DIVISION 16 (第十六)

Reach the pole of emptiness.
Maintain tranquility in the center:
The myriad creatures all rise together,
And by this, I see their return.
Things (come forth) in great numbers;
Each one returns to its root.

Returning to the root is called tranquility.
Tranquility is called the inevitable unfolding of things.
Returning to the inevitable unfolding of things is called cháng,
And to understand cháng is called Enlightenment.
To not know cháng is to be reckless and wild.
If you are reckless and wild, your actions will lead to misfortune.
To know cháng, one becomes all-embracing.
To be all-embracing is to be impartial.
To be impartial is to be kingly.
To be kingly is to be (like) Heaven.
To be (like) Heaven is to be (one with) the Dào.
If you are one with the Dào, to the end of your days you will suffer no harm.

COMMENTARY by Koeng S. Wan:
Enlightenment is to know the nature of all things, which when attained enables one to abide by the Dào, achieve tranquility, satisfy physical needs (Division 32), live long (Division 33), and make peaceable society possible (Division 39). One can achieve enlightenment through quiet contemplation by "reaching the pole of emptiness" whereby one can become one with the Dào (Divisions 14 and 15) by gaining an understanding of cháng (常), the "returning to the inevitable unfolding of things".

Enlightenment is the understanding of cháng, the "returning to the inevitable unfolding of things", which is the understanding of the nature of the existence of all things (e.g. being all-embracing) -- essentially the understanding of how all things change: i.e., how things emerge from their roots (living things being born); how things relate to other things; how things transform throughout their existence; and how they return to their root (living things dying). Importantly, understanding of cháng is not limited only to things in nature but to every thing in existence, including people. Division 49 of the Lǎo Zǐ says:

The shèng rén's (sage's) mind is not his own.
He takes as his own the mind of the people.

Cháng is understood by one reaching a state of mind called the "pole of emptiness" which is an emulation of the emptiness that characterizes the Dào as an abyss that is the origin of all creation (Division 4 and 25). This mental emptiness is useful (Division 11) as it allows one to come to know how creation emerged from the Dào (Division 42), including the birth of Heaven and Earth, and the emergence of all things. To grow and develop closely to one's roots leads one to be firmly rooted (Division 54), which is the fulfillment of one's own nature, i.e. abiding by the Dào. Consequently, to not understand cháng is recklessness because it places things, including oneself (Division 33), into an imbalanced contention with other things (Divisions 29, 34, and 39).

Life and death are linked as things "unfold" from their physical as well as their emotive or spiritual natures (Division 39) which are their roots. For example, the Xuán Pìn Gate is the root of Heaven and Earth (Division 6); heavy is the root of the light (Division 26); and the humble is root of the exalted (Division 39). The unfolding, however, is neither deterministic or fatalistic, as Division 51 explains that while the Dào and rears and nurtures life, respectively, "Matter shapes them and conditions complete them."

Finally, when one becomes all-embracing, one becomes impartial which emulates Heaven and Earth (Division 5), including their long lives (Division 7).

DIVISION 15 (第十五)

Of old he who was well versed in the Dào
Were subtle, mysterious, dark, penetrating.
They were deep beyond knowing,
So deep beyond knowing,
We can only describe their appearance:
Hesitant was he! Like someone crossing a river in winter.
And perfectly watchful, as if neighbors threatened.
Reverent, like being guests.
Dissolving, like ice beginning to melt.
Perfectly simple, as if uncarved wood.
Vacant, like a valley.
Murky, like muddy water.
Who can make the muddy water clear?
Who can be at rest and yet, stirring, come to life?
Those who keep this Dào,
Do not want to be filled to the full.
Because they are not full,
That they can be worn and yet newly made.

COMMENTARY by Koeng S. Wan:
The shèng rén (sage) appears to be hesitant, perfectly watchful, reverent, dissolving, perfectly simple, vacant, and murky. The shèng rén understands the usefulness of emptiness within things (Division 11), but the Lǎo Zǐ admonishes him to not want to be "filled to the full" so as to not lose the ability to transform himself, i.e. focus qì into softness to become a newborn again (Division 10).

“Were subtle, mysterious, dark, penetrating” is the appearance of someone who believes nothing can be completely known (Division 1), distrusts words (Division 2), practices the teaching that uses no words (Division 2), refrains from making judgments (Division 7), and believes knowledge promotes social conflict (Division 3).

“Deep beyond knowing” is the depth that is the quality of mind (Division 8), and the understanding of Xuán (Division 1).

“Hesitant... Like someone crossing a river in winter” is appearing prudently cautious as one confronts a natural, known, and dangerous natural impediment on a journey. The image nearly matches the Judgment for hexagram 64 of the Yi Jīng (or I Ching) (易經), The Book of Changes, which is Wèi Jì (未濟 ), variously translated as “not yet complete” or “not yet forded"^[1], in which a young fox attempts to cross a half-frozen stream^[2]. The Yi Jīng describes the young fox as, “Thinking on with his feet, he tests the ice before he commits his weight, keeping three points on the known and one for new knowledge.”^[3]

“And perfectly watchful, as if neighbors threatened” is appearing vigilant and wary of people, associations, nations and states. This is the demeanor of the young fox described in the Wèi Jì hexagram of the Yi Jīng.

“Reverent, like being guests” is appearing humble when in the presence of others (Division 8).

“Dissolving, like ice beginning to melt” is appearing to become more and more selfless (Division 7). However, water in transforming from solid to liquid, reduces the ice and disperses drops of water to the earth. The shèng rén, like ice, a form of water which symbolizes the greatest good (Division 8), gives of himself to benefit others even though it may reduce himself in some manner as Division 42 says, “Thus, a thing is sometimes added to by being diminished and diminished by being added to.”

“Perfectly simple, as if uncarved wood” is appearing plain and unadorned (Division 19), small (Division 32), and desireless (Division 37).

“Vacant like a valley” is appearing receptive to the One, which can fill a valley (Division 39).

“Murky, like muddy water” is appearing unsure or equivocating and, consequently, not smart (Division 20). The shèng rén, of course, understands why he is murky, and so can make the muddy water clear.

"...be at rest and yet, stirring, come to life" is the appearance of someone who is always seeking fulfillment and carefully plans the steps he takes in life in order to achieve fulfillment as the young fox trying to cross the frozen stream in the Wèi Jì hexagram of the Yi Jīng.

FOOTNOTES
[1] Hatcher, Bradford, The Zhouyi and the First Four Wings of the Yijing In Simple, Literal Translation With the Rogue River Commentaries and Miscellaneous Notes, accessed April 27, 2009.

Hexagram 64:
Wèi Jì (未濟), Not Yet Complete

Fulfillment
The little fox (is) almost across the (half-frozen) stream
To soak that tail
Is not the direction of merit.

Nearly half way across the half-frozen stream, the wary, young fox is dauntless but careful. He is also not done growing older and wiser, and knows this. He continues to follow his plan. His plan, however, has already crossed, and now relaxes on that far shore in the sun. Such a plan may drown itself many times over, yet come back as lively as ever. The tangible fox is unable to do this and so he wants to keep all of his trouble in theory, and to keep his loose ends together. Thus far from safety, with just as far forward as back, he cannot afford to even dampen his tail. His nearest home or resting place may be all the way at the end. Nothing is granted but givens, as he can find and claim them. The sequences are uncertain, the problems are unknown. And yet he wants certain, not probably, outcomes. Thankfully, only three out of four feet really need to be sure. Thinking on with his feet, he tests the ice before he commits his weight, keeping three points on the known and one for new knowledge. Almost all the tension and stresses increase his chance for success. Thoughts of ice cold water, thoughts of the warm sunny shore: a tension pulls on to the other.

[2] Ibid.

[3] Ibid.

DIVISION 14 (第十四)

Looked at but never seen,
It takes the name invisible.
Listened to but never heard,
It takes the name ethereal.
Held tight but never felt,
It takes the name gossamer.
You can't unravel these three,
Blurred so utterly they've become one.

“One” – there is nothing more encompassing above it,
And nothing smaller below it.
Boundless, formless! It cannot be named,
Again it reverts to nothing.
This is called the Formless Form,
The image that is without substance.
Therefore, it is said to be elusive and evasive.
Come toward it, one does not see its head.
Follow behind it, one does not see its rear.
Abiding in the ancient Dào
To master what now has come to be
And fathom its ancient source:
It is to know the thread of Dào.

COMMENTARY by Koeng S. Wan:
The One is a creation of the Dào (Division 42) that is gazed at but can't be seen, listened to but can't be heard, and is held on to but not felt, and so is perceived as a singularity which is an image called the Formless Form. The One is "elusive and evasive" yet it can be approached, embraced (Division 10), and possessed (Division 39). Abiding by the Dào is "To master now what has come to be" which is understanding of the nature of all things, an understanding needed for one to become enlightened (Division 16).

Among the source translations of the Lǎo Zǐ, only the Mǎ Wáng Duī texts identify the three named things as the "One"^[1]. As Henricks points out the designation seems appropriate since the text immediately after designation of the "One" seems to appropriately describe it as "there is nothing more encompassing above it / And nothing smaller below it."

The One is presented as a great mystery. This division in combination with Divisions 10, 14, 39, and 42 provides clues to this great puzzle though its characterization within the Lǎo Zǐ seems sometimes to be indistinguishable from the Dào. To this point in the Lǎo Zǐ, it should be noted that the One is not the same thing as the Dào since Division 42 says that the Dào gave birth to it.

FOOTNOTES
[1] Lao Tzu, Tao Te Ching, translated by Robert G. Henricks, The Modern Library, New York, NY, 1993, 221pp.

[2] Ibid.

DIVISION 8 (第八)

The highest good is like water.
The excellence of water appears in its benefiting all things
And yet never strives.
It dwells in places the masses of people detest.
Therefore, it is close to the Dào.
In a home, it is the site that matters.
In quality of mind, it is depth that matters.
In giving, the good thing (is being like) Heaven.
In speech, it is good faith that matters.
In governing, the good thing is order.
In affairs, the good thing is ability.
In activity, the good thing is timeliness.
It is because it does not contend that it is never at fault.

COMMENTARY by Koeng S. Wan:
Water, which descends from Heaven and ends up in an abyss that covers the Earth, symbolizes the Dào's greatest goodness. Water symbolizes the selflessness (Division 7) and impartiality (Division 5) of the Dào in that it nourishes all life and, thus, benefits all things no matter what people think of it. Water also symbolizes humbleness in that it always seeks the lowest of places (Division 39). By inference, water underlies every idea of being beneficial. Finally, water acts effortlessly and without conflict, the very essence of wú wèi.

Division 8 is a logical continuation of both Divisions 3 and 4, in which the former discusses what an ideal society should be like and the latter refers to the Dào as a watery abyss. Division 8 is also a continuation of both Divisions 5 and 7, in which the former characterizes the Dào as impartial and the latter characterizes the Dào as selfless. In seeking the lowest places, water symbolizes humbleness (Division 39).

The goodness of a home is not the house, but in its situation on Earth where the environment enables people to grow food and become physically strong (Division 3), and presumably, build and maintain a good house that appears to thrive like a tree rooted in the watered ground.

The goodness of mind is depth beyond knowing like a watery abyss (Divisions 4 and 15), which is enlightenment (Division 16).

The goodness of giving is being generous as water falls from Heaven^[1].

In relations with others, i.e., speech, goodness is good faith and trust that promotes social harmony and minimizes conflict like water, which doesn't contend.

The goodness of government is in that it benefits the people ruled at large with peace and order, which is symbolized by water's inability to contend. The government of the shèng rén is described in Division 3.

In an endeavor the goodness is the skill and competence in which it is done; and in deciding to act the goodness is in the timing at which it is done. Skill, competence, and timing are necessary for acting by wú wèi, which again, is like water.

FOOTNOTES
[1] This line is translated by Henricks from the Mǎ Wáng Duī Text B. The comparable line from the Wáng Bì commentary is about good associates or allies being rén (Confucian benevolence; see the commentary in Division 3 on rén). The Wáng Bì version was rejected on two grounds. First, by holding rén to be good, it strongly contradicts other divisions within the Lǎo Zǐ, particularly Division 18. Second, the Mǎ Wáng Duī text is about four centuries older than the Wáng Bì commentary's text. While this doesn't mean the Mǎ Wáng Duī version is actually that much older than the Wáng Bì commentary's text, I speculate that rén was inserted by some Han dynasty official who wanted the Lǎo Zǐ to portray Confucianism in a more positive light or fell victim to the Han synthesis. By Wáng Bì's time, the Han dynasty had just collapsed, and with it the Confucianism formed the basis for Han governance.^[2]

[2] Hooker, Richard, “The Chinese Empire: The Former Han”, World Civilizations: An Internet Classroom and Anthology, Washington State University, Richard Hooker and Paul Brians (principal editors), 1996 (June 6, 1999 update).