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 13 (第十三)

Favor and disgrace would seem equally to be feared.
High rank is, like one's body, a source of great trouble.
What is meant by speaking thus of fear and disgrace?
Favor is inferior.
If you get it – be alarmed!
If you lose it – be alarmed!
Honor always dwindles away, so earning it fills us
with fear, and losing it fills us with fear.
This is what is meant by saying, "Favor and disgrace would seem to be equally feared."
What is meant by “high rank is, like one's body, a source of great trouble”?
The reason why I have great trouble is that I have a body.
When I no longer have a body, what trouble have I?
Therefore, he who would administer the Kingdom, honoring it as he honors his own person, may be employed to govern it.
And he who would administer it with the love which he bears his own person may be entrusted with it.

COMMENTARY by Koeng S. Wan:
The shèng rén (sage) is admonished to fear the receipt of honors as equally as to be disgraced. The consequence of this for the shèng rén who rules is that he administers the government with the care and respect that he would treat himself, and that he must love the governed as he would his own person.

In Division 2, the Lǎo Zǐ tells the shèng rén to not seek rewards. Division 13 goes further in warning him that receiving honors should be feared because honors are eventually lost.

Here, as a continuation of Division 3, the Lǎo Zǐ warns that administering the government is difficult, as it is “a great source of trouble” like one's own body. Since the shèng rén is not to take high rank in the government for its rewards like honors or favors, he must take the position to benefit the people (Division 8) with peace and order (Division 3), helping them to become physically strong (Division 3), long-lived (Division 7), and enlightened (Division 3 and 27).

DIVISION 7 (第七)

Heaven goes on forever,
And Earth endures long.
The reason why Heaven and Earth are long-lasting
Is that they do not live for themselves.
Therefore, they can long endure.
Hence, in putting himself last, the shèng rén puts himself first.
He treats his person as if it was foreign to him,
And yet that person is preserved.
Is it not because he is selfless
That he can fulfill the self?

COMMENTARY by Koeng S. Wan:
The shèng rén (sage) is selfless, a selflessness that emulates that of Heaven and Earth, which means treating himself with detachment and impartiality (as prescribed in Division 5), and being desireless.

With regards to being first or last, the shèng rén doesn't order the importance of things that include himself, so his lack of desire might appear to set himself in the last place in the eyes of others but can also appear to set himself in the first place in terms of following the Dào. Any ordering, however, is an illusionary judgment like beauty and goodness (Division 2).

Furthermore, by being desireless, the shèng rén is able to live long like Heaven and Earth; and by being detached and impartial with respect to himself he is enabled see how his own Xuán is expressed (Division 1) and attain fulfillment (Division 16).