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Appearing means life disappearing means death thirteen are the followers of life thirteen are the followers of death but people living to live move toward the land of death’s thirteen and why is this so because they live to live it’s said that those who guard life well aren’t injured by soldiers in battle or harmed by rhinos or tigers in the wild for rhinos find nowhere to stick their horns tigers find nowhere to sink their claws and soldiers find nowhere to thrust their spears and why is this so because for them there’s no land of death

CH’ENG CHU says, “Of the ten thousand changes we all experience, none are more important than life and death. People who cultivate the Tao are concerned with nothing except transcending these boundaries.”

In lines three, four and six, the phrase shih-yu-san has long puzzled commentators. HAN FEI says it means “three and ten,” or thirteen, and refers to the four limbs and nine orifices of the body, which can be guarded to preserve life or indulged to end it.

TU ER-WEI says the numerical significance of thirteen here refers to the moon, which becomes full thirteen days after it first appears and which disappears thirteen days after it begins to wane.

WANG PI says it means “three in ten” and refers to the three basic attitudes people have toward life. Wang An-shih summarizes these as: “Among ten people, three seek life because they hate death, three seek death because they hate life, and three live as if they were dead.” Leaving the sage, who neither hates death nor loves life, but who thus lives long.

The Mawangtui texts, which I have followed here, word lines five and six in such a way as to make Wang Pi’s interpretation unlikely, if not impossible. As for choosing between Han Fei and Tu Er-wei, I think Professor Tu’s interpretation comes closer to what Lao-tzu had in mind.

WANG PI also says, “Eels consider the depths too shallow, and eagles consider the mountains too low. Living beyond the reach of arrows and nets, they both dwell in the land of no death. But by means of baits, they are lured into the land of no life.”

SU CH’E says, “We know how to act but not how to rest. We know how to talk but not how to keep quiet. We know how to remember but not how to forget. Everything we do leads to the land of death. The sage dwells where there is neither life nor death.”

TE-CH’ING says, “Those who guard their life don’t cultivate life but what controls life. What has life is form. What controls life is nature. When we cultivate our nature, we return to what is real and forget bodily form. Once we forget form, our self becomes empty. Once our self is empty, nothing can harm us. Once there is no self, there is no life. How then could there be any death?”

CHIAO HUNG says, “Those who are wise have no life. Not because they slight it, but because they don’t possess it. If someone has no life, how can they be killed? Those who understand this can transcend change and make of life and death a game.”

I have followed the Mawangtui wording of lines five, six, and eight. Some editions add the last two lines to verse 75. This verse is not present in the Kuotien texts.