49

Sages have no mind of their own their mind is the mind of the people to the good they are good to the bad they are good until they become good to the true they are true to the false they are true until they become true in the world sages are withdrawn with the world they merge their mind people open their ears and eyes sages cover theirs up

SU CH’E says, “Emptiness has no form. It takes on the form of the ten thousand things. If emptiness had its own form it could not form anything else. Thus, sages have no mind of their own. They take on the minds of the people and treat everyone the same.”

HUI-TSUNG says, “Because it is empty, the mind of a sage can receive. Because it is still, it can respond.”

YEN TSUN says, “A mindless mind is the chief of all minds. Sages, therefore, have no mind of their own but embrace the minds of the people. Free of love and hate, they are not the enemy of evil or the friend of the good. They are not the protector of truth or the adversary of falsehood. They support like the earth and cover like the sky. They illuminate like the sun and transform like the spirit.”

WANG P’ANG says, “Good and bad are the result of delusions, and delusions are the result of self-centered minds. Those who open themselves up to the Great Way, although their eyes see good and bad, their minds do not distinguish any differences. They don’t treat the bad with goodness out of pity but because they don’t perceive any difference. Although the ten thousand things are different, their differences are equally real and equally false. To see the real in the false and the false in the real is how the wisdom of sages differs from that of others.”

CONFUCIUS says, “In their dealings with the world, great people are neither for nor against anyone. They follow whatever is right” (Lunyu: 4.10).

WANG PI says, “The mind of sages has no point of view, and their thoughts have no direction.”

JEN FA-JUNG says, “Wherever sages go in the world, they act humble and withdrawn and blend in with others. They treat everyone, noble or commoner, rich or poor, with the same kindness and equality. Their mind merges with that of others. Ordinary people concentrate on what they hear and see and concern themselves with their own welfare. The sage’s mind is like that of a newborn baby, pure and impartial.”

HSUAN-TSUNG says, “Sages cover up the tracks of their mind by blending in with others.”

CH’ENG HSUAN-YING says, “Stop the eyes and the ears, and the other senses will follow.”

The Chinese word for mind, hsin, also means “thoughts,” “goals,” “intentions,” or “will.” Thus, Lao-tzu is not being philosophical here in saying “sages have no mind of their own,” merely practical. In lines five and eight, some editions have te (virtue) in place of te (until). Although the two characters were interchangeable, I have sided with the Fuyi and Yentsun editions in choosing “until.” For lines eleven and twelve, most commentators read: “the people focus their ears and eyes on the sages / and the sages treat them like babies.” But in verses 10, 20, 28, and 55, Lao-tzu likens the sage, not the people, to a child. I suspect the text is corrupt here. Unfortunately, both Mawangtui texts are indecipherable, and the Kuotien texts do not include this verse. Meanwhile the Fuyi variation of k’o (cough), the Tunhuang variation of hai (suffer), and the Yentsun variation of hai (startle) are clearly loans. But loans for what? Most commentators argue for hai (infant). I’ve gone along with Kao Heng, who suggests ai (obstruct).