“The five colors make our eyes blind
the five tones make our ears deaf
the five flavors make our mouths numb
riding and hunting make our minds wild
hard-to-get goods make us commit crimes
thus the rule of the sages
favors the stomach over the eyes
thus they pick this over that”

-Lao-tzu-
(Taoteching, verse 12, translation by Red Pine)

RED PINE begins by explaining, “The early Chinese liked to divide everything into five basic states of existence. They distinguished things as made up of varying amounts of water, fire, wood, metal, and earth. And each of these came with its corresponding color: blue, red, black, white, and yellow; its corresponding flavor: salty, bitter, sour, pungent, and sweet; and its corresponding tone: la, sol, mi, re, and do.”

YEN TSUN says, “Color is like an awl in the eye. Sound is like a stick in the ear. Flavor is like an ax through the tongue.”

TE-CH’ING says, “When the eyes are given free rein in the realm of form, they no longer see what is real. When the ears are given free rein in the realm of sound, they no longer hear what is real. When the tongue is given free rein in the realm of flavor, it no longer tastes what is real. When the mind is given free rein in the realm of thought, it no longer knows what is real. When our actions are given free rein in the realm of possession and profit, we no longer do what is right. Like Chuang-tzu’s tapir [Chuangtzu: 1.4], sages drink from the river, but only enough to fill their stomachs.”

WU CH’ENG says, “Desiring external things harms our bodies. Sages nourish their breath by filling their stomach, not by chasing material objects to please their eyes. Hence, they choose internal reality over external illusion. But the eyes can’t help seeing, and the ears can’t help hearing, and the mouth can’t help tasting, and the mind can’t help thinking, and the body can’t help acting. They can’t stay still. But if we let them move without leaving stillness behind, nothing can harm us. Those who are buried by the dust of the senses or who crave sensory stimulation lose their way. And the main villain in this is the eyes. Thus, the first of Confucius’ four warnings concerned vision [Lunyu: 12.1: not to look except with propriety], and the first of the Buddha’s six sources of delusion was also the eyes.”

LI YUEH says, “The eyes are never satisfied. The stomach knows when it is full.”

SUNG CH’ANG-HSING says, “The main purpose of cultivation is to oppose the world of the senses. What the world loves, the Taoist hates. What the world wants, the Taoist rejects. Even though color, sound, material goods, wealth, and beauty might benefit a person’s body, in the end they harm a person’s mind. And once the mind wants, the body suffers. If we can ignore external temptations and be satisfied with the way we are, if we can cultivate our mind and not chase material things, this is the way of long life. All the treasures of the world are no match for this.”

HSUAN-TSUNG says, “‘Hard-to-get goods’ refer to things that we don’t possess by nature but that requires effort to obtain. When we are not content with our lot and allow ourselves to be ruled by conceit, we turn our backs on Heaven and lose the Way.”

CH’ENG HSUAN-YING says, “‘That’ refers to the blindness and delusion of the eyes. ‘This’ refers to the fullness and wisdom of the stomach.”

And RED PINE adds, “‘This’ also refers to what is within easy reach, while ‘that’ refers to what can be obtained only with effort…. Until as late as the early twentieth century, vast tracts of land in northern China were set aside for the exclusive use of the nobility and the military for conducting group hunts to practice their riding and archery.”

“Thirty spokes converge on a hub
but it’s the emptiness
that makes a wheel work
pots are fashioned from clay
but it’s the hollow
that makes a pot work
windows and doors are carved for a house
but it’s the spaces
that make a house work
existence makes a thing useful
but nonexistence makes it work”

-Lao-tzu-
(Taoteching, verse 11, translation by Red Pine)

HSUAN-TSUNG says, “Thirty spokes converging on a hub demonstrates that less is the ancestor of more.”

HO-SHANG KUNG says, “Ancient carts had thirty spokes in imitation of the lunar number.”

LI JUNG says, “It’s because the hub is empty that spokes converge on it. Likewise, it’s because the minds of sages are empty that the people turn to them for help.”

CH’ENG HSUAN-YING says, “A cart, a pot, and a house can hold things because they are empty. How much more those who empty their mind.”

WU CH’ENG says, “All of these things are useful. But without an empty place for an axle, a cart can’t move. Without a hollow place in the middle, a pot can’t hold things. Without spaces for doors and windows, a room can’t admit people or light. But these three examples are only metaphors. What keeps our body alive is the existence of breath within us. And it is our empty, nonexistent mind that produces breath.”

SUNG CH’ANG-HSING says, “In this verse the great Sage teaches us to understand the source by using what we find at hand. Doors refer to a person’s mouth and nose. Windows refer to their ears and eyes.”

CHANG TAO-LING says, “When ordinary people see these things, they only think about how they might employ them for their own advantage. When sages see them, they see in them the Tao and are careful in their use.”

TE-CH’ING says, “Heaven and Earth have form, and everyone knows that Heaven and Earth are useful. But they don’t know that their usefulness depends on the emptiness of the great Way. Likewise, we all have form and think ourselves useful but remain unaware that our usefulness depends on our empty, shapeless mind. Thus, existence may have its uses, but real usefulness depends on nonexistence. Nonexistence, though, doesn’t work by itself. It needs the help of existence.”

And, RED PINE adds, “Lao-tzu’s ‘existence’ and ‘nonexistence’ are tantamount to yang and yin…Until recently, the people who lived in the middle reaches of the Yellow River watershed, where the Taoteching was composed, carved their houses out of the loess hillsides. As long as the ceilings of the rooms were carved in an arch, the compactness of the soil made support beams unnecessary. Thus, the only building materials needed were for doors and windows.”

“Can you keep your crescent soul from wandering
can you make your breath as soft as a baby’s
can you wipe your dark mirror free of dust
can you serve and govern without effort
can you be female at Heaven’s Gate
can you light the world without knowledge
can you give birth and nurture
but give birth without possessing
raise without controlling
this is Dark Virtue”

-Lao-tzu-
(Taoteching, verse 10, translation by Red Pine)

RED PINE begins by saying, “The Chinese say that the hun, or bright, ethereal, yang soul, governs the upper body and the p’o, or dark, earthly yin soul, concerns itself with the lower body. Here, Lao-tzu mentions only the darker soul. But the word p’o also refers to the dark of the moon, and the opening phrase can also be read as referring to the first day of the new moon. Either way, dark of the soul or dark of the moon, Taoist commentators say the first line refers to the protection of our vital essence, of which semen and vaginal fluid, sweat and saliva are the most common examples, and the depletion of which injures the health and leads to early death.”

HSUAN-TSUNG says, “The first transformation of life is called p’o. When the p’o becomes active and bright, it’s called hun.”

WANG P’ANG says, “Life requires three things: vital essence, breath, and spirit.”

CHIAO HUNG says, “The mind knows right and wrong. Breath makes no distinction. If we concentrate our breath and don’t let the mind interfere with it, it remains soft and pure. Who else but a child can do this?”

CHUANG-TZU says, “The sage’s mind is so still, it can mirror Heaven and Earth and reflect the ten thousand things” (Chuangtzu: 13.1).

WU CH’ENG says, “Our spirit dwells in our eyes. When the eyes see something, the spirit chases it. When we close our eyes and look within, everything is dark. But within the dark, we still see something. There is still dust. Only by putting an end to delusions can we get rid of the dust.”

WANG AN-SHIH says, “The best way to serve is by not serving. The best way to govern is by not governing. Hence, Lao-tzu says, ‘without effort.’ Those who act without effort make use of the efforts of others. As for Heaven’s Gate, this is the gate through which all creatures enter and leave. When it is open, it is active. When it is closed, it is still. Activity and stillness represent the male and the female. Just as stillness overcomes activity, the female overcomes the male.” (RED PINE notes that the images of young women were often carved on either side of the entrance to ancient, subterranean tombs.)

SU CH’E says, “What lights up the world is the mind. There is nothing the mind does not know. And yet no one can know the mind. The mind is one. If someone knew it, there would be two. Going from one to two is the origin of all delusion.”

LAO-TZU says, “The Way begets them / Virtue keeps them” (Taoteching: 51).

WANG PI says, “If we don’t obstruct their source, things come into existence on their own. If we don’t suppress their nature, things mature by themselves. Virtue is present, but its owner is unknown. It comes from the mysterious depths. Hence, we call it ‘dark.’”

“Instead of pouring in more
better stop while you can
making it sharper
won’t help it last longer
rooms full of treasure
can never be safe
the vanity of success
invites its own failure
when your work is done retire
this is the Way of Heaven”

-Lao-tzu-
(Taoteching, verse 9, translation by Red Pine)

THE HOUHANSHU says, “What Lao-tzu warns against is ‘pouring in more’” (see the Houhanshu’s Lao-tzu biography).

HSUN-TZU says, “In the ancestral hall of Duke Huan, Confucius reports watching an attendant pour water into a container that hung at an angle. As the water level approached the midpoint, the container became upright. But when the attendant went beyond the midpoint, it tipped over, the water poured out, and only after it was empty did it resume its former position. Seeing this, Confucius sighed, ‘Alas! Whatever becomes full becomes empty’” (Hsuntzu: 28).

LU TUNG-PIN says, “This verse is about the basics of cultivation. These are the obstacles when you first enter the gate.”

LIU SHIH-LI says, “Since fullness always leads to emptiness, avoid satisfaction. Since sharpness always leads to dullness, avoid zeal. Since gold and jade always lead to worry, avoid greed. Since wealth and honor encourage excess, avoid pride. Since success and fame bring danger, know when to stop and where lies the mean. You don’t have to live in the mountains and forests or cut yourself off from human affairs to enter the Way. Success and fame, wealth and honor are all encouragements to practice.”

YEN TSUN says, “To succeed without being vain is easy to say but hard to practice. When success is combined with pride, it’s like lighting a torch. The brighter it burns, the quicker it burns out.”

WANG CHEN says, “To retire doesn’t mean to abdicate your position. Rather, when your task is done, treat it as though it were nothing.”

SSU-MA CH’IEN says, “When Confucius asked about the ceremonies of the ancients, Lao-tzu said, ‘I have heard that the clever merchant hides his wealth so his store looks empty and that the superior man acts dumb to avoid calling attention to himself. I advise you to get rid of your excessive pride and ambition. They won’t do you any good. This is all I have to say to you’” (Shihchi: 63).

HO-SHANG KUNG says, “Excessive wealth and desire wearies and harms the spirit. The rich should help the poor, and the powerful should aid the oppressed. If, instead, they flaunt their riches and power, they are sure to suffer disaster. Once the sun reaches the zenith, it descends. Once the moon becomes full, it wanes. Creatures flourish then wither. Joy turns to sorrow. When your work is done, if you do not step down, you will meet with harm. This is the way of Heaven.”

HUANG YUAN-CHI says, “You need a raft to cross a river. But once across, you can forget the raft. You need to study rules to learn how to do something. But once you know how, you can forget the rules.”

And RED PINE adds, “This recipe for long life has been repeated in every civilized culture, and yet it has forever fallen on deaf ears.”

“The best are like water
bringing help to all
without competing
choosing what others avoid
they thus approach the Tao
dwelling with earth
thinking with depth
helping with kindness
speaking with honesty
governing with peace
working with skill
and moving with time
and because they don’t compete
they aren’t maligned”

-Lao-tzu-
(Taoteching, verse 8, translation by Red Pine)

WU CH’ENG says, “Among those who follow the Tao, the best are like water: content to be lower and, thus, free of blame. Most people hate being lower and compete to be higher. But when people compete, someone is maligned.”

LI HUNG-FU says, “How do we know the best don’t compete? Everyone else chooses nobility. They alone choose humility. Everyone else chooses the pure. They alone choose the base. What they choose is what everyone else hates. Who is going to compete with them?”

KUAN-TZU says, “Water is the source of creation, the ancestor of all living things. It’s the bloodstream of Earth” (Kuantzu: 39).

HUANG YUAN-CHI says, “Mencius says, ‘People cannot live without water and fire’ [Mencius: 7A.23]. In terms of cultivation, when fire warms water, ‘pure yang’ arises. When water cools fire, ‘sweet dew’ appears.”

WANG P’ANG says, “Water is the chief of the five elements [see verse 12]. It comes from space, which is not that far from the Tao.”

WANG PI says, “The Tao does not exist, but water does. Hence, it only approaches the Tao.”

HO-SHANG KUNG says, “The best people have a nature like that of water. They’re like mist or dew in the sky, like a stream or a spring on land. Most people hate moist or muddy places, places where water alone dwells. The nature of water is like the Tao: empty, clear, and deep. As water empties, it gives life to others. It reflects without becoming impure, and there is nothing it cannot wash clean. Water can take any shape, and it is never out of touch with the seasons. How could anyone malign something with such qualities as this?”

SUNG CH’ANG-HSING says, “Those who free themselves from care stay low and avoid heights. Those whose minds are empty can plumb the depths. Those who help others without expecting any reward are truly kind. Those whose mouths agree with their minds speak the truth. Those who make demands of themselves as well as others establish peace. Those who can change as conditions change work with skill. Those who act when it is time to act and rest when it is time to rest move with time.”

LI JUNG says, “Water has no purpose of its own. Those who can remain empty and not compete with others follow the natural Way.”

YEN TSUN says, “If a ruler embodies this and uses this in his government, his virtue is most wonderful. How could it be maligned?”

HAN FEI says, “If a drowning man drinks it, he dies. If a thirsty man drinks it, he lives.”

And, RED PINE adds, “Given Lao-tzu’s usual disdain for social virtues, some commentators have trouble accepting the standard reading of jen (kindness) in line eight. For those in search of an alternative, the Fuyi and Chinglung editions have jen (others), while the Mawangtui B has t’ien (heaven), and Mawangtui A compresses lines eight and nine: ‘helping with honesty.’ This is one of the Taoteching’s most quoted verses.”

“Heaven is eternal and Earth is immortal
the reason they’re eternal and immortal
is because they don’t live for themselves
hence they can live forever
sages therefore pull themselves back
and end up in front
put themselves outside
and end up safe
is it not because of their selflessness
whatever they seek they find”

-Lao-tzu-
(Taoteching, verse 7, translation by Red Pine)

CHU CH’IEN-CHIH says, “The line ‘Heaven is eternal and Earth is immortal’ was apparently an old saying, which Lao-tzu quotes in order to explain its significance.”

CHIANG SSU-CH’I says, “‘Heaven’ refers to the point between the eyebrows. ‘Earth’ refers to the point just below the navel.”

LU HUI-CH’ING says, “Heaven stands for the movement of time. Earth represents the transformation of form. Heaven and Earth have their origin in the dark womb. And the essence of the dark womb is the valley spirit that doesn’t die. Because it doesn’t die, it isn’t born. Only what isn’t born can give birth to the living. And because it doesn’t give birth to itself, it can live forever.”

TS’AO TAO-CH’UNG says, “What is not alive is the basis for life. By equating life and death, we are no longer burdened by life and death. By abandoning bodily form, we are no longer hindered by bodily form.”

WU CH’ENG says, “To pull oneself back means to be humble and not to try to be in front of others. To put oneself outside means to be content and not to try to add to one’s life. To find what one seeks means to be in front and safe.”

SUNG CH’ANG-HSING says, “Heaven and earth help creatures fulfill their needs by not having any needs of their own. Can sages do otherwise? By following the Way of Heaven and Earth, sages are revered by all and harmed by none. Hence, they, too, live long.”

JEN FA-JUNG says, “Sages do not purposely seek long life but achieve it through selflessness.”

CH’ENG CHU says, “Heaven, Earth, and Humankind share the same origin. Why doesn’t Humankind share their immortality? Because Heaven and Earth are not aware they are Heaven and Earth. Only Humankind is self-aware. And being self-aware, there is nothing humans won’t do to stay alive. But the more they care for their life, the more pained their life becomes. The more they nourish their body, the sicker their body becomes. People who have not thought this out say the followers of Lao-tzu are afraid of death and only interested in immortality. But this is getting it backward.”

HO-SHANG KUNG says, “The reason Heaven and Earth alone are eternal and immortal is because they are content and give without expecting a reward, unlike Humankind who never stops chasing profit and fighting over possessions.”

WANG PI says, “Those who live for themselves fight with others. Those who don’t live for themselves are the refuge of others.”

SU CH’E says, “If Heaven and Earth fought with others over life, they would be the same as others. And if sages fought with others over profit, they would be the same as them. Would that not be a great shame?”

WANG P’ANG says, “Although sages are sages, they look the same as others. But because they embody the Way of Heaven and don’t fight, they alone differ from everyone else. Sages are selfless because they no longer have a self.”

LU TUNG-PIN says, “The only thing sages seek is Virtue.”

“The valley spirit that doesn’t die
we call the dark womb
the dark womb’s mouth
we call the source of Heaven and Earth
as elusive as gossamer silk
and yet it can’t be exhausted”

-Lao-tzu-
(Taoteching, verse 6, translation by Red Pine)

THE SHANHAICHING says, “The Valley Spirit of Morning Light is a black and yellow, eight-footed, eight-tailed, eight-headed animal with a human face” (9). The Shanhaiching’s “valley spirit’ is the moon, which runs ahead of the sun during the last eight days of its thirty-day cycle, lags behind during the first eight days, and faces the sun during its eight days of glory. For the remaining days of the month, it’s too close to the sun to be visible. Like many other cultures, the ancient Chinese viewed the moon as the embodiment of the female element of creation.

WANG PI says, “The valley is what is in the middle, what contains nothing, no form, no shadow, no obstruction. It occupies the lowest point, remains motionless, and does not decay. All things depend on it for their development, but no one sees its shape.”

YEN FU says, “Because it is empty, we call it a ‘valley.’ Because there is no limit to its responsiveness, we call it a ‘spirit.’ Because it is inexhaustible, we say ‘it doesn’t die.’ These three are the virtues of the Tao.”

SU CH’E says, “A valley is empty but has form. A valley spirit is empty but has no form. What is empty and has no form is not alive. So how can it die? ‘Valley spirit’ refers to its virtue. ‘Dark womb’ refers to its capacity. This womb gives birth to the ten thousand things, and we call it ‘dark’ because we see it give birth but not how it gives birth.”

HSUEH HUI says, “The words Lao-tzu chooses are often determined by the demands of rhyme and should not be restricted to their primary meaning. Thus, p’in [female animal] can also be read p’in [womb].”

HO-SHANG KUNG says, “The valley is what nourishes. Those able to nourish their spirit do not die. ‘Spirit means the spirits of the five organs: the gall bladder, the heart, the kidneys, and the spleen. When these five are injured, the five spirits leave. ‘Dark’ refers to Heaven. In a person, this means the nose, which links us with Heaven. ‘Womb’ refers to Earth. In a person, this means the mouth, which links us with Earth. The breath that passes through our nose and mouth should be finer than gossamer silk and barely noticeable, as if it weren’t actually present. It should be relaxed and never strained or exhausted.”

WU CH’ENG says, “The empty valley is where spirits dwell, where breath isn’t exhausted. Who relaxes their breath increases their vitality. Who strains their breath soon expires.”

TE-CH’ING says, “Purposeful action leads to exhaustion. The Tao is empty and acts without purpose. Hence, it can’t be exhausted.”

SUNG CH’ANG-HSING says, “The valley spirit, the dark womb, the source of Heaven and Earth all act without acting. That we don’t see them doesn’t mean they don’t exist.”

LIU CHING says, “It’s like the silk of a silkworm or the web of a spider: hard to distinguish and hard to grab. But then, it isn’t Humankind who uses it. Only the spirit can use it.”

TU TAO-CHIEN says, “This verse also appears in Liehtzu: 1.1, where it is attributed to the Yellow Emperor instead of Lao-tzu. Lao-tzu frequently incorporates passages from ancient texts. We see their traces in ‘thus the sage proclaims’ or ‘hence the ancients say.’ Thus Confucius said, ‘I don’t create. I only relate’ [Lunyu: 7.1]”.

LIEH-TZU says, “What creates life is not itself alive” (Liehtzu: 1.1).

“Heaven and Earth are heartless
treating creatures like straw dogs
sages are heartless too
they treat people like straw dogs
between Heaven and Earth
how like a bellows
empty but inexhaustible
each stroke produces more
talking only wastes it
better to protect what’s inside”

-Lao-tzu-
(Taoteching, verse 5, translation by Red Pine)

HU SHIH says, “Lao-tzu’s statement that Heaven and Earth are heartless undercuts the ancient belief that Heaven and Humankind were of the same lineage and thereby created the basis for natural philosophy” (Chung-kuo-che-hsueh-shih ta-kang. p. 56).

SU CH’E says, “Heaven and Earth aren’t partial. They don’t kill living things out of cruelty or give birth out of kindness. We do the same when we make straw dogs to use in sacrifices. We dress them up and put them on the altar, but not because we love them. And when the ceremony is over, we throw them into the street, but not because we hate them. This is how sages treat the people.”

HUAI-NAN-TZU says, “When we make straw dogs or clay dragons, we paint them yellow and blue, decorate them with brocade, and tie red ribbons around them. The shaman puts on his black robe, and the lord puts on his ceremonial hat to usher them in and to see them off. But once they’ve been used, they’re nothing but clay and straw.” A similar description appears in Chuangtzu: 14.4.

WU CH’ENG says, “Straw dogs were used in praying for rain, and these particular bellows were used in metallurgy.”

WANG P’ANG says, A bellows is empty so that it can respond. Something moves, and it responds. It responds but retains nothing. Like Heaven and Earth in regard to the ten thousand things or sages in regard to the people, it responds with what fits. It isn’t tied to the present or attached to the past.”

WANG AN-SHIH says, “The Tao has no substance or dimension, yet it works the breath of emptiness between Heaven and Earth and gives birth to the ten thousand things.”

WANG TAO says, “The Tao cannot be talked about, yet we dismiss it as heartless. It cannot be named, yet we liken it to a bellows. Those who understand get the meaning and forget the words. Those who don’t understand fail to see the truth and chatter away in vain.”

HSIN TU-TZU says, “When the main path has many side trails, sheep lose their way. When learning leads in many directions, students waste their lives in study” (Liehtzu: 8.25).

HO-SHANG KUNG says, “Whenever the mouth opens and the tongue moves, disaster is close behind. Better to guard your inner virtue, nurture your vital essence, protect your spirit, treasure your breath, and avoid talking too much.”

SUNG CH’ANG-HSING says, “If our mouth doesn’t talk too much, our spirit stays in our heart. If our ears don’t hear too much, our essence stays in our genitals. In the course of time, essence becomes breath, breath becomes spirit, and spirit returns to emptiness.”

And, RED PINE adds, “Cultivating the heartless center between Heaven and earth, sages delight in the endless creation of something out of nothing without becoming attached to anything. The Chinese phrase pu-jen (no heart) not only means ‘unkind’ but also refers to any fruit that has no seed or kernel in its center. The straw dogs used in ceremonies in ancient China were much like Christmas trees in the West – used for a day, a week, a month, but not for long.”

“The Tao is so empty
those who use it
never become full again
and so deep
as if it were the ancestor of us all
it dulls our edges
unties our tangles
softens our light
and merges our dust
it’s so clear
as if it were present
I wonder whose child it is
it seems it was here before Ti”

-Lao-tzu-
(Taoteching, verse 4, translation by Red Pine)

WANG AN-SHIH says, “The Tao possesses form and function. Its form is the original breath that doesn’t move. Its function is the empty breath that alternates between Heaven and Earth.”

WU CH’ENG says, “‘Empty’ means ‘empty like a bowl.’ The Tao is essentially empty, and people who use it should be empty, too. To be full is contrary to the Tao. ‘Deep’ means ‘what cannot be measured.’ ‘Ancestor’ means ‘one who unites a lineage,’ just as the Tao unites all things. ‘As if’ suggests a reluctance to compare.”

LI HSI-CHAI says, “The ancient masters of the Way had no ambition. Hence, they dulled their edges and did not insist on anything. They had no fear. Hence, they untied every tangle and avoided nothing. They did not care about beauty. Hence, they softened their light and forgot about themselves. They did not hate ugliness. Hence, they merged with the dust and did not abandon others.”

WEI YUAN says, “By taking advantage of edges, we create conflicts with others. By shining bright lights, we illuminate their dust. Grinding down edges makes conflicts disappear. Dimming the light merges the dust with dust and with darkness.”

HUANG YUAN-CHI says, “A person who can adjust their light to that of the crowd and merge with the dust of the world is like a magic mushroom among ordinary plants. You can’t see it, but it makes everything smell better.”

HSI T’UNG says, “The Tao is invisible. Hence, Lao-tzu calls it ‘clear.’”

THE SHUOWEN says, “Chan [clear] means ‘unseen.’”

LU NUNG-SHIH says, “‘Clear’ describes what is deep, what seems to be present and yet not present, what seems to be not-present and yet not not-present.”

LIU CHING says, “If it’s empty, it’s deep. If it’s deep, it’s clear. The Tao comes from nothing. Hence, the Tao is the child of nothing.”

LI YUEH says, “Ti is the Lord of Creation. All of creation comes after Ti, except the Tao, which comes before it. But the nature of the Tao is to yield. Hence, Lao-tzu does not insist it came before. Thus, he says, ‘it seems.’”

JEN CHI-YU says, “In ancient times no one denied the existence of Ti, and no one called his supremacy into doubt. Lao-tzu, however, says the Tao is ‘the ancestor of us all,’ which presumably included Ti as well” (Lao-tzu che-hsueh t’ao-lun-chi, p. 34).

“Bestowing no honors
keeps people from fighting
prizing no treasures
keeps people from stealing
displaying no attractions
keeps people from making trouble
thus the rule of the sage
empties the mind
but fills the stomach
weakens the will
but strengthens the bones
by keeping the people from knowing or wanting
and those who know from daring to act
the sage governs them all”

-Lao-tzu-
(Taoteching, verse 3, translation by Red Pine)

SU CH’E says, “Bestowing honors embarrasses those who don’t receive them to the point where they fight for them. Prizing treasures pains those who don’t possess them to the point where they steal them. Displaying attractions distresses those who don’t enjoy them to the point where they cause trouble. If people aren’t shown these things, they won’t know what to want and will cease wanting.”

WANG CHEN says, “Sages empty the mind of reasoning and delusion, they fill the stomach with loyalty and honesty, they weaken the will with humility and compliance, and they strengthen the bones with what people already have within themselves.”

WANG PI says, “Bones don’t know how to make trouble. It’s the will that creates disorder. When the mind is empty, the will is weak.”

WANG P’ANG says, “An empty mind means no distinctions. A full stomach means no desires. A weak will means no external plans. Strong bones mean standing on one’s own and remaining unmoved by outside forces. By bestowing no honors, sages keep people from knowing. Prizing no treasures, they keep people from wanting.”

LU NUNG-SHIH says, “The mind knows and chooses, while the stomach doesn’t know but simply contains. The will wants and moves, while bones don’t want but simply stand there. Sages empty what knows and fill what doesn’t know. They weaken what wants and strengthen what doesn’t want.”

YEN TSUN says, “They empty their mind and calm their breath. They concentrate their essence and strengthen their spirit.”

HUANG YUAN-CHI says, “Sages purify their ears and eyes, put an end to dissipation and selfishness, embrace the one, and empty their mind. An empty mind forms the basis for transmuting cinnabar by enabling us to use our yang breath to transform our yin essence. A full stomach represents our final form, in which our yang breath gradually and completely replaces our yin essence.”

WEI YUAN says, “The reason the world is in disorder is because of action. Action comes from desire. And desire comes from knowledge. Sages don’t talk about things that can be known or display things that can be desired. This is how they bring order to the world.”

LIU CHING says, “This verse describes how sages cultivate themselves in order to transform others.”