discussed
beforehand for clarity :

Dao (Tao) : in the Dao De Jing, Dao is both the natural way of things and the process of following that way; here, it is something that is essential for life and that can dwell in the heart/mind; it is left untranslated so that the readers may "fill in the blank" for themselves as they read

De (Te) : in the Dao De Jing, De is most often translated as "virtue" or "power" and is described in Chapter 49 as "goodness" or "virtue" and "honesty" or "trust"; here, it is something that can "arrive" in a person and is used daily; it is also left untranslated so that the readers may "fill in the blank" for themselves

"Qi" (Ch'i) : vitality, life force, life energy, vital energy; it can also refer to the breath; here, it is needed for life and dwells in the heart/mind, and is also left untranslated

"essence" : this is also something that can "arrive" and "settle" in a person, and is required for life

It should be noted that "Qi" and "essence" are very intimately linked, if not actually referring to the exact same thing (but then why use two names?). Both Qi and essence are required for life and can dwell within the body, and there are lines apparently referring to the "essence of Qi" and the "Qi of essence".

It seems that the Nei Ye may be saying that Dao, De, Qi, and essence are all-pervasive spiritual things (as opposed to concepts) which are not inherently within us, but which can be obtained by taking (and keeping) certain mental/emotional attitudes. However, it is also possible that the Nei Ye is using these terms to attempt to explain by allegory and metaphor the various feelings experienced as a result of the meditative practices of the writer(s). According to LaFargue, this interpretation is supported by the inconsistent "definitions" given of the various terms (and the relationships between them), and by the sometimes experientially similar descriptions of different terms. The readers can decide for themselves.

"heart/mind" : usually translated as either "heart" or "mind" (the symbol means both), it seems that the ancient Chinese may have considered the heart to be the place of understanding, perception, and awareness, so "heart/mind" seems to be the best translation

"form" : this appears to sometimes refer to the physical body, but often not, because the "form of the heart/mind" is referred to several times

"properly aligned" : literally just "proper" or "correct", this is taken to mean "to bring into a proper or desirable relationship"

"regulated" : to be orderly, well governed, under control; guided by certain rules or principles

"confused" : the opposite of "regulated", and the normal state for most people; caused by getting caught up in the ten thousand things, love and anger, worry and happiness, etc.

"thought", "intent", "desire" : regardless of what it is called, as far as the Nei Ye is concerned, it is sometimes a good thing, sometimes a bad thing; it seems to be a mixture of both thought and feelings (similar to "heart/mind"); "intent" is perhaps best because that has connotations of thought and emotion, but "thought" and "desire" sometimes work better in English

"equable" : while the symbol literally means "even", "equal", "calm", equable means to be steady, free from extremes, serene; not to be confused with "equitable" (unbiased)

"settled" : has connotations of being calm as well as stable or rooted

"proper value" : literally "estimate" (which is the process of judging the worth or value of something), this is taken to mean "to have the proper perspective about the importance of a thing"

"naturally" : something that happens by itself, spontaneously, without being forced ("of itself", "of its own accord", "on its own")

"love" : often translated as "happiness" or "joy" by others, this seems to be happiness due to something or attached to something, so here it is translated as "love"

"heaven" : a complex concept, this symbol has connotations of the sky, nature, and that which is the source of existence, as well as that of being a celestial god-like spirit, and that which controls our destinies

"the world" : literally "heaven under", it is perhaps better thought of as "all things under heaven", but it is translated as "the world" because the grammar sometimes gets awkward using the more accurate phrase

"heaven and earth" : everything, the universe, all that is

"ten thousand creatures" : "ten thousand" as used here does not refer to a specific number, but means "innumerable" or "myriad"; together the symbols are perhaps better thought of as "all creatures and things" (including people)

"duties" : one's personal and business affairs and responsibilities

"sage" : literally "holy person" or "wise man"

"always" : the first symbol of the document, it is used many times throughout the Nei Ye, and always starts a sentence. Some translators just ignore it, but it seemed important to the writer(s), so I wanted to use it, and consistently. The standard translation of "all" or "every" works in some places, but not in many. Another standard translation of "earthly" works everywhere, but sounds strange when referring to Dao ("earthly Dao"), and would seem to postulate a world-view ("earthly Dao" vs. perhaps "heavenly Dao"?) for which there is no other evidence. However, an interpreted translation of "always" works everywhere.

Confucian concepts (marked by a * in the translation) ————————— "wise, wisdom" : as it says

"kindness" : benevolence, kindheartedness

"righteousness" : doing the right thing, personal honor, knowing right from wrong, being morally upright

"propriety" : proper etiquette, courtesy; being formal, respectful

"respect" : an inner attitude of respectfulness and/or reverence

"noble man" : literally "son of the ruler", it can mean "nobleman" (one who belongs to the nobility), but also one who is noble or moral in character; sometimes translated by others as "gentleman" or "superior man"

References
—————
Robert Eno, "Guanzi : 'The Inner Enterprise'", 2005
Russell Kirkland, "Neiye : Inner Cultivation", 1998
Russell Kirkland, "Varieties of Taoism in Ancient China", 1997
Michael LaFargue, "Tao and Method", 1994
W. Allyn Rickett, "Guanzi : Political, Economic, and Philosophical Essays
   from Early China", vol. 2, 1985
Harold D. Roth, "Original Tao: Inward Training (Nei-yeh) and the
   Foundations of Taoist Mysticism", 1999
Fabien Simonis, "A Chinese Model of Cognition: the Neiye", Master's
   Thesis, McGill University, 1998
Arthur Waley, "The Way and its Power", 1958

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Always : the essence of creatures -
This then makes them live.
Below, it gives birth to the five grains;
Above, it acts to arrange the stars.
When it flows in the space between heaven and earth
We call them ghosts and spirits.
When it collects in the center of the breast of people,
We call them sages.

Thus the Qi of the citizens :
Is it bright?
As though ascending to heaven.
Is it dark and quiet?
As though entering into an abyss.
Is it wide and spacious?
As though residing in the ocean.
Is it close[A]?
As though residing in oneself.

Thus this Qi -
Can not be