《道德真經集註(一)》

This passage forms the opening section of the Collected Commentaries on the Authentic Scripture of Dao and De, synthesizing interpretations from four eminent commentators: Emperor Xuanzong of Tang, Heshang Gong, Wang Bi, and Wang Pang. It centers on the foundational concepts of "Dao" (the Way) and "name."

The Dao represents the fundamental principle governing all existence, manifesting both in the essence of things and their functions. Though nameless and formless, it permeates everywhere. Even the words of sages can only capture partial aspects of the Dao—yet unlike the doctrines of various philosophical schools, these sagely teachings align with ultimate truth while remaining timely in application.

The scripture states, "The Dao that can be spoken is not the eternal Dao." Heshang Gong clarifies that what is "speakable" here refers to human constructs like governance systems and institutional teachings, not the natural, everlasting Dao of longevity. The eternal Dao nourishes the spirit through wuwei (non-action), stabilizes people through non-interference, conceals its radiance and erases its traces—defying verbal description. Wang Pang adds that any speakable Dao merely suits particular circumstances; as time passes, what was once deemed correct may prove erroneous.

Regarding "The name that can be named is not the eternal name," Heshang Gong explains that "nameable" refers to worldly distinctions like wealth and status—none of which constitute enduring renown. Emperor Xuanzong observes that names denote characteristics of things; as phenomena change, so must their designations, leaving no immutable labels. Heshang Gong further illustrates with metaphors: eternal fame resembles an infant's pre-verbal state, or like pearls concealed within oysters and jade hidden in stone—radiant within yet outwardly unadorned.

The concluding phrase "Nameless, it is the origin of heaven and earth" reveals the Dao as the formless source of all creation. Heshang Gong notes that the Dao's lack of concrete appearance makes it unnameable. This nameless Dao existed prior to the formation of heaven and earth, constituting the primordial state of all things.

The Dao is the root of all things, emanating energy from emptiness to create the myriad beings, serving as the source from which heaven and earth take form. The nameless and formless state represents the primordial beginning (referring to the unmanifested state of the Dao), while when the Dao manifests as concrete forms, it becomes the mother that nurtures all existence.

Emperor Xuanzong of Tang (Minghuang) explains: The nameless state is the subtle essence of the Dao, which, through the workings of Qi (vital energy), gives rise to heaven and earth. Heaven and earth thereby receive their creative power, hence being called "nameless." When the Dao manifests its function, it is called "having a name," nourishing all things just as a mother nurtures her children. Heshang Gong (a Han dynasty Daoist scholar) adds: "Having a name" refers to the concrete forms of heaven and earth, which possess fixed shapes and positions, with Yin-Yang exhibiting attributes of firmness and softness, hence being called "having a name." The phrase "mother of all things" means that heaven and earth contain primordial Qi, enabling all beings to grow and flourish, much like a mother nourishing her offspring. Wang Bi (a Three Kingdoms period philosopher) argues: All tangible things originate from the formless. In the stage before shapes and names emerge, it is the origin of all things; once they acquire form and name, the Dao continues to nurture and cultivate them, becoming the mother of all things.

Wang Anshi (Pang) further elaborates: All things receive life from the formless and achieve existence in concrete forms, hence the saying "the beginning of heaven and earth, the mother of all things." The Book of Changes states, "Only after heaven and earth exist can all things come into being," which aligns with Laozi's view. In truth, there is no inherent sequence between all things and heaven and earth—fundamentally, being and non-being are one. The terms "beginning" and "mother" are merely metaphors. Though heaven and earth are vast, they too are generated from the formless Dao. Laozi particularly emphasizes the phrase "mother of all things" to illustrate the essential function of the Dao.

Only by maintaining a desireless and unattached state of mind can one comprehend the subtlety of the Dao (referring to its profound essence). Heshang Gong states: "Subtlety" (miao) means the essential core. If a person can remain free from desire, they may grasp the fundamental truth of the Dao. Wang Bi explains: "Subtlety" is the utmost refinement. All things grow from the minute, emerging from the formless; thus, only by emptying desires can one observe the wondrous process of creation.

When desires arise, one can only perceive the boundaries and limitations of the Dao. Emperor Xuanzong remarks: Humans are born with a tranquil nature, but desires emerge under the influence of external things. If one can preserve purity, withdraw the Shen (spirit), and return to their original nature, they may realize the source of the Dao. But if they indulge in desires and lose their true nature, they will only see the superficial manifestations of the Dao. Heshang Gong points out: Desires lead people astray from the essence of the Dao, allowing them to perceive only its finite appearances.

This passage explores the dialectical relationship between "being" (you) and "non-being" (wu). The term "jiao" refers to the ultimate destination of all things. Those attached to desires can understand this principle by observing the goals of worldly pursuits. Wang Bi (a Wei-Jin period Neo-Daoist philosopher) explains that all actions pursuing "being" fundamentally rely on "non-being" to function. The root of desire lies in aligning with the Dao to achieve fulfillment, thus observing desirous individuals reveals the endpoint of all phenomena.

Wang Anshi (styled Wang Pang) posits that while the Yijing discusses yin-yang, Laozi speaks of being and non-being, and Buddhism addresses form and emptiness, they ultimately convey the same truth through different expressions. Contemporary seekers of "non-being" who forcibly pursue it while rejecting "being" ironically fail to attain genuine "non-being." True "non-being" inherently contains "being"—the two are fundamentally unified. Those who perceive only surface phenomena (jiao) must comprehend the profound mystery (miao) by understanding the principle of "original non-being" (ben wu). Yet "original non-being" doesn't negate the existence of "being" entirely. "Constant non-being" (chang wu) and "constant being" (chang you) are interdependent—non-being constitutes authentic being, just as being constitutes substantial non-being.

Emperor Xuanzong of Tang notes that both being and non-being originate from the Dao, differing only in name. Heshang Gong (Han dynasty commentator) observes that desires and desirelessness both stem from the human heart, but desirelessness leads to longevity while desire brings ruin. This unity is called the "profound mystery" (xuan). Wang Anshi further clarifies that being and non-being are originally one; scholars separate them merely for comprehension. Upon attaining the Dao, one realizes both are equally true.

The phrase "profound upon profound" (xuan zhi you xuan) suggests mysteries within mysteries. Heshang Gong explains that humans receive varying degrees of qi from heaven and earth—those imbued with balanced qi become sages, while turbid qi breeds greed. Emperor Xuanzong contends that only by transcending all conceptual attachments, including the notion of "desirelessness," can one reach genuine profundity. Mastering this reveals the fundamental principle governing all transformations (the gateway to myriad wonders).

This passage primarily explains the concepts of the "Gate of All Wonders" (众妙之门) and the "interdependence of beauty and ugliness" (美恶相生) from the Dao De Jing.

Regarding the "Gate of All Wonders," the commentary by Heshanggong states: One must understand there are heavens beyond heavens, and that people's innate endowments vary in depth. Eliminating desires and maintaining a state of harmonious balance is the crucial gateway to comprehending the Dao. Wang Bi further explains: The Dao manifests through two aspects—"beginning" and "mother"—both originating from the profound "Mystery" (玄). This "Mystery" is the formless, imageless ultimate source that cannot be precisely described in words. Fixation on any single concept of the "Mystery" leads one astray from truth, hence the phrase "the mystery within mystery" (玄之又玄). All wondrous principles emerge from this gateway.

Wang Anshi (Pang) supplements this by saying: In the phenomenal world, the Dao manifests as the yang principle being honored while yin is humble, yet on the metaphysical level, yin precedes yang. The supreme state of the Dao is called "wondrous" (妙) and "mysterious" (玄)—"wondrous" referring to the Dao's virtuous qualities, and "mysterious" to its essential nature. All things contain their own wonders, all originating from this "Gate of All Wonders."

Chapter Two discusses how "beauty and ugliness give birth to each other": When all under heaven recognize beauty (Heshanggong notes: when people begin flaunting their beauty), the concept of ugliness arises; when all recognize goodness (Heshanggong: when people pursue fame and achievement), the notion of badness appears. Emperor Xuanzong of Tang explains: Standards of beauty and goodness stem from human desires—attachment to personal standards creates discrimination and contention. Wang Anshi observes: The Dao itself makes no distinctions; human delusions create oppositions. Obsessive pursuit of beauty and goodness paradoxically breeds aversion, demonstrating how these concepts inherently contain their opposites.

Note: The abbreviations in the text refer to historical commentators—"He" to Heshanggong, "Bi" to Wang Bi, "Pang" to Wang Anshi, and "Minghuang" to Emperor Xuanzong of Tang—all renowned interpreters of the Dao De Jing.

What the world calls "beauty" and "goodness" are often already mixed with ugliness and evil. When realization comes after events unfold, such awakening is already too late. However, those who have truly attained the Dao (zhiren, perfected beings) understand that beauty and goodness have always coexisted with ugliness and evil. The ignorant people of the world cannot comprehend this principle, so what they perceive as beauty and goodness is often accompanied by ugliness and evil.

Being (you) and non-being (wu) generate each other (Heshang Gong's commentary: only by observing "being" can one recognize the existence of "non-being"). Difficulty and ease complete each other (Heshang Gong: only by recognizing "difficulty" can one appreciate "ease"). Long and short are mutually defined through comparison (Heshang Gong: only by seeing "short" can "long" be determined). High and low contrast with each other (Heshang Gong: only by observing "high" can one understand "low"). Sounds harmonize through mutual response (Heshang Gong: when one leads in singing above, others will naturally follow below). Front and back follow one another (Emperor Xuanzong of Tang's note: these six pairs of opposites depend on each other, just like beauty and ugliness—not innate but products of the discriminating mind).

Heshang Gong further explains: those above set the example, and those below will imitate accordingly. Wang Bi clarifies: beauty is what people desire, while ugliness is what they detest. Beauty and ugliness are like joy and anger; good and evil resemble judgments of right and wrong—all originating from the same root. These six pairs of opposites exist naturally and should not be emphasized one-sidedly. Wang Pang elaborates: once separated from the Dao and attached to the self, the discriminating mind arises, splitting these six pairs of opposites and perpetuating the endless cycles of joy and anger, sorrow and happiness, life and death. All this stems from failing to recognize that yin and yang are fundamentally one, instead clinging to superficial distinctions.

Therefore, sages (those who have attained the Dao) handle affairs through wuwei (non-action) (Heshang Gong: governing with the great Dao) and implement teaching through "non-speaking" (Emperor Xuanzong of Tang: wuwei means refraining from unnecessary action; "non-speaking" means teaching without words). Heshang Gong states: sages guide the people by setting examples with their own conduct. Wang Pang explains: sages have no selfish mind—they take the people's hearts as their own. Though they engage in affairs, they always maintain the attitude of wuwei.

This scripture expounds the principle of "governing through non-action (Wuwei)." Laozi believed that sages should rule in accordance with the natural order, avoiding forceful intervention.

Though sages establish teachings, their minds remain empty and tranquil, unattached to verbal instruction. Just as all things grow naturally, they allow people to live according to their innate nature without coercion. In this way, the world returns to its original state of simplicity and authenticity.

Three key points illustrate this: First, "all things arise, yet none are rejected" — allowing natural processes to unfold without interference. Second, "giving life without possessing," like primordial Qi (vital energy) that generates all things yet claims no ownership. Third, "acting without relying," performing deeds without seeking reward.

Precisely because they do not claim credit, their virtue (De) endures. Those who constantly attribute merit to themselves find it fleeting. Like a spring's living water: the less one tries to possess it, the more abundantly it flows.

Commentators like Heshang Gong and Wang Bi emphasize that sages emulate the Dao's nature: though accomplishing all things, they claim no achievement; appearing inactive yet accomplishing everything. This state transcends physical limitations — even amidst the transformations of Yin-Yang, they remain undisturbed by external phenomena.

This passage explains the core concepts of Chapter 3 of the Daode Jing ("Not Exalting the Worthy"), which advocates that rulers should maintain a stance of clarity, stillness, and Wuwei (non-action).

Regarding "not exalting the worthy": Heshang Gong (a Han dynasty commentator) interprets "worthy" as referring to those skilled in rhetoric and superficial achievements who deviate from the Dao. Not elevating the worthy means not granting them high positions or lavish rewards. Emperor Xuanzong of Tang further explains that excessive admiration for the worthy stirs competition; instead, both the worthy and the unworthy should remain content in their proper places.

Concerning "preventing the people from contention": Heshang Gong believes this allows people to return to their natural state. Wang Pang (a Song dynasty scholar) notes that glorifying the worthy incites comparison and desire among the populace.

On "not valuing rare goods": Heshang Gong states that rulers should not covet treasures—they ought to cast gold into the mountains and discard pearls into the deep. Emperor Xuanzong elaborates that seeking beyond one's lot is akin to theft, and all things should abide by their inherent nature.

Regarding "preventing the people from becoming thieves": Heshang Gong explains that when those above remain pure and tranquil, those below will not harbor greed. Wang Pang argues that when people's basic needs for food and clothing are met, their nature stabilizes; but if they pursue rare goods, they may turn to thievery.

On "not displaying what is desirable": Heshang Gong advises keeping distance from temptation. Emperor Xuanzong states that neither exalting the worthy nor coveting treasures leaves nothing to stir desire. Heshang Gong also mentions eliminating depravity. Wang Bi (a Wei-Jin period metaphysical philosopher) further clarifies that elevating the capable provokes rivalry, while treasuring objects invites theft—thus, by not displaying desires, the mind remains undisturbed.

In summary, this chapter advocates that rulers eliminate factors that incite desire, allowing the people to preserve their simple, natural essence.

This scripture primarily discusses how sages govern the state and cultivate their being. The core idea is that only by maintaining inner purity and reducing desires can one avoid being disturbed by external things.

Regarding "emptying the mind," this means clearing away distracting thoughts and desires. Emperor Xuanzong of Tang explains that when the mind isn't disturbed by greed, it becomes pure; Heshang Gong advises eliminating cravings and disturbances; Wang Pang further clarifies that an empty mind eliminates discrimination, which is the principle behind "not exalting the worthy."

"Filling the belly" refers to inner moral fulfillment. Emperor Xuanzong states that when virtue fills the heart, one avoids arrogance; Heshang Gong suggests maintaining the state of Dao and unity; Wang Bi remarks that while the mind may contemplate, the belly must be satisfied; Wang Pang explains that when the belly is full, one won't crave excessively—this embodies the meaning of "not valuing goods."

"Weakening the will" means reducing competitive ambition. Emperor Xuanzong observes that an empty mind leads to peaceful aspirations; Heshang Gong advocates practicing humility; Wang Pang notes that overly strong ambitions lead to rivalry, while moderate willpower prevents external influences from controlling one.

"Strengthening the bones" refers to fortifying inner power. Emperor Xuanzong says a full belly makes bones strong; Heshang Gong advises nurturing Jing (essence) and Qi (vital energy); Wang Bi comments that bones support the body without causing trouble; Wang Pang explains that only with robust bones can one stand firm, unaltered by external things.

Finally, it teaches keeping the people simple, free from cunning minds and greed. Emperor Xuanzong advocates teaching people neither to contend nor covet; Heshang Gong urges returning to original purity; Wang Bi advises preserving innate nature; Wang Pang states that eliminating delusions and cravings stabilizes one's disposition. Thus, even the clever wouldn't dare act recklessly—Emperor Xuanzong says pure teachings make people cautious, while Heshang Gong recommends deep contemplation over rash action.

This explains the principle of "governing through Wuwei (non-action)." Truly wise individuals understand how to govern the world through this approach of "non-forced action." Heshang Gong (a renowned Han dynasty commentator on Daoist texts) explains that by avoiding artificial effort and following natural tendencies, there is nothing in the world that cannot be properly governed.

Emperor Xuanzong of Tang further clarifies that when rulers practice Wuwei, the people retain their simple, authentic nature, leading to natural social harmony. Heshang Gong adds that such virtuous governance enables people to live and work in peace and contentment. Wang Pang, a Song dynasty scholar, argues that Wuwei doesn't mean complete inaction, but rather achieving the restoration of original nature through non-forced action.

The discussion then turns to human nature: after the Three Dynasties (Xia, Shang, and Zhou), people lost their original nature. While noble persons pursue goodness and virtue, they become overly attached; petty persons crave profit without satisfaction. Whether pursuing knowledge or desires, both represent outward seeking that harms one's intrinsic nature. Only those who have attained the Dao maintain balance: they diminish attachments without becoming base, strengthen their bodies without chasing empty fame, thus remaining unswayed by reputation and profit while preserving their original nature.

Chapter four describes the characteristics of the Dao: though empty, its function is inexhaustible. Heshang Gong states the Dao conceals its name, functioning through the Golden Mean. Emperor Xuanzong explains that when the Dao operates, it generates harmonious Qi (vital energy), creating all things yet never becoming full. Wang Pang observes that while the Dao fills the cosmos and nourishes all beings without depletion, this state of being simultaneously empty and substantial is called "chong" (the balanced void state of Yin-Yang).

The Dao resembles an abyss—the source of all things. Emperor Xuanzong describes it as tranquil like a deep spring, nurturing all yet never self-satisfied, thus becoming the sovereign of all. Heshang Gong interprets the Dao as unfathomable, like the ancestor of all beings. Wang Pang notes that while the Dao gives birth to all things, it never separates from them; though things manifest infinite diversity, all originate from the Dao.

(Note: ○ indicates viewpoints from different commentators; "chong" is a key Daoist concept referring to the receptive void state; "Wuwei" represents the core Daoist philosophy of following natural spontaneity without forced action)

When observing the Dao (the cosmic origin), it appears as the sovereign of all things. The Dao is as unfathomable as an abyss. Humans inherently possess the capacity to realize the Dao. To truly comprehend it, one need not seek externally but should instead blunt sharp edges, untangle complications, temper brilliance, and merge with the dust of the world. Thus the Dao will naturally manifest.

"Blunting sharp edges" means: When people aggressively pursue fame and achievement, they should restrain themselves through proper principles. The Dao never flaunts itself—only by dulling one's edges can one achieve natural perfection. These "edges" resemble the sharp points of objects.

"Untangling complications" signifies: The Dao takes emptiness and tranquility as its foundation, thereby able to restrain sharpness and resolve conflicts. If one forces matters like worldly scholarship does, it only entangles more troubles. One should remember the Wuwei (non-action) nature of the Dao to dissolve complications. Without contending with all things, calmly observing their return to the source brings stability to one's nature and life while dissolving chaos.

"Tempering brilliance" suggests: Even with unique insights, one should appear simple like an ignorant person, avoiding the disturbance of others with one's radiance. After blunting edges and untangling complications, one's nature becomes stable and substantial, naturally glowing with inner light. Since there is light, it should harmonize rather than differ from all things.

"Merging with the dust" indicates: The Dao permeates everywhere, existing equally in radiance and dust, united with all things. It manifests through light and dust yet isn't confined by them. Practitioners should dwell among ordinary people without deliberately standing apart. The Dao embodies constant nature—since nature is constant, why prize it specially? Thus those who attain the Dao, though enlightened, never set themselves apart from worldly dust.

This state is profoundly still, seeming to exist yet not. Achieving these four points allows the Dao to exist profoundly. But if one stubbornly insists the Dao has concrete existence, that is no longer the true Dao. "Seeming to exist" precisely describes this indescribable mystical state.

I know not whence the Dao comes. Laozi said he didn't know the Dao's origin. What we now call the ontological "Dao" appears to have a source, yet seems formless in its vagueness—thus we know not whose offspring it is. The Dao existed before all forms, present even before heaven and earth. This proves the Dao isn't a generated principle.

Here we discuss how the Dao (the fundamental origin and principle of the universe) existed even before the formation of heaven and earth. Although the Celestial Emperor (Tianshi) governs all things, the Dao appeared even earlier. As the commentary by Heshanggong states: The Dao existed prior to the Celestial Emperor, demonstrating that it precedes both heaven and earth.

Wang Bi's commentary further explains: Those who cling stubbornly to a single perspective cannot even properly manage their own households; those who consider only the interests of one state cannot effectively govern that nation. Forcing heavy objects with brute strength ultimately proves ineffective. Though people understand the need to govern all things, without applying the principles of mutual generation and restraint between Yin-Yang (the two complementary forces), comprehensive governance remains impossible. Though earth possesses form, without following heaven's patterns it cannot find peace; though heaven embodies refinement, without adhering to the Dao's laws it cannot maintain its essential nature.

The Dao appears empty yet can be infinitely applied—attempting to fill it completely only leads to overflow. Thus maintaining emptiness ensures it never runs dry. No matter how vast physical forms become, they never burden the Dao's essence; no matter how numerous affairs grow, they never exceed the Dao's capacity. If all things abandon the Dao to seek other rulers, where could they possibly turn? The Dao is profoundly unfathomable, like the root of all existence. It blunts sharp edges without being damaged, resolves conflicts without exertion, shares light without being tainted, mingles with worldly dust without altering its essence. Seeming both present and absent, it nonetheless truly exists.

Earth bears physical forms, yet its Virtue (De) cannot surpass its capacity to carry; heaven covers all things, yet its Virtue cannot exceed its power to encompass. Even heaven and earth cannot attain the Dao's realm—does this not demonstrate the Dao's precedence over the Celestial Emperor? Though the Celestial Emperor stands as sovereign of all things, the Dao existed before even this supreme ruler.

Chapter Five discusses how "heaven and earth are not benevolent," meaning they transform all things without deliberate displays of kindness, instead allowing natural development. As Heshanggong explains: Heaven and earth operate spontaneously without artificial effort—all things grow and perish naturally, thus concepts of benevolence or its absence become irrelevant. Those possessing benevolent intentions inevitably act deliberately and bestow favors, yet this causes all things to lose their authentic nature. Forced action ultimately fails to preserve creation. Heaven and earth don't specially grow grass for beasts nor raise livestock for humans, yet all things find their proper place. Relying solely on human wisdom to arrange matters conversely prevents fulfilling all needs.

This passage employs the metaphor of "straw dogs" (sacrificial offerings made of grass) to discuss the attitude of Heaven-Earth and sages toward all things. During rituals, people treat straw dogs with reverence, yet discard them casually after the ceremony—illustrating how external displays of respect are merely formalities. Heaven-Earth nurtures all beings like parents care for children, yet remains unattached to any particular thing, allowing the natural cycles of life, death, and transformation to unfold spontaneously.

The sage emulates this natural Dao of Heaven-Earth, never forcing displays of benevolence. Just as people don't develop genuine affection for straw figures, the sage regards common folk like these ritual objects—expecting nothing in return. True supreme benevolence (the highest form of compassion) isn't preferential treatment for some, but equal regard for all. Paradoxically, this approach makes everyone under heaven feel like family.

The text describes the cosmic process with the image of "Heaven-Earth as a bellows"—appearing empty yet brimming with vitality, where the movement of Qi (vital energy) gives birth to all things. Through Daoist cultivation practices—purging desires, moderating consumption, and purifying the five viscera—humans can align with this natural Dao. Though bearing human form, sages who embody this harmony with Heaven-Earth's De (Virtue/Power) attain true unity with the cosmos.

This passage uses the metaphors of the bellows (tuo) and flute (yue) to illustrate the philosophy of "emptiness" and "movement." The interior of both bellows and flute is hollow—precisely because they lack subjective will (wuxin) that they can generate wind and music. Similarly, Heaven and Earth give birth to all things, and sages govern the people by maintaining a state of empty stillness and wuwei (non-action), thereby responding naturally without exhaustion.

Various commentators offer different perspectives:

Emperor Xuanzong of Tang (Minghuang) suggests that the sage's mind harbors no partiality, just as bellows cannot be bent—the more they are used, the more effective they become. Heshang Gong notes that empty things never exhaust themselves; the more they are moved, the more sound they produce. Wang Bi (Bi) explains that bellows and flutes, being hollow and wuwei, can be used limitlessly—just as Heaven and Earth operate. Wang Pang (Pang) emphasizes that emptiness and stillness are the essence, while movement is the function.

Regarding "many words lead to exhaustion" (duoyan shu qiong), Heshang Gong interprets it as inviting misfortune through excessive speech, while Wang Pang suggests that speaking at the wrong time leads to difficulty. The final teaching to "abide in the center" (buru shou zhong) is understood by Emperor Xuanzong as maintaining the Dao of harmony; Heshang Gong advises cultivating the inner spirit (shen); Wang Bi warns that forcing things leads to loss and advocates naturalness like the bellows; Wang Pang concludes that abiding in the center enables one to respond to all changes.

The core teaching is to emulate nature's way of empty stillness: maintaining inner clarity, acting in accordance with natural principles, speaking with restraint, and abiding in balanced harmony. Just as bellows and musical instruments function endlessly because of their inner emptiness, so too should we embody this principle.

This passage elucidates the profound meaning behind the line from the Daode Jing: "The valley spirit never dies; it is called the mysterious female." The "valley spirit" metaphorically represents the empty yet responsive nature of the Dao—just as a valley produces echoes, the formless Dao resonates with all things yet never perishes. The "mysterious female" refers to the Dao as a profound womb that gives birth to all things.

Emperor Xuanzong of Tang (Emperor Ming) explains: A valley's characteristic is its emptiness that can return echoes, while the spirit's nature is its unfathomable mystery. The Dao responds to all beings like a valley echoing sounds, never ceasing its resonance. Here, the "valley spirit" symbolizes the Dao's paradoxical nature—formless yet generative.

Heshang Gong's commentary suggests: Nourishing the shen (spirit) and qi (vital energy) of the five viscera (liver, lungs, heart, kidneys, spleen) leads to longevity. Each organ houses specific spiritual aspects—hun (ethereal soul), po (corporeal soul), shen (spirit), jing (essence), and zhi (will). Damage to these organs causes these vital energies to dissipate.

Regarding "mysterious female," xuan (mysterious) denotes profundity, while pin (female) represents motherhood. The Dao resembles this deep womb that generates all existence. Heshang Gong further elaborates: The nose connects with heaven, drawing in the qi of the Five Phases; the mouth connects with earth, ingesting the five flavors (corresponding to the Five Phases). Through breath and nourishment, heaven and earth's energies form one's shen (spirit) and physical body within the human vessel.

"The gate of the mysterious female" refers to this generative womb as the root of heaven and earth. Just as all beings emerge from a mother's body, the myriad things originate from this mystical feminine portal. This gate constitutes the fundamental passage linking heaven and earth—the source from which all life derives its vitality.

This passage explains the concept of the "Mysterious Female Gate" (玄牝之门) from the Daodejing. The Mysterious Female (referring to the generative portal of the Dao) is fundamentally yin in nature, yet contains both yin and yang aspects within itself. It is called a "gate" rather than a "door" because all things emerge from this mysterious portal, yet none can perceive its concrete form.

"Continuous, as if enduring" describes the state of breath regulation. Nasal and oral breathing should be gentle, prolonged, and so subtle as to seem both present and absent. The term "continuous" here implies an unbroken flow, much like the mysterious mother (the Dao) that ceaselessly generates life while remaining elusive—neither definitively existent nor completely nonexistent.

"Using it never wearies" explains the essential principle of employing this breath technique. The tranquil gate (the Mysterious Female) operates with such refinement that while appearing present, it functions through wuwei (non-action), thus never causing exhaustion. The application of qi should be unhurried and relaxed, never forced or abrupt. Like the numinous valley spirit that, though dwelling in emptiness without form or shadow, embraces all things without revealing itself—this represents the supreme manifestation of the Dao.

Though positioned in humility beyond verbal description, it is called the "root of heaven and earth." Claiming its existence reveals no form, yet declaring its nonexistence ignores how all things originate therefrom—hence "continuous, as if enduring." It accomplishes all without strain, therefore "using it never weares." As Wang Pang observed: The more the Dao's function stirs, the more it manifests—how could it ever grow weary?