Chapter 52 of the Tao Te Ching

苏子由 Sū Zǐyóu : When the 道 dào had not yet been named, beings received from it their principle; when it had a name (when it was named the Tao), beings received from it their life. Therefore, the Tao is first called principle and then mother. The words "its children" refer to all beings. The Sage knows all beings because he has identified himself with the 道 dào, just as one knows the children through the mother. However, although his rare prudence allows him to penetrate all beings, the beings never make him forget the Tao. Therefore, until the end of his life, he faithfully preserves their mother (the Tao). The misfortune of men in this world is that they forget the Tao, eagerly seeking objects and things that flatter their senses.

E: All things in the world are displayed before our eyes. Among educated men, some know them not; hence they retain many doubts. There are a few men who know them, but in a vague and uncertain way. They cannot possess the mother of beings (the 道 dào); they differ little from those who do not know beings. But when a man knows the children (beings) because he knows the mother (the Tao), there is nothing in the world that he does not know. Now, he who possesses the mother does not solely wish to know the children; what he desires is to preserve the mother (the Tao).

If man knew the children and did not preserve the mother, he would abandon the principal for the accessory and would end up destroying his life in a thousand ways. Even if he could comprehend heaven and earth with his knowledge, shape the ten thousand beings with his skill, and penetrate the depths of the seas with his power, he would deserve no praise.

E: He who preserves the mother of beings (who constantly practices the 道 dào) is like a tree with deep roots and a sturdy trunk; he possesses the art of enduring long.

E: According to the 易经 Yìjīng, the word 兑 duì means the mouth 口 kǒu. One must close the mouth so that inner things do not escape outward. Then, as 刘戒夫 Liú Jièfū says, the heart does not wander, seeking to connect with sensible objects.

Literally: "If he closes his doors." H: The word 门 mén "doors" refers here to the ears and eyes. H: If man allows himself to be carried away by the taste for music or the love of beauty, and forgets to return, he pursues the beings and rebels against his nature. He must therefore concentrate internally his hearing and sight. Therefore, 老子 Lǎozǐ advises him to close the ears and eyes so that (E) external things do not enter his soul. If he acts thus, he will be able, all his life, to use the Tao and never experience any fatigue. But if he were to indulge in desires that flatter the ears and eyes, letting himself be carried away by the impetuosity of the senses without returning to the right path, he would lose his heart under the influence of the beings, and, until the end of his life, he could not be saved.

A explains the words 济其事 jì qí shì (literally to assist in his affairs) as "increase his desires." This interpretation is supported by 李斯 Lǐ Sī and several other commentators.

E: If man opens his mouth (A: and increases his desires), he will soon be led to death and never be able to be saved.

E: If man only sees things when they have burst into full view, it is clear that his spirit is incapable of knowing what is most subtle. But (A) he who perceives the imperceptible seeds of misfortune and disorder before they begin to sprout cannot (B) be blinded by external things. Therefore, he is called enlightened.

A: He who preserves strength is not long strong; he who preserves 柔 róu becomes strong.

C: If man weakens externally, he strengthens internally.

One can see, in chapters LXXVI and LXXVIII, how 老子 Lǎozǐ proves the superiority of weak things over strong things.

刘戒夫 Liú Jièfū: If man uses the brilliance of the Tao to perceive the imperceptible movements of creatures and to withdraw from their influence, if he returns to the light of the Tao to enter into absolute stillness, he will not open his mouth, ears, nor eyes, and will not increase his desires; he will not be reduced to a state of irremediable misfortune. What calamities could he fear?

Similarly, 李斯 Lǐ Sī: The Tao can be considered as a tree whose light is the root, and the emanation of its light, the branches. These branches divide and produce in man the faculties of seeing, hearing, smelling, and perceiving. The Tao flows from the root to the branches. Study begins with the branches to seek the root. Therefore, 老子 Lǎozǐ says: If man uses the brilliance of the Tao to return to its light, this is what is called being doubly enlightened.

This passage has received many interpretations. I will limit myself to reporting the main ones.

G: The expression 习常 xí cháng has the same meaning as the words 识明 shí míng "being doubly enlightened," from chapter XXVII. E: The word 习 xí means 重 chóng "double." 李斯 Lǐ Sī: In this case, the word 常 cháng refers to the light, 明 míng (which emanates from the Tao).

Similarly, A: "This is called 'cultivating the eternal Tao.' Edition A has 习常 xí cháng 'applying oneself to the Tao,' instead of 识明 shí míng.

He also believes that 常 cháng "that which is eternal" refers to the Tao; moreover, he explains the word 习 xí by "to inherit." The true and eternal Tao, we have received it from the origin; but common men cannot preserve the inheritance and abandon it. If man follows the advice of 老子 Lǎozǐ, it can be said that he preserves the inheritance of the Tao.

苏子由 Sū Zǐyóu thinks that the word 常 cháng means here the constant, eternal nature of man. "Then," says this interpreter, "he preserves his eternal nature without interruption and in all its purity."

One sees that 苏子由 Sū Zǐyóu and commentator H take the word 习 xí in the sense of "to continue, to preserve."