the earth 6. We call it ghostly and numinous. 7. When stored within the chests of human beings, 8. We call them sages. 管子 內业 1 1. 凡物之精 2. 此則為生 3. 下生五穀 4. 上為列星 5. 流 < 於 > 天地 < 之 > 間, 6. 謂之鬼神 7. 藏於胸中, 8. 謂之聖人 白话白 1 1. 所有事物 的生命要 素, 精 : 2. 是它带给它们活力 3. 它使五穀生长 4. 在天上化成群星 5. 流布在天地间, 6. 我们叫它像鬼似的 且虛渺的 7. 当存在人的胸中, 8. 我们叫他们圣人 注释羅浩 : (1) 哈伦 ( 王安国 / 哈伦, 第 159 页 ) 刪去这句, 他认为从尹注导入, 但会破坏句对应结構 且生和星的押韻被移除 Roth 不接受几位學者的第二句刪, 除这是沒有必要的校訂 (2) 哈伦 ( 王安国 / 哈伦 ), 第 159 页 ) 刪去這两个字, 使维持四言一句 哈伦非常系統化的维持 內业 的規律, 像他一样, 这种方法我喜欢, 我认为这文章, 常常不是這样有条理, 所以我认为这是一种試验 all things 所有的事物 ; 在陈鼓应 : 管子四篇管子四篇诠释诠释 三民书局 2007 年第 89 頁里, 翻译为译为万物 ; 而在湯孝純, 注释的 新译管子管子读本 三民书局,2006 年, 第 618 頁, 翻译为所有的事物所有的事物 Vital essence 是生命的要素, 精 ; 即羅浩羅浩的精, 我选择照英文字面意义來用來用现代中文直译 管子 內业 的鬼神, 对羅浩而言不是名而言不是名词, 而是用形容 词 gostly, numinous 因他敘术这像是一神祕的如鬼神, 虛渺的 力量, 是可以流布在天 地 人之间 4

6 羅浩 2 1. Therefore this vital energy is(1): 2. Bright! as if ascending the heavens; 3. Dark! as if entering an abyss; 4. Vast! as if dwelling in an ocean; 5. Lofty! as if dwelling on a mountain peak. 6. Therefore this vital energy [that is the vital essence] 7. Cannot be halted by force, 8. Yet can be secured by inner power [Te]. 9. Cannot be summoned by speech, 10. Yet can be welcomed by the awareness. 11. Reverently hold onto it and do not lose it: 12. This is called developing inner power. 13. When inner power develops and wisdom emerges, 14. The myriad things will, to the last one, be grasped(2). 管子 內业 2 1. 是故 < 民 > 此 氣 (3): 2. 杲乎如登於天 3. 杳乎如入淵 4. < 綽 > 綽 乎如在於 海 (4) 5. < 卒 > 崒 乎如在於以 己 屺 (5) 6. 是故此氣也 7. 不可止以力 8. 而可安以德 ; 9. 不可呼以聲 10. 而可迎以 < 音 > 意 (6) 11. 敬守勿失 : 12. 是謂成德 13. 德成而智出, 14. 萬物 < 果 > 畢 得 (7) 白话白 2 1. 因此这生命要素, 精 : 2. 如此明亮! 彷彿登上 了天 3. 如此幽暗! 彷彿进入 深淵 4. 如此广大! 彷彿身处 大海里 5. 如此高耸! 彷彿身处 高山頂 6. 因此这生命要素, 精 7. 它不会被外力所停止 8. 而可被內在力量德所 保障 9. 不能被言语所召喚 10. 而可以用意志去迎合 11. 虔敬地守住它而不可 以失去它 : 12. 这就是所谓的內在力 量德的养成 13. 当內在力量德养成就 能產生智慧, 14. 这无数的万物直到最 后可以被得到 5

7 注释 (1) 第一到第六行的精引用第一节的精 第八节也定义为集中且飄渺的气 (2) 第六到第十四行反应孟丘的建议而不是宋人对练气得過度意识控制 在这节精存透过气的集中及沉思然後产生內在力量德 (3) 由丁士涵和周所校正 管子集校 781 页和 121 页民是此的字误这保留与第六句语意和句法的对应 是由于抄写的人无法清处分辨原文而写下形似的字 (5) 我照豬饲博文的校正将 卒 改为 崒 从郭沫若将 己 改为 屺 以保持意思与第四句对应 (6) 这是 Yasui 和王念孙的見解校 音 为 意 照晚明張榜版本 王认为在早期文章里這两字常互用在第八节里也有 (7) 王念孙校正果為毕认为是字误 管子集校 782 页 湯孝純, 注释的 新译管子读本 译成 卒 和 己 表示突然地就在自身! 陈鼓应 管子四篇 : 管子四篇诠释 第 88 页, 卒 同 崒 译成聚集, 收聚 ; 己 译成在人身中 我选择选择如 Roth 的高耸, 如在高山頂! 如此对应于 天, 淵, 海 和 山! (4) 由丁士涵所校正 管子集校 781 页 认为有問题的字意 軽柔 而提出 广大 较佳 陈鼓应 : 管子四篇管子四篇诠释 第 88, 89 页, 心術下 正作, 万物毕得 如同孟子的万物皆备於我於我 6

8 羅浩 3 1. All the forms of the mind(1) 2. Are naturally infused and filled with it [the vital essence], 3. Are naturally generated and developed [because of] it. 4. It is lost 5. Inevitably because of sorrow, happiness, joy, anger, desire, and profit-seeking. 6. If you are able to cast off sorrow, happiness, joy, anger, desire, and profit-seeking(2). 7. Your mind will just revert to equanimity. 8. The true condition of the mind 9. Is that it finds calmness beneficial and, by it, attains repose. 10. Do not disturb it, do not disrupt it 11. And harmony will naturally develop. 管子 內业 3 1. 凡心之形 2. 自充自盈 3. 自生自成 4. 其所以失之 5. 必以憂樂喜怒欲利 6. 能去憂樂喜怒欲利, 7. 心乃反 < 濟 > 齊 (3) 8. 彼心知情 9. 利安以寧 10. 勿煩勿亂 11. 和乃自成 白话白 3 1. 心智的所有形态 2. 是自然地充入和充滿 它 [ 生命要素, 精 ], 3. 是自然地生成和发展 因为有它 [ 生命要素, 精 ] 4. 失去了它 5. 必定是因為忧 乐 喜 怒 慾望及利益的 找寻 6. 如果你能去除忧 乐 喜 怒 慾望及利益的 找寻 7. 你的心回复到镇定 8. 心的真正狀态 9. 是它找到安宁的好处 来得到宁静 10. 不要烦扰它, 不要扰 乱它 11. 则和谐自然发展 注释 (1) 马非白将心之形译成不同心的狀态 : 有优越的心 平定的心等等 赵守正认为和身体上的心有关 Roth 则认为总体而言与意识有关, 进一步的资料参看第八节和第三章 (2) 哈伦认为这四情感是从第二十二节的错误混淆 ( 王安国 / 哈伦, 第 153 页 ) 然而乐和憂, 在那节排列不同, 我看沒有必要做这校訂 (3) 哈伦校正同音字较合文意 我选择 心乃反济, 当和谐自然生成, 我們的心也回复到平静 7

9 羅浩 4 1. Clear! as though right by your side. 2. Vague! as though it will not be attained. 3. Indiscernable! as though beyond the limitless. 4. The test of this is not far off: 5. Daily we make use of its inner power. 6. That Way is what infuses the body, 7. Yet people are unable to fix it in place. 8. It goes forth but does not return, 9. It comes back but does not stay. 10. Silent! none can hear its sound. 11. Suddenly stopping! it abides within the mind. 12. Obscure! we do not see its form. 13. Surging forth! it arises with us. 14. We do not see its form, 15. We do not hear its sound, 16. Yet we can perceive an order to its accomplishments. 17. We call it the Way. 管子 內业 4 1. < 折折 >( 皙皙 ) 乎如在 於側 (1) 2. 忽忽乎如將不得 3. 渺渺乎如窮無極 4. 此稽不遠 5. 日用其德 6. 夫道 < 者 > 所以充形 < 也 >(2) 7. 而人不能固 8. 其往不復 9. 其來不舍 10. < 謀 > 寂 乎莫聞其 音 11. 卒乎乃在於心 12. 冥冥乎不見其形 13. 淫淫乎與我俱生 14. 不見其形, 15. 不聞其聲, 16. 而序其成 : 17. 謂之道 白话白 4 1. 清晰! 宛如在你身边 2. 模糊! 宛如无法得到 它 3. 渺远宛如超越了极限 4. 测试它不是如此遙远 5. 每天我们都会用道內 在力量德 6. 这到就是充滿我们的 身体 7. 但人沒有能力把它定 住在一个地方 8. 它往前但不返回 9. 它回来又不停留 10. 如此寂静沒有人可以 听到它的声音 11. 突然停下! 它停在心 里 12. 昏暗! 我们看不到它 的形体 13. 上昇向前它与我们共 生 14. 我们看不到它的形体, 15. 我们聽不到它的声音, 16. 但我們可以理解它的 成就 : 17. 我们称它为道 8

10 注释 (1) 一假借字语音的校正丁士涵 管子集校,782 页 (2) 哈伦刪去這两语法连接词保持格律, ( 王安国 / 哈伦, 第 154 页 ) 文意翻译是 道是充盈人物貭形体的東西 (3) 王念孙 管子集校,783 页, 以 说文 中 寂 和 谋 形近, 校正为字误, 並不是因为现代的书写不同 陈鼓应 : 管子四篇管子四篇诠释 第 93 页, 淫淫乎译成 绵绵不断, 如此道与生命共存 湯孝純, 注释的 新译管子读本, 第 620 页, 淫淫乎译成 浸潤, 如此道浸潤我们共同存在 按照英文句意, 我翻成 上昇向前 它与我们共生! 和 翻译大不相同大不相同 9

11 羅浩 5 1. The Way has no fixed position; 2. It abides within the excellent mind. 3. When the mind is tranquil and the vital breath is regular, 4. The Way can thereby be halted. 5. That Way is not distant from us; 6. When people attain it they are sustained 7. That Way is not separated from us; 8. When people accord with it they are harmonious. 9. Therefore: Concentrated! as though you could be roped together with it. 10. Indiscernable! as though beyond all locations. 11. The true state of that Way: 12. How could it be conceived of and pronounced upon? 13. Cultivate your mind, make your thoughts tranquil, 14. And the Way can thereby be attained. 管子 內业 5 1. 夫道無所 : 2. 善心安 ( 焉 )< 愛 > 處 (1) 3. 心靜氣理, 4. 道乃可止 5. 彼道不遠 ; 6. < 民 > 人 得以產 (2) 7. 彼道不離 ; 8. < 民 > 人 因以 < 知 > 和 (3) 9. 是故 < 卒 卒 > 萃萃 乎其如可與索 (4) 10. < 眇眇 > 渺渺 乎其 如窮無所 (5) 11. < 被 > 彼 道之情 (6): 12. 惡 < 音 > 意 與聲 (7) 13. 修心靜 < 音 > 意 ; 14. 道乃可得 白话白 5 1. 道沒有固定的居所 : 2. 它安处在良善的心 3. 当心很平靜生命气息 很规律, 4. 道就會停住在那里 5. 道离我们不遠 ; 6. 当人们得到道得以维 持 7. 道不和我们分离 ; 8. 当人们和道一致得以 和谐 9. 因此集中它宛如你被 绳索和道绑在一起 10. 难辨识的宛如超越了 所有地方 11. 道的真正情況 : 12. 它的想像和声音为何 13. 修養你的心让你的意 念平静 ; 14. 因此可以得到道 10

12 注释 (1) 張炳林 管子集校, 第 783 页, 马費白, 赵守正认为 安 是 焉 的音的假借字, 译为 于是 王念孙 管子集校, 第 783,784 页, 等校爱为处这恢复了押韻 (5) 马非白校正使第四节第三句保持一致文字的変动意义也从细小到广大 (6) 郭沫若校正 管子集校, 第 784 页 (2) 马非白校正第八行认为唐 朝將民改為人 (7) 張佩伦认为是字误做了语 义校正, 马費白同意此校正 (3) 郭沫若校正恢复了和离押韻 管子集校, 第 784 页它看似字形之误 (4) 哈伦保持格律, 刪 是故, 但 Roth 认为要保留 許维趜 管子集校, 第 784 页,Roth 重复卒字读 卒 为 崒 (8) 这语义校正是許多学者认为是字误 湯孝純, 注释的 新译管子读本, 第 620 页索, 译成 索求 : 道忽然之间可以索求得到它得到它 照英文字意, 则为宛如你被绳索和道索和道绑在一起在一起 11

13 羅浩 6 1. As for the Way: 2. It is what the mouth cannot speak of, 3. The eyes cannot see, 4. And the ears cannot hear. 5. It is that with which we cultivate the mind and align the body.(1) 6. When people lose it they die; 7. When people gain it they flourish. 8. When endeavors lose it they fail; 9. When they gain it they succeed. 10. The Way never has a root or trunk, 11. It never has leaves or flowers. 12. The myriad things are generated by it; 13. The myriad things are completed by it. 14. We designate it the Way. 管子 內业 6 1. 道也者 : 2. 口之所不能言也, 3. 目之所不能視也, 4. 耳之所不能聽也 5. 所以修心而正形也 6. 人之所失以死, 7. 所得以生也 8. 事之所失以敗, 9. 所得以成也 10. 凡道 : 無根無莖, 11. 無葉無榮 12. 萬物以生, 13. 萬物以成 14. 命之曰道 白话白 6 2. 所谓道 : 3. 它就是嘴巴不能说出, 4. 眼睛看不见它, 5. 且耳朵聽不到它 6. 它就是我们用以修养 心和端正身体 7. 当人们失去它会死去, 8. 当人们得到它就能生 存 9. 失去它做事会失敗, 10. 当人们得到它就能成 功 11. 道从未有根和茎干, 12. 它从未有叶和花 13. 这无数的万物因为它 而得以生长, 14. 这无数的万物因为它 而得以有成就 15. 我們给它命名为道 注释 (1) 端正形体是指坐的正且固定在某一地, 让气在身体五大系统里和谐流通 道无根茎也无花叶, 然而万物因它而生長, 也靠它而成 所以称它为道 12

14 羅浩 7 1. For the heavens, the ruling principle is to be aligned. 2. For the earth, the ruling principle is to be level. 3. For human beings the ruling principle is to be tranquil. 4. Spring, autumn, winter, and summer are the seasons of the heavens. 5. Mountains, hills, rivers, and valleys are the resources of the earth. 6. Pleasure and anger, accepting and rejecting are devices of human beings.(1) 7. Therefore, the Sage: 8. Alters with the seasons but doesn t transform, 9. Shifts with things but doesn t change places with them. 管子 內业 7 1. 天主正 ; 2. 地主平 ; 3. 人主 < 安 > 靜 (2) 4. 春秋冬夏, 天之時也 5. 山陵川谷, 地之 < 枝 > 材 (3) 6. 喜怒取予, 人之謀也 7. 是故, 聖人 8. 與時變而不化, 9. 從物 遷 而不移 (4) 白话白 7 1. 天的主导原则是公正 ; 2. 地的主导原则是均平 ; 3. 人的主导原则是平静 4. 春秋冬夏, 是天的時 令 5. 山丘陵河川山谷, 是大 地的資源 6. 喜乐憤怒取受和反对, 是人的谋略 7. 因此, 圣人 8. 跟随着季节卻不改変, 9. 随着事物移動卻不更 改它们 注释 (1) 羅浩照趙守正 管子集校, 的翻译写 (2) 許刪去安以保持前三句的对应 (3) 王念孙为了押韻, 校正 材, 时, 谋 管子集校,785 页, 因管子其他文章有类似多位學者也同意 (4) 許照尹的注解校正使保持 句子的对应 13

15 羅浩 8 1. If you can be aligned and be tranquil, 2. Only then can you be stable. 3. With a stable mind at your core, 4. With the eyes and ears acute and clear, 5. And with the four limbs firm and fixed, 6. You can thereby make a lodging place for the vital essence. 7. The vital essence: it is the essence of the vital energy. 8. When the vital energy is guided, it [the vital essence] is generated, 9. But when it is generated, there is thought, 10. When there is thought, there is konwledge 11. But when there is knowledge, then you must stop. 12. Whenever the forms of the mind have excessive knowledge, 13. You lose your vitality. 注释 (1) 哈伦 ( 王安国 / 哈伦 ), 第 157 页, 校正 道 和 通 认为是字形上的错誤 但我认为的 道 就是 导引, 更合上下文在 莊子 的第十五篇 淮南子 第七篇及馬王堆文中有提及我不认为这暗示身体的锻练但我的确认为是这节讨论气的引导 管子 內业 8 1. 能正能靜 2. 然后能定 3. 定心在中, 4. 耳目聰明, 5. 四肢堅固 : 6. 可以為精舍 7. 精也者, 氣之精也 8. 氣 < 道 > 導 乃生, 9. 生乃思, 10. 思乃知, 11. 知乃止矣 12. 凡心之形 : 13. 過知失生 白话白 8 1. 如果你能端正又能平 静 2. 然后你會安定 3. 有一安定的心在心中 间, 4. 有著敏銳又明亮的耳 朵和眼精, 5. 且有著结实坚固的四 肢 : 6. 因此你可以成为生命 要素精的住所 7. 生命要素精是生命能 量气的要素 8. 当生命能量气被导引 生命要素精就能生成 (1), 9. 但当他生成就会有思 想, 10. 当有了思想就会有智 慧, 11. 当有了智慧你就必須 停住 12. 每当心的形体有过多 思虑智慧 13. 你会失去生命力 14

16 羅浩 9 1. Those who can transform even a single thing, call them numinous ; 2. Those who can alter even a single situation, call them wise. 3. But to transform without expending vital energy; to alter without expending wisdom: 4. Only exemplary persons who hold fast to the One are able to do this.(1) 5. Hold fast to the One; do not lose it, 6. And you will be able to master the myriad things. 7. Exemplary persons act upon things, 8. And are not acted upon by them, 9. Because they grasp the guiding principle of the One. 管子 內业 9 1. 一物能化, 謂之神 2. 一事能變, 謂之智 3. 化不易氣, 變不易智 ; 4. 唯執一之君子能為此 乎 5. 執一不失, 6. 能君萬物 7. 君子使物, 8. 不為物使 9. 得一之理 白话白 9 1. 那些可以甚至转化一 個事物的, 称它们如神 般的 2. 那些可以甚至変化一 個事物的, 称它们有智 慧的 3. 但转化而不消耗生命 能量, 气, 変化而不消 耗智慧 ; 4. 只有君子執守 一 道 的可以做得到 5. 執守 一 道不要失去 它, 6. 如此能掌握无数的万 物 7. 君子使用万物, 8. 而不被万物所支使 9. 因为他们得到 一 道 的导引原则 注释 (1) 羅浩认为这一节里在不同句提出的 執一 有雷同于 老子 第十, 十四, 十五, 二十二, 三十二及五十二章都是指道 陈鼓应 : 管子四篇管子四篇诠释诠释 第 101 页, 一 译成 专一 是照尹知章对 心术下 的说明, 这和的见解不同解不同 15

17 羅浩 With well-ordered mind within you, 2. Well-ordered words forth from your mouth, 3. And well-ordered tasks are imposed upon others. 4. Then all under the heavens will be well ordered. 5. When one word is grasped, 6. All under the heavens will submit. 7. When one word is fixed, 8. All under the heavens will listen. 9. It is this [word Way ] to which the saying refers.(1) 管子 內业 治心在中 : 2. 治言出於口, 3. 治事加於人 4. 然則天下治矣 5. 一言得 6. 而天下服 ; 7. 一言定 8. 而天下聽 9. < 公 > 此 之謂也 (2) 白话白 有修治的心在你心中 : 2. 有合宜的话说出于口, 3. 有合宜的事施予他人 4. 然后天底下所有的事 就能被治理好 5. 当得到一言 6. 天底下所有的事就能 順服 ; 7. 当确定了一言 8. 天底下所有的事就能 听从 9. 这就是 [ 道 字 ] 所要 说的 注释 (1) 在第十四章澄清了 一言 就是 道, 它处在安静及修治的心在一特別的地方叫 心里的心 (2) 王念孙校正依上下文意思, 认为是字誤 这是我 治心在中 的意思 尹注 治心之谓 不過豬饲博文提出有可能由 心 字而変出 不论我们選哪一個, 意思相同 陈鼓应 : 管子四篇管子四篇诠释 第 101 頁里, 翻译为译为公正 ; 而在湯孝純注释的 新译管子管子读本 为大公至正, 第 622 頁, 为大公至正 並沒有採用王念孫的校正 16

18 羅浩 11(1) 1. When your body is not aligned, 2. The inner power will not come. 3. When you are not tranquil within, 4. Your mind will not be well ordered. 5. Align your body, assist the inner power, 6. Then it will gradually come on its own.(2) 管子 內业 形不正, 2. 德不來 3. 中不靜 4. 心不治 5. 正形攝德 < 天仁地義則 >(3) 6. 淫然而自 < 至 > 來 (4) 白话白 当你的身形不端正, 2. 內在力量德将不会来 3. 当你的內心不平静 4. 你的心将不会治理好 5. 端正你的身形帮助內 在力量德 6. 然后它救會慢慢地自 己到来 注释 (1) 这一节是 心术下 后面文章的前端 (2) 照馬非白翻译淫为慢慢沉浸 (3) 羅浩认为这是被不知名人士所加入的ㄧ句注解, 王安国照哈伦的押韻格式刪去 ( 王安国 / 哈伦 ), 第 158 页, 且这是儒家观念進入, 在原文中並不存在除了第二十一节的特例 心术下 有对应句, 沒有这一句 结尾不用这句较完美 陈鼓应 : 管子四篇管子四篇诠释 第 104 頁, 认为心形相修, 形德交养, 至最高境界, 精气自然来到 常说的相由心生, 指外形可以由心外形可以由心转変, 端正它, 则德产生 (3) 王安国照哈伦的押韻格式校 正 至 为 来 心术下 有对应句 17

19 羅浩 The numinous [mind]: no one knows its limit; 2. It intuitively knows the myriad things(1). 3. Hold it within you, do not let it waver. 4. To not disrupt your senses with external things, 5. To not disrupt your mind with your senses: 6. This is called grasping it within you. 管子 內业 神 < 明之 > 莫知 極 (2) 2. 照乎知萬物 3. 中 < 義 > 守不忒 (3) 4. 不以物亂官, 5. 不以觀亂心 6. 是謂中得 白话白 如神的心沒有人知道 它的极限 2. 它洞察无数的万物 3. 在你的心里守住它不 要让它犹疑 4. 不让外物惑乱你的感 官, 5. 不让你的感官惑乱你 的心 6. 这就是称为內心有所 得 注释 (1) 羅浩翻译 照 ( 通常是 明亮 ) 为洞察, 莊子 第二章, 和平常学者的知识相对而有所批評 我們現今的 洞察 可以抓住這 神 的自發性, 非意识性的辨识, 洞察的特性要素 (2) 王安国照 心术下 ( 王安国 / 哈伦 ), 第 159 页, 有对应句同音字校正 更进一步证明神这字在 內业 里的其它地方出現 (3) 王念孙 管子集校,787 页, ( 王安国 / 哈伦 ), 第 159 页, 赵守正均刪去这字, 在尹注中也沒有 如神的 心是形容词描术心, 所以它神妙沒有极限, 来察视万物, 我认为為這英文翻的非常貼切 18

20 羅浩 There is numinous [mind] naturally residing within; 2. One moment it goes, the next it comes, 3. And no one is able to conceive of it. 4. If you lose it you are inevitably disordered; 5. If you attain it you are inevitably well ordered. 6. Diligently clean out its lodging place(1) 7. And its vital essence will naturally arrive. 8. Still your attempts to imagine and conceive of it. 9. Relax your efforts to reflect on and control it. 10. Be reverent and diligent 11. And its vital essence will naturally stabilize. 12. Grasp it and don t let go 13. Then the eyes and ears won t overflow 14. And the mind will have nothing else to seek.(2) 15. When a properly aligned mind resides within you, 16. The myriad things will be seen in their proper perspective.(3) 管子 內业 有神自在 < 身 >(3) 2. 一往一來 ; 3. 莫之能思 4. 失之必亂 ; 5. 得之必治 6. 敬除其舍 : 7. 精將自來 8. < 精 > 靜想思之 (4); 9. 寧念治之 10. 嚴容畏敬 : 11. 精將 < 至 > 自 定 (5) 12. 得之而勿捨 : 13. 耳目不淫, 14. 心無他圖 15. 正心在中, 16. 萬物得度 白话白 有如神的心自然地存 在 2. 前一刻離去下一刻来 到 ; 3. 沒有人能理解它 4. 如果你失去它一定会 混乱 ; 5. 如果你得到它一定会 治理的好 6. 勤勉扫除它的居所 : 7. 如此生命要素精就自 然到来 8. 仍然用你的企图来想 像和理解它 ; 9. 放松你的努力来反应 和治理它 10. 要严谨和勤勉 : 11. 生命要素精就自然能 平定 12. 得到它且不让它失去 : 13. 如此眼睛和耳朵才不 迷乱, 14. 且心将沒有其他图求 15. 当有合宜端正的心存 在于你心中, 16. 无数的万物将可见于 合宜適度 19

21 注释 (1) 这居所的暗喻也见于 心术 上 第十三章 这是一暗喻方式, 表示保持心的干淨, 精气就会停在你心中停在你心中 (2) 图 的意思, 参考 漢语大词典 第 665 页的定义八 (3) 文意上是他们将得到当然地分派 也就是说合宜端正你的心, 就能理解所有你遇到的事物的关系 原文是 静想思之 而英文则要用你的企用你的企图来图来想像和理解它 也許道是如此神妙莫测, 需要加入企图心来得到它得到它 放松你的努力来反应和治理它 也許也許这是对 宁念治之 的解读就是要放松你的意念吧就是要放松你的意念吧 (4) 郭沫若 管子集校,787 页, 刪去 身, 因三句四言句连贯 性被破坏其格律和押韻 (5) 郭沫若 管子集校,787 页, ( 王安国 / 哈伦 ), 第 159 页, 王安国校正 精 为 静, 认为是同音上的字误 (6) 王念孙 管子集校,787 页, 校 至 为 自 20

22 羅浩 The Way fills the entire world. 2. It is everywhere that people are, 3. But people are unable to understand this. 4. When you are released by this one word(1): 5. You reach up to the heavens above; 6. You stretch down to the earth below; 7. You pervade the nine inhabited regions. 8. What does it mean to be released by it? 9. The answer resides in the calmness of the mind(2). 10. When your mind is well ordered, your senses are well ordered. 11. When your mind is calm, your senses are calmed. 12. What makes them well ordered is the mind; 13. What makes them calm is the mind. 14. By means of the mind you store the mind: 15. Within the mind there is yet another mind. 16. That mind within the mind: it is an awareness that precedes words. 17. Only after there is awareness does it take shape; 18. Only after it takes shape is there a word. 管子 內业 道滿天下 2. 普在民所, 3. 民不能知 4. 一言之解 ; 5. 上察於天, 6. 下極於地 7. 蟠滿九州 8. 和為解之? 9. 在於心安 10. 我心治, 官乃治 11. 我心安, 官乃安 12. 治之者心也 13. 安之者心也 14. 心以藏心 : 15. 心之中又有心 < 馬 > 焉 (3) 16. 彼心之心 < 音 > 意 以先言 (4) 17. < 音 > 意 然后形 18. 形然后言 ; 19. 言然后使 20. 使然后治 21. 不治必亂 ; 22. 亂乃死 白话白 道充滿了整个天下 2. 它普及人们所在的地 方, 3. 但人们並不知道 4. 当你領悟了这一言 ; 5. 你上可通达到天, 6. 你下可延伸到第 7. 你能遍及九居住区 8. 被它所領悟是什么意 思呢? 9. 答案存在安定的心 10. 当你的心被治理好你 的感官也就治理好 11. 当你的心平静你的感 官也就平静 12. 使它们被治理好的是 心 13. 使它们平静的是心 14. 用心存著心 : 15. 在心理还有心 16. 心理的心是先有意识 而后有语言 17. 只有在意识后然后成 形 ; 18. 只有在成形后然后有 语言 ; 19. 只有在语言后然后有 所指使 20. 只有在有所指使 后然后能治理 21. 沒有治理你将总是纷 乱 ; 22. 如果纷乱你将敗亡 21

23 19. Only after there is a word is it implemented; 20. Only after it is implemented is there order. 21. Without order, you will always be chaotic. 22. If chaotic, you die. 注释 (1) 对 解 的说法请参考 莊子 淮南子 有类似用法 (2) 第四到九行有重复全部或部分从这五資料 成法, 黃帝四书, 心术下, 淮南子, 道原 (3) 依上下语意校正这形似字误 (4) 王念孙 管子集校,658,788 页, 依上下语意校正 音 改为 意 因形近, 校正为字误 " 一言之解 " 我认为认为彷彿让人的心解放而人的心解放而对道有所領悟, 所以我选择选择翻成 領悟 22

24 羅浩 For those who preserve and naturally generate vital essence 2. On the outside a calmness will flourish. 3. Stored inside, we take it to be the well spring. 4. Floodlike, it harmonize and equalizes(1) 5. And we take it to be the fount of the vital energy. 6. When the fount is not dried up, 7. The four limbs are firm. 8. When the well spring [of vital essence] is not drained, 9. Vital energy freely circulates through the nine apertures.(2) 10. You can then exhaust the heavens and the earth 11. And spread over the four seas. 12. When you have no delusions within you, 13. Externally there will be no disasters. 14. Those who keep their minds unimpaired within, 15. Externally keep their bodies unimpaired, 16. Who do not encounter heavenly disasters 17. Or meet with harm at the hands of others, 18. Call them sages 管子 內业 精存自生, 2. 其外安榮 3. 內藏以為泉原 4. 浩然和平, 5. 以為氣淵 6. 淵之不凅, 7. 四體乃固 8. 泉之不竭, 9. 九竅遂 < 通 > 達 (3) 10. 乃能窮天地, 11. 被四海 12. 中無惑意, 13. 外無邪葘 14. 心全於中, 15. 形全於外, 16. 不逢天葘, 17. 不遇人害 : 18. 謂之聖人 白话白 对于那些保存且 自然生成生命要 素精的人, 2. 在外表示平静生 长 3. 存在內心我们视 它为泉源 4. 像大水它和諧平 等, 5. 我们视它为生命 能量气 6. 当泉源不干枯, 7. 四肢坚固 8. 当泉源 [ 生命要素 精 ] 不枯竭, 9. 生命能量气自在 的流通於九窍 10. 如此能穷尽天与 地, 11. 且广达四海 12. 当心中沒有疑惑, 13. 外在就沒有灾祸 14. 那些在內心保持 健全的人, 15. 且在外形保持健 全, 16. 他們不会遭到天 灾, 17. 不会遭到他人傷 害 : 18. 如此称为圣人 23

25 注释 (1) 浩然在这是形容精 在孟子则形容有道德圣人的气 (2) 九窍是指七感官器官 ( 两眼, 两耳, 两鼻孔 ) 及肛門, 陰茎, 陰道, 通過这九窍, 气在人体流动 (3) 王念孙 管子集校,789 页, 校正 竭, 达 保持押韻, 因形近, 为字误 像大水它和諧平等在这是用 动词 來形容精气, 是有主动能力的, 让人的形体和谐且平等 24

26 羅浩 If people can be aligned and tranquil, 2. Their skin will be ample and smooth, 3. Their ears and eyes will be acute and clear, 4. Their muscles will be supple and their bones will be strong 5. They will then be able to hold up the Great Circle [of the heavens](1) 6. And tread firmly over the Great Square [of the earth]. 7. They will mirror things with great purity. 8. And will perceive things with great clarity.(2) 9. Reverently be aware [of the Way] and do not waver, 10. And you will daily renew your inner power, 11. Thoroughly understand all under the heavens, 12. And exhaust everything within the Four Directions. 13. To reverently bring forth the effulgence [of the Way]: 14. This is called inward attainment, 15. If you do this but fail to return to it, 16. This will cause a wavering in your vitality. 管子 內业 人能正靜 : 2. 皮膚欲寬, 3. 耳目聰明, 4. 筋信 ( 伸 ) 而骨強 (3) 5. 乃能戴大圜 6. 而履大方, 7. 鋻於大清, 8. 視於大明 9. 敬慎無忒 ; 10. 日新其德 11. 遍知天下, 12. 窮於四極 13. 敬發其充, 14. 是謂內得 15. 然而不反 ; 16. 此生之忒 白话白 如果人能端正平静 : 2. 他们的皮肤就会丰润 且光滑, 3. 他们的耳朵和眼睛就 会敏銳又明亮, 4. 他们的筋肉伸展而且 骨骼強壯 5. 他们将能頂住大圜天 6. 且站立在地的大地方, 7. 他们将如镜的反映事 物的純清, 8. 他们将视察事物的眀 确 9. 恭敬地维持道而不犹 疑 ; 10. 如此你将每天更新內 在的力量德 11. 完全了解天底下的事 物, 12. 且穷尽大地四處的所 有事情 13. 恭敬地发挥道的光亮, 14. 这就称為內在有所得 15. 如果你如此做而不能 返回 ; 16. 这将造成你生命的犹 疑 25

27 注释 (1) 大圜, 天和大方, 地可能有关联于宇宙学开天理论有著列星和星球 天与地 第 38,39 页, 第 270,271 页 (2) 第五到第八说明圣人的辩识 能力, 和 淮南子 中诗句 对圣人能力的术说相似 (3) 据戴望的看法信是伸的古字 管子集校,789 页 26

28 羅浩 For all [to practice] this Way: 2. You must coil, you must contract, 3. You must uncoil, you must expand, 4. You must be firm, you must be regular [in this practice].(1) 5. Hold fast to this excellent [practice]; do not let go of it. 6. Chase away the excessive; abandon the trivial.(2) 7. And when you reach its ultimate limit 8. You will return to the Way and its inner power. 管子 內业 凡道 : 2. 必周必密, 3. 必寬必舒, 4. 必堅必固 5. 守善勿舍, 6. 逐淫 < 澤 > 釋 薄 (3) 7. 既 < 知 > 致 其極 (4), 8. 反於道德 白话白 对所有 [ 修养 ] 道的人 : 2. 你必須要周全且紧密, 3. 你必須要寬松且舒展, 4. 你必須要坚固且固定 [ 在修养 ] 5. 守住這优秀 [ 修养 ] 不 要失去它, 6. 駆除過度丟弃淺薄 7. 当你達到极高的界线, 8. 你将可返回道和內在 力量德 注释 (1) 羅浩认为 周, 密, 寬 舒 是有关于气, 及整文都专注于练气虽然可能是语言上的技巧, 以為原文是因老师口授于弟子所使用 (2) 如马非白所注 淫 这形容词很常使用, 如第十九节第十八行但也有情感在其中 (3) 羅浩据刘绩版本念 泽 为 釋 (4) 这是一推测性的校正因 知 与 致 同音, 且后者较合我对此文的了解 27

29 羅浩 When there is a mind that is unimpaired within you, 2. It cannot be hidden. 3. It will be known in your countenance, 4. And seen in your skin color. 5. If with this good flow of vital energy you encounter others, 6. They will be kinder to you than your own brethren. 7. But if with a bad flow of vital energy you encounter others, 8. They will harm you with their weapons. 9. [This is because] the wordless pronouncement 10. Is more rapid than the drumming of thunder. 11. The perceptible form of the mind s vital energy 12. Is brighter than the sun and moon, 13. And more apparent than the concern of parents. 14. Rewards are not sufficient to encourage the good; 15. Punishments are not sufficient to discourage the bad. 16. Yet once this flow of vital energy is achieved, 17. All under the heavens will submit, 管子 內业 全心在中, 2. 不可蔽匿 3. < 和 > 知 於形容 (1), 4. 見於膚色 5. 善氣迎人, 6. 親於弟兄 7. 惡氣迎人, 8. 害於戎兵 9. 不言之聲, 10. 疾於雷鼓 11. 心氣之形 : 12. 明於日月, 13. 察於父母 14. 賞不足勸善 15. 形不足 < 過 > 惡 (2) 16. 氣 < 意 > 壹 得 (3) 17. 而天下服 18. 心 < 意 > 壹 定 19. 而天下聽 白话白 当有健全的心在你的 心中 2. 它不会被遮蔽 3. 在你的容貌上將可以 知道 4. 在你的肤色上可以看 出 5. 如果随著这好的生命 能量气迎接人 6. 它们将比你的亲兄弟 还好 7. 但如果随著坏的生命 能量气迎接人 8. 它们将如同用武器伤 害你 9. [ 这是因为 ] 无言的声 音 10. 比打雷的声音还要快 11. 生命能量气得明显的 形体 12. 比太陽和月亮明亮 13. 比父母的察视更明显 14. 奖赏並不足以鼓励善 行 15. 惩法並不足以阻指为 惡 16. 所以当生命能量气得 到时 17. 全部天下的事物都能 順服 18. 且心能平定 19. 全部天下的事物都能 听从 28

30 18. And once the mind is made stable, 19. All under the heavens will listen. 注释 (1) 刘绩, 王念孙依 心术下 校正这形近的字误 管子集校,790 页 这节说明气若健全存在心中, 则显现在外表, 比日月更光明, 且天下的事物因此而順服听从 (2) 郭沫若校正这形近的字误保 持 恶, 鼓, 母 的押 韻 管子集校,790 页 (3) 张佩纶校正 " 意 为 壹 形 近的字误 管子集校,790 页 29

31 羅浩 By concentrating your vital breath as if numinous, 2. The myriad things will all be contained within you. 3. Can you concentrate? Can you unite with them? 4. Can you not resort to divining by tortoise or milfoil 5. Yet know bad and good fortune? 6. Can you stop? Can you cease? 7. Can you not seek it in others, 8. Yet attain it within yourself(1)? 9. You think and think about it 10. And think still further about it. 11. You think, yet still cannot penetrate it. 12. While the ghostly and numinous will penetrate it, 13. It is not due to the power of the ghostly and numinous, 14. But to utmost refinement of your essential vital breath. 15. When the four limbs are aligned 16. And the blood and vital breath are tranquil, 17. Unify your awareness, concentrate your mind, 18. Then your eyes and ears will not be overstimulated. 19. And even the far-off will seem close at hand. 管子 內业 < 博 > 摶 氣如神 (2), 2. 萬物備存 3. 能專, 能一乎 4. 能無卜筮 5. 而知 < 吉凶 > 凶吉 乎 (3) 6. 能止乎, 能已乎 (4) 7. 能勿求諸人 8. 而 得 之己乎 (5) 9. 思之思之 10. 又重思之 11. 思之而不通, 12. 鬼神將通之 13. 非鬼神之力也 14. 精氣之極也 15. 四體既正, 16. 血氣既靜, 17. 一意 < 博 > 摶 心 18. 耳目不淫 19. 雖遠若近 白话白 经由如神似的专注你 的生命气息, 2. 无数的万物将存在你 的心 3. 你能专注你能统一它 们吗 4. 你能不用龟殼筮草占 卜吗 5. 如此知道坏运或好运 吗 6. 你能停止你能抓住吗 7. 你能不求他人吗 8. 如此在己身得到它 9. 你一再的思考它 10. 且仍再进一步思考 11. 你思考但能无法贯通 它, 12. 然而似鬼神的将贯通 它 13. 不是因为是似鬼神的 力量 14. 而是精煉到你生命要 素气的极端 15. 当四肢端正, 16. 且血气平静, 17. 统一你的意识专注你 的心 18. 然后你的眼睛和耳朵 不会太受刺激 19. 且甚至遥遠的也似乎 在手边 30

32 注释 (1) 前八句的全部或部分可在马王堆 黃帝四书 第十六章, 心术下 第十三章, 及 莊子 第二十三章看到 (2) 郭沫若校正这形近的字误, 据刘绩与朱东光版, 管子集校,790 页 这节说明专注的精气可以到達似神的境界看似遥遠卻在身边 陈鼓应 : 管子四篇管子四篇诠释诠释 第 117 页, 抟气如神 得名句卽出自此出自此 意指聚气的方法在于 专一, 便能达到如神的化境到如神的化境 (3) 只有 四部丛书 和赵保留 这一行, 管子集校,791 页 (4) 得並沒有在 四部丛书 里, 但在刘绩版本里有 管子集 校,791 页 31

33 羅浩 Deep thinking generates knowledge. 2. Idleness and carelessness generate worry. 3. Cruelty and arrogance generate resentment. 4. Worry and grief generate illness. 5. When illness reaches a distressing degree, you die. 6. When you think about something and don t let go of it, 7. Internally you will be distressed, externally you will be weak. 8. Do not plan things out in advance 9. Or else your vitality will cede its dwelling. 10. In eating, it is best not to fill up; 11. In thinking, it is best not to overdo. 12. Limit these to the appropriate degree 13. And you will naturally reach it [vitality]. 管子 內业 思索生知 2. 慢易生憂 3. 暴傲生怨 4. 憂鬱生疾 5. 疾困乃死 6. 思之而不捨 7. 內困外薄,, 8. 不蚤 ( 早 ) 為圖 9. 生將撰捨 10. 食莫若無飽, 11. 思莫若勿致 (1) 12. 節適之齊, 13. 彼將自至 白话白 深思生智慧 2. 懒散怠慢生优虑 3. 殘暴傲慢生怨恨 4. 优虑和郁闷生疾病 5. 当疾病到困苦则死亡 6. 当你思考某事卻不捨 的放手 7. 在內你将困苦在外你 将薄弱, 8. 不提早计画 9. 否则你的生命力将放 弃停留 10. 饮食上不要吃过饱, 11. 思虑上不要太过度 12. 节制到合宜的尺度, 13. 然后你能自然地得到 生命力 注释 (1) 這两句破坏四音节的格律和与前六句的押韻, 此外包含整文中两处 若 當 作, 像, 如 的ㄧ个且可能是儒家想法的加入 32

34 羅浩 As for the life of all human beings: 2. The heavens bring forth their vital essence, 3. The earth brings forth their bodies. 4. These two combine to make a person. 5. When they are in harmony there is vitality; 6. When they are not in harmony there is no vitality. 7. If we examine the Way of harmonizing them, 8. Its essentials are not visible, 9. Its signs are not numerous. 10. Just let a balanced and aligned [breathing] fill your chest 11. And it will swirl and blend within your mind, 12. This confers longevity. 13. When joy and anger are not limited, 14. You should make a plan [to limit them]. 15. Restrict the five sense-desires; 16. Cast away these dual misfortunes. 17. Be not joyous, be not angry, 18. Just let a balanced and aligned [breathing] fill your chest. 管子 內业 凡人之生也 : 2. 天出其精, 3. 地出其形 4. 合此 < 以 > 為人 5. 和乃生 ; 6. 不和不生 7. 察和之道 : 8. 其 < 精 > 情 不見, 9. 其徵不醜 10. 平正擅匈 ( 胸 ) 11. < 論治 > 淪洽 在心 12. 此以長壽 13. < 忿 > 喜 怒 之 失 度, 14. 乃為之圖 15. 節其五欲, 16. 去其二凶 17. 不喜不怒, 18. 平正擅匈 ( 胸 ) 白话白 全部人的生命 : 2. 天给于他们生命的要 素, 精, 3. 地给于他们身躯 4. 两者合而为人 (1) 5. 当他们和谐就有生命 力 ; 6. 当他们不和谐就沒有 生命力 7. 如果我们要检验使和 谐的道 : 8. 它的要素是看不见 (2), 9. 它的特征不是很多的 10. 只要让平衡和端正的 气填滿你的胸中 11. 且在你的心中漩渦似 的混合着 (3) 12. 这给于长壽 13. 当喜乐和偾怒失去限 度 (4), 14. 你需要计画 [ 限制它 们 ] 15. 节制五感官慾望, 16. 去除這两件匈事 17. 要不喜不怒, 18. 只要让平衡和端正的 气填滿你的胸中 33

35 注释 (1) 羅浩刪去以保持四音节的格律 (2) 安井衡, 戴望, 郭沫若依尹注 管子集校,792 页, 校正, 因形近, 为字误 (3) 郭沫若依 管子集校,792 页, 因形近, 为字误 (4) 丁士涵依 管子集校,793 页, 保持格律第十七句的对应校 忿 为 喜 这节说明了天地人相和而生, Roth 用在你的心中漩渦似的混合着方式形容 伦洽在心非常入神 34

36 羅浩 As for the vitality of all human beings: 2. It inevitably occurs because of balanced and aligned [breathing]. 3. The reason for its loss 4. Is inevitably pleasure and anger, worry and anxiety. 5. Therefore, to bring your anger to a halt, there is nothing better than poetry; 6. To cast off worry there is nothing better than music; 7. To limit music there is nothing better than the rites; 8. To hold onto the rites there is nothing better than reverence; 9. To hold onto reverence there is nothing better than tranquility. 10. When you are inwardly tranquil and outwardly reverent 11. You are able to return to your innate nature 12. And this nature will become graetly stable.(1) 管子 內业 凡人之生也, 2. 必以平正 3. 所以失之 4. 必以喜怒憂患 (2) 5. 是故止怒莫若詩 ; 6. 去憂莫若樂 ; 7. 節樂莫若禮 ; 8. 守禮莫若敬 ; 9. 守敬莫若靜 10. 內靜外敬, 11. 能反其性 12. 性將大定 白话白 全部人的生命, 2. 必定有平衡和端正的 气 3. 失去它的原因 4. 必定是喜乐愤怒优虑 和紧张 5. 因此让你的愤怒停止 沒有什么比詩歌 好 ; 6. 去除你的优虑沒有什 么比音乐好 ; 7. 节制音乐沒有什么比 礼制好 ; 8. 守礼制沒有什么比 虔敬好 ; 9. 守虔敬沒有什么比 平静好 10. 当你內在平静且外在 虔敬, 11. 你可以返回先天的本 性 12. 且这本性将大為穩 定 注释 (1) 羅浩很讶异于此文的大部分或全文, 特別是第五到第十二行, 起始前四句是前一节的结论 第二第六到第八行不押韻 第六到第十行是唯一用 若 的句子 (1) 第五到第十二行是孔學想法之一 因此, 我猜测是后加於 內业 上的 這校正者身分有待推测, 超出现今参考研究 (2) 王安国 ( 王安国 / 哈伦 ), 第 167 页, 校正 患 为 乐, 心术下 含有 乐 的对应句 但 Roth 不认同音韻或语义上的校正, 不接受 詩乐礼乐礼我认为认为这是儒家是儒家观念進入 35

37 羅浩 For all the Way of eating is that: 2. Overfilling yourself with food will impair your vital energy 3. And cause your body to deteriorate. 4. Overrestricting your consumption causes the bones to wither 5. And the blood to congeal. 6. The mean between overfilling and overrestricting: 7. This is called harmonious completion. 8. It is where the vital essence lodges 9. And knowledge is generated. 10. When hunger and fullness lose their proper balance, 11. You make a plan to correct this. 12. When full, move quickly; 13. When hungry, neglect your thoughts; 14. When old, forget worry. 15. If when full you don t move quickly, 16. Vital energy will not circulate to your limbs. 17. If when hungry you don t neglect thoughts of food, 18. When you finally eat you will not stop. 19. If when old you don t forget your worries, 20. The fount of your vital energy will rapidly drain out.(1) 管子 內业 凡食之道 : 2. 大充 氣 傷 (2), 3. 而形 < 不 >< 臧 > 戕 (3) 4. 大攝骨枯 5. 而血沍 6. 充攝之間 : 7. 此為和成 8. 经之所舍 9.< 而 > 知之所生 (4) 10. 飢飽 < 之 > 失度 (5) 11. 乃為之圖 12. 飽則疾動 ; 13. 飢則 < 廣 > 曠 思 (6); 14. 老則 < 長 > 忘 慮 (7) 15. 飽不疾動, 16. 氣不通於 < 四末 >(8) 17. 飢不 < 廣 > 曠 思, 18.< 飽 > 食而不 < 廢 > 止 (9) 19. 老不 < 長 > 忘 慮 20.< 困 > 淵 乃速竭 (10) 白话白 对于饮食之道 : 2. 吃得过多将伤生命能 量气, 3. 且造成你的形体惡敗 4. 太节制你的攝取造成 骨头衰微 5. 且血凝固 6. 过多与太节制之間 : 7. 这称和谐的成就 8. 它是生命要素精的居 所 9. 且知识成长 10. 当饥饿和饱足失去合 宜的平衡 11. 你要计画纠正这失 衡 12. 当饱足要快快活動 ; 13. 当饥饿要搁置思考 ; 14. 当年老要忘記优虑 15. 当饱足而不快快活 動, 16. 生命能量气就不在你 的四肢循环 17. 当饥饿不搁置思考, 18. 当你终于吃了你将无 法停止 19. 当年老而不忘記优 虑 20. 生命能量气的泉源将 迅速耗竭 36

38 注释 (1) 內业 的饮食哲學是外在不要过度饱充生命能量气生命要素精是作者们对心灵上的对应一個完整的人包含生理心理及心灵上都要整合在 呂氏春秋 也有这类似用法 (2) 羅浩依李哲明 管子集校,793 页, 王安国 ( 王安国 / 哈伦 ), 第 163 页, 校正 气, 重建第二到三四到五句子的对应 (5) 哈伦刪去这字, 为恢复格律 ( 王安国 / 哈伦 ), 第 168 页 (6) 张佩纶校正, 因形近, 为字误 管子集校,793 页 (7) 郭沫若校訂 长 为 忘, 因形近, 为字误 (8) 哈伦刪去这两字, 为恢复格律 ( 王安国 / 哈伦 ), 第 168 页 (3) 許维趜刪去不字保持和第五句的对应校正 臧 为 戕, 因形近, 为字误, 另一 藏 刘绩, 朱东光认为字误, 而语意上则不相似 (4) 哈伦刪去这字, 为恢复格律 ( 王安国 / 哈伦 ), 第 168 页 (9) 戴望校訂 饱 为 食, 废 为 止 管子集校,794 页 (10) 马非白, 赵守正校正 淵 因形近, 为字误 说文解字 写作 困 在第十四节为气的泉源 37

39 羅浩 When you enlarge your mind and let go of it, 2. When you relax your vital breath and expand it, 3. When your body is calm and unmoving: 4. And you can maintain the One and discard the myriad disturbances(1). 5. You will see profit and not be enticed by it, 6. You will see harm and not be frightened by it. 7. Relaxed and unwound, yet acutely sensitive, 8. In solitude you delight in your own person. 9. This is called revolving the vital breath : 10. Your thoughts and deeds seem heavenly.(2) 管子 內业 大心而 < 敢 > 放 (3) 2. 寬氣而廣 3. 其形安而不移 : 4. 能守一而棄萬苛 : 5. 見利不誘 ; 6. 見害不懼 7. 寬舒而仁 (4), 8. 獨樂其身 9. 是為 < 雲 > 運 氣 (5) 10. 意行似天 白话白 当你寬大心胸且放得 开 2. 当你放松生命气息且 扩 展它 3. 当你的身体很平静且 不游移 : 4. 如此你能守住专一且 拋除无数烦忧 : 5. 你将看到利益也不会 被引誘 ; 6. 你将看到害处也不会 懼怕 7. 放松舒放敏銳的感官, 8. 独自也可以自得其乐 9. 这称作运作生命气息 10. 你的思想和意念似乎 在天际 注释 (1) 第四行 守一 的句子是尚存的文献里, 第一次提出, 変成道教和佛教思考传统的中心 在利为亞孔的 守住一 有提 专住沈思于道, 及安亚柏 道的沈思与长壽技巧 第 页 (2) 意行似天 的意思是你的行為能完全自然自发如同全部的事情是像天的伟大价值 (3) 郭沫若, 丁士涵为恢复押韻, 校正这形近的字误 (4) 马非白 管子集校 认为 寬舒 是现在气功师指的心灵与情感的放松狀态 仁 指人的自觉与身体的感应见 黃帝內经素问, 漢语大字典 (5) 安井衡, 郭沫若 管子集校,794 页, 校正, 因形近, 为字误 这里並不翻成苛刻而是里並不翻成苛刻而是烦忧 38

40 羅浩 The vitality of all people 2. Inevitably comes from their peace of mind. 3. When anxious, you lose this guiding thread; 4. When angry, you lose this basic point. 5. When you are anxious or sad, pleased or angry, 6. The Way has no place within you to settle. 7. Love and desire: still them! 8. Folly and disturbance: correct them! 9. Do not push it! do not pull it! 10. Good fortune will naturally return to you, 11. And that Way will naturally come to you 12. So you can rely on and take counsel from it, 13. If you are tranquil then you will attain it; 14. If you are agitated you will lose it. 管子 內业 凡人之生 : 2. 必以其歡 3. 憂則失紀 ; 4. 怒則失端 5. 憂悲喜怒 : 6. 道乃無處 7. 愛慾静之 8. 慾 ( 愚 ) 亂正之 (1) 9. 勿引勿推 10. 福將自歸 11. 彼道自來 12. 可籍與謀 13. 靜則得之, 14. 躁則失之 白话白 人的生命力 : 2. 必定來自它们心中的 平和 3. 当忧虑时就会失去这 引导的思考 ; 4. 当生气时就会失去这 基本点 5. 当忧虑或伤心喜乐或 偾怒 : 6. 道无法在你的心存在 7. 爱与慾望静止它们 8. 愚昧和烦忧纠正它们 9. 不要推它不要拉它 10. 好福气将会自然地回 来 11. 且道将会自然地归 来 12. 如此你可依靠它且从 它得到建议 13. 如果你能平静就能得 到它, 14. 如果你躁烦就会失去 它 注释 (1) 章平林, 安井衡认为 遇 念 愚 见 管子集校,795 页, 王安国 ( 王安国 / 哈伦 ), 第 169 页 人的心重要的是保持平靜, 则福气自然到来, 自然得到道 如果心躁烦, 当然影响, 而失去它们 静为首要工作 39

41 羅浩 That mysterious vital energy within the mind: 2. One moment it arrives, the next it departs. 3. So fine, there is nothing within it; 4. So vast, there is nothing outside it. 5. We lose it 6. Because of the harm caused by mental agitation. 7. When the mind can hold on to tranquility, 8. The Way will become naturally stabilized. 9. For people who have attained the Way 10. It permeates their pores and saturates their hair.(1) 11. Within their chest, they remain unvanquished. 12. [Follow] this Way of restricting sense-desires 13. And the myriad things will not cause you harm. 管子 內业 靈氣 在心, 2. 一來一逝 3. 其細無內 ; 4. 其大無外 5. 所以失之 : 6. 以躁為害 7. 心能執靜, 8. 道將入定 9. 得道之人 : 10. 理 ( 丞 ) 烝 而 < 屯 > 毛 泄 (2) 11. 匈 ( 胸 ) 中無敗 12. 節欲之道, 13. 萬物不害 白话白 那神祕的生命能量气 在心中, 2. 前一刻到来, 下一刻消 逝 3. 如此细密沒有任何东 西存在里面 ; 4. 如此巨大沒有任何东 西在它之外 5. 我们失去它 : 6. 是因心躁烦所造成的 伤害 7. 当心可以维持平静, 8. 道将自然平定 9. 对于得道的人 : 10. 它贯穿于毛孔渗透于 头发 11. 在胸中保持不敗坏 12. [ 遵循 ] 节制感官和慾 望的道, 13. 如此无数的事物将不 会对你造成伤害 注释 (1) 我翻译 毛孔 为文字上的皮肤的网络, 依多納哈柏早期定食长壽保健法, 文献上的意思是另一重要和气循环有关的生理结构, 气循环当气贯穿网络 哈柏 类似吼叫 387 页 (2) 王引之认为 丞 应念音似字 烝 管子集校,795 页 刪而为保持四音节格律 ( 王安国 / 哈伦 ), 第 169 页 王引之视 屯 为 毛, 因形近, 为字误 管子集校,795 页 在全文里只在此出现灵现灵氣 羅浩把它翻成把它翻成神祕的生命能量气也总结这总结这气是來去自如气是來去自如 而要得道则一定要平一定要平静 节制感官需求需求和慾望, 如此沒有任何事物会影响你, 伤害你害你 这是內在修养的目的吧的目的吧 40

42 The Teachings of Inward Training A Thematic Overview of Inward Training Before presenting a detailed study of the central ideas in Inward Training, this chapter offers a general overview of the main topics of its twenty-six verses. Structure and Topics of Inward Training I. Vital essence as a Cosmic Force II. Metaphysical and Psychological Aspects of Vital Essence III. Vital Essence and the Mind IV. The Way and Its Inner Power V. The Way and How to Attain It VI. The Way and Its Efficacy VII. The Ruling Principles VIII. Inner Cultivation: Lodging the Vital Essence IX. Inner Cultivation: Holding Fast to the One X. Inner Cultivation: The Well-Ordered Mind and the One Word XI. Inner Cultivation: TheWelI-Ordered Mind and Aligning the Body XII. Inner Cultivation: Grasping the Numinous Mind XIII. Inner Cultivation: How to Attain the Numinous Mind XIV. Inner Cultiwation: How to Attain the Way XV. Holistic Benefits of Inner Cultivation- Ch i Circulation XVI.Holistic Benefits of Inner Cuitivation: Vitality and Clarity X VII. Inner Cultivation: Breathing Practice to Attain the Way X VIII.Holistic Benefits of Inner Cultivation: Influence of Good Chi XIX. Holistic Benefits of Inner Cultivation: Foreknowledge XX. Inner Cultivation: Moderate Thinking and Eating XXI. Inner Cultivation: Harmony of Mind and Body Through Breathing XXII. Inner Cultivation: Harmony of Mind and Body Through Breathing (with a Confucian Interpolation) XXlII. Inner Cultivation: Harmony Through the Way of Eating XXIV. Summary: Inner Cultivation and Its Benefits: Maintaining the One XXV. Summary: Inner Cultivation and Its Benefits: Tranquility and Vitality XXVI. Summary: Inner Cultivation and Its Benefits: Tranquility and the Way 41

43 內业 的教的教义 內业 主题纵览在提出內业中心思想的详细研究之前本章提供它二十六节主题的全面纵览 內业 的结构与要旨一精如同宇宙的力量二精在形而上學及心理學上的形態三精與心四精與內在力量五道及如何得道六道及道的效能七主要原则八內在修养 : 蓄存精九內在修养 : 緊守專一十內在修养 : 治理良好的心与一言十一內在修养 : 治理良好的心与调正形体十二內在修养 : 得到神十三內在修养 : 如何得到神十四內在修养 : 如何得道十五內在修养的整体利益 : 气的运行十六內在修养的整体利益 : 生命力与清楚十七內在修养 : 练气来得道十八內在修养的整体利益 : 善气的影响十九內在修养的整体利益 : 预知二十內在修养 : 適当的思考和饮食二十一內在修养 : 経由练气使心及形體和谐二十二內在修养 : 経由练气使心及形體和谐 ( 加入儒家学说 ) 二十三內在修养 : 経由饮食之道和谐二十四结论 : 內在修养和它的利益 : 守住專一二十五结论 : 內在修养和它的利益 : 静及生命力二十六结论 : 內在修养和它的利益 : 静及道 Based on this analysis, Inward Training appears to have a deliberate-if somewhat loose-organizational structure. The first seven verses consider what might be called the philosophical foundations of inner cultivation practice. The next seven present the details of this practice. After this, four of the next five verses discuss the benefits of inner cultivation, 42

44 the only exception being verse XVII, which gives further details of breathing practice. However, as will be seen, this verse does end with a most significant final benefit of breathing practice, the return to theway and its inner power. The next four verses, XX-XXIII provide further refinements of inner cultivation practice, including a philosophy of eating. The final three verses appear to be summaries of inner cultivation and its benefits presented in a more general fashion than the instructions in verses VIII-XIV. This textual organization is followed below. 根据这分析, 內业 顕示其深思熟虑卻有些松散的组织结构 前七节我们可以称为內在修养的哲学基础 之后的下五节讨论內在修养的利益, 只有第十七节例外, 给予更详尽练气的细节 然而, 如同所见这节给予最后最具意义气的修练的利益 下四节, 第二十到第二十三节, 提供更精炼的內在修养包含饮食的哲学 最后三节则表现內在修养和它的利益的结论, 比第八到第十四节的用更普遍方式说明 本文的结构如下, The Philosophical Foundations of Inward Training COSMOLOGY: VITAL ESSENCE AND THE WAY The two most important philosophical concepts in Inward Training are the closely related concepts of the vital essence (ching, 精 ) and the Way. The vital essence is that which brings life to all living things. Verse 1 reads: 內业 的哲学基础宇宙论 : 精和道 內业 有兩个重要的哲学观奌即関连密切的精和道 精即是给全部生命活力的 第一节敘述 : 1. The vital essence of all things: 2. It is this that brings them to life. 3. It generates the five grains below 4. And becomes the constellated stars above. 5. When flowing amid the heavens and the earth 6. We call it ghostly and numinous. 7. When stored within the chests of human beings, 8. We call them sages. 43

45 1. 凡物之精 2. 此則為生 3. 下生五穀 4. 上為列星 5. 流 < 於 > 天地 < 之 > 間, 6. 謂之鬼神 7. 藏於胸中, 8. 謂之聖人 This verse establishes certain basic characteristics of the vital essence within a triune framework of the heavens, the earth, and human beings that is an important motif throughout the text. Here, ching is a generative substance of cosmic proportions that manifests itself in these three interrelated areas of the universe. Most important for Inward Training, when we can store it within our hearts/minds, we become sages. Verse VIII provides the following clear definition: The vital essence: it is the essence of the vital energy. Thus it is a highly refined, concentrated, and subtle form of vital energy. Yet while it has these concrete properties, something about it defies intellectual understanding and categorization: 这一节建立了精的确实基本特性于天地人三位一体架构, 是连贯全文的要旨 在此, 精是宇宙里一有生命力的实体, 在宇宙三相互関连的領域表现自己 對 內业 最重要的是, 當我们能在心 / 心智里存住精, 我们即成圣人, 第八节提供以下清楚的定义 :" 精是生命活力 ( 氣 ) 的精 " 所以它是气的极高且精練的精致形态 虽然, 它有这些具体性貭, 但仍有某些是挑战智力上的了解和分类判定 1. Therefore this [form of] vital energy [that is, the vital essence] is: 2. Bright! as if ascending the heavens; 3. Dark! as if entering an abyss; 4. Vast! as if dwelling in an ocean; 5. Lofty! as if dwelling on a mountain peak. As a cosmic power or force, the vital essence resembles the very Way itself: 第二节 1. 是故 < 民 > 此 氣 : 2. 杲乎如登於天 44

46 3. 杳乎如入淵 4. < 綽 > 綽 乎如在於海 5. < 卒 > 崒 乎如在於以己 屺 如同宇宙的動力和力量, 精和道本身是相似的 1. Clear! as though right by your side. 2. Vague! as though it will not be attained. 3. Indiscernable! as though beyond the limitless. 4. The test of this is not far off: 5. Daily we make use of its inner power. 6. That Way is what infuses the body, 7. Yet people are unable to fix it in place. 8. It goes forth but does not return, 9. It comes back but does not stay. 10. Silent! none can hear its sound. 11. Suddenly stopping! it abides within the mind. 12. Obscure! we do not see its form. 13. Surging forth! it arises with us. 14. We do not see its form, 15. We do not hear its sound, 16. Yet we can perceive an order to its accomplishments. 17. We call it the Way. 第四节 1. < 折折 >( 皙皙 ) 乎如在於側 2. 忽忽乎如將不得 3. 渺渺乎如窮無極 4. 此稽不遠 5. 日用其德 6. 夫道 < 者 > 所以充形 < 也 > 7. 而人不能固 8. 其往不復 9. 其來不舍 10. < 謀 > 寂 乎莫聞其音 11. 卒乎乃在於心 12. 冥冥乎不見其形 13. 淫淫乎與我俱生 45

47 14. 不見其形, 15. 不聞其聲, 16. 而序其成 : 17. 謂之道 Verse IV depicts the Way as the ineffable cosmic power familiar from other early sources of Taoism, the most important of which is the Lao Tzu. However, it has a more tangible presence in Inward Training than in the Lao Tzu. Although this vital essence cannot be perceived as an object, we not only see what it accomplishes; it is also a constantly moving power that seems to come and go within the human mind. Verse V details further how the Way resides within people: 第四节把道敘述成无法用语言说明的宇宙力量在熟知的早期道教文献, 最重要的老子 不过它在 內业 比在 老子 中明确存在 虽然精不能被理解成一物体 我们不只看到它的实行而且它是在人的心中一再重现移动的力量 第五节详數更进一步道如何存在人內 : 1. The Way has no fixed position; 2. It abides within the excellent mind. 3. When the mind is tranquil and the vital breath is regular, 4. The Way can thereby be halted. 5. That Way is not distant from us; 6. When people attain it they are sustained 7. That Way is not separated from us; 8. When people accord with it they are harmonious. 9. Therefore: Concentrated! as though you could be roped together with it. 10. Indiscernable! as though beyond all locations. 11. The true state of that Way: 12. How could it be conceived of and pronounced upon? 13. Cultivate your mind, make your thoughts tranquil, 14. And the Way can thereby be attained. 第五节 1. 夫道無所 : 2. 善心安 ( 焉 )< 愛 > 處 46

48 3. 心靜氣理, 4. 道乃可止 5. 彼道不遠 ; 6. < 民 > 人 得以產 7. 彼道不離 ; 8. < 民 > 人 因以 < 知 > 和 9. 是故 < 卒 卒 > 萃萃 乎其如可與索 10. < 眇眇 > 渺渺 乎其如窮無所 11. < 被 > 彼 道之情: 12. 惡 < 音 > 意 與聲 13. 修心靜 < 音 > 意 ; 14. 道乃可得 Although constantly moving in and out of the mind, the Way can come to abide within it when one cultivates tranquility through the regular and systematic practice of breathing meditation. Though beyond dualistic concepts and pronouncements, it can be apprehended directly within this cultivated or excellent mind. These passages do not suggest that the Way is sometimes present within human beings and at other times absent. Rather the Way is always present. However, the awareness of this presence enters the human mind only when it is properly cultivated. This emphasis on the potential of people to experience the Way is also paralleled in how Inward Training discusses the vital essence: 虽然道不停在心中移动进出, 不过, 当人培养宁静経过規律且系统练气思考道就会存驻 纵使超过二元性的观奌和形态它是可以被修练過的或 优秀 的心所理解 這些変化並非暗示道有時在人心中存在有時则缺席 而是, 道总是存在不过只有在它被适当修练后才會被心察觉其存在 強调在人的潛力來感受道也相同的在 內业 中如何讨论精 : 1. Therefore this vital energy [that is the vital essence] 2. Cannot be halted by force, 3. Yet can be secured by inner power [Te]. 4. Cannot be summoned by speech, 5. Yet can be welcomed by the awareness. 6. Reverently hold onto it and do not lose it: 7. This is called developing inner power. 8. When inner power develops and wisdom emerges, 47

49 9. The myriad things will, to the last one, be grasped. 1. 是故此氣也 2. 不可止以力 3. 而可安以德 ; 4. 不可呼以聲 5. 而可迎以 < 音 > 意 6. 敬守勿失 : 7. 是謂成德 8. 德成而智出, 9. 萬物 < 果 > 畢 得 PSYCNOLOGICAL DIMENSIONS: TRANQUILITY, INNER POWER, AND THE NUMINOUS MIND As the previous passages suggest, Inward Training defines inner power (Te, 德 ) in a very concrete psychological sense. It is linked to both the essence and the Way. It is what enables the sage to secure vital essence, and it is the perceptible manifestation of the Way within human experience. It cannot be controlled by force of will or use of language, thus implying that it arises within awareness devoid of individual will and dualistic thought. In verse XI it is one definite result of the distinctive method of inner cultivation advocated in Inward Training: 心理范围 : 宁静 德 神 如同前一段所顯示, 在 內业 中给的定义在非常具体的心理意识 它连接精和道 它能使圣人得到精, 是人对道的感受明显的表现, 不能被意志力或言语控制, 因此意味着它出现在无个人意志及二元思维里 第十一节是 內业 所提倡的內在修养的眀确结果 : 48

50 1. When your body is not aligned, 2. The inner power will not come. 3. When you are not tranquil within, 4. Your mind will not be well ordered. 5. Align your body, assist the inner power, 6. Then it will gradually come on its own. 1. 形不正, 2. 德不來 3. 中不靜 4. 心不治 5. 正形攝德 < 天仁地義則 > 6. 淫然而自 < 至 > 來 Thus inner power gradually and naturally develops within you place if you place your body in the proper posture and thereby become tranquil. This proper posture refers to the position for breathing meditation, a link repeated in verse XVI. It therefore seems that, to the authors of Inward Training, inner power was a quality of mental concentrations that arose naturally, along with tranquility, through the practice of breathing meditation. It is also closely connected to the vital essence and the Way. One way to conceive of the relationship between inner power and the vital essence is that the latter appears to be the physiological substrate associated with the former; one way to conceive of the relationship between the Way and inner power is that inner power represents a quality of mind, discovered through the tranquility attained through breathing practice, through which the presence of the Way that dwells within human beings is revealed to them. Thus if inner power is a highly concentrated and tranquil state of mind with an associated physiological substrate, the vital essence, and if the Way is revealed within the mind through this inner power, then there is also an extremely close relationship between the Way and the vital essence. As cosmic powers, both are spoken of in similar terms. Verse XXVI presents a summation of the basic teachings of Inward Training in which the closeness of these two concepts is demonstrated further: 如此德就會渐渐地自然的在你心中发展 如果你能將身体处于和宜的姿态且由此 変得静 和宜的姿态是指练气思考的形态重复联结第十六节 所以似乎對內业的 作者而言, 德是一心智集中的质素跟随著静及练气思考自然產生它紧密相连于精 49