Translation: The marvelous creative function within the void never perishes—this is called the "Mysterious Female" (玄牝)—the profound and mysterious matrix of creation.
Analysis: The most mainstream interpretation. "谷" (valley) carries the meaning of emptiness, symbolizing the Tao's (道) quality of being void yet able to contain all things; "神" (spirit) carries the meaning of creative function—within the void resides an inexhaustible generative power. "玄" means profound and unfathomable, "牝" means a matrix that gestates and gives birth. "谷神" together refers to the Tao's quality of being empty in essence yet possessing marvelous creative function. Wang Bi's commentary: "谷神，谷中央无。谷也，无形无影……此至物也" ("The Spirit of the Valley—at the center of the valley there is nothing. The valley is without form or shadow... this is the ultimate being")—emphasizing that the essential nature of the valley lies in its emptiness.
Similar views: Wang Bi: "谷神，谷中央无。谷也，无形无影，无逆无违，处卑不动，守静不衰……此至物也" ("The Spirit of the Valley—at the center of the valley there is nothing. The valley is without form or shadow, neither resisting nor opposing, dwelling in lowliness without stirring, maintaining stillness without decline... this is the ultimate being").
Translation: Nourishing the spirit so that it does not perish—this is called the "Mysterious Female" (玄牝)—the profound matrix.
Analysis: Heshanggong's health-cultivation interpretation. "谷" is interchangeable with "穀" carrying the meaning of "to nourish," and "神" carries the meaning of "spirit, the spirits of the five organs." This interpretation understands the entire chapter as a discourse on the Tao of health cultivation and self-refinement: if one can nourish one's own spirit, the spirits of the five organs will not dissipate and life will not perish. Heshanggong's commentary: "谷，养也。人能养神则不死也。神，谓五藏之神也。肝藏魂，肺藏魄，心藏神，肾藏精，脾藏志" ("谷 means to nourish. If one can nourish the spirit, one will not die. 神 refers to the spirits of the five organs: the liver stores the ethereal soul, the lungs store the corporeal soul, the heart stores the spirit, the kidneys store the essence, the spleen stores the will"). This is an important textual basis for Taoist health-cultivation thought.
Similar views: Heshanggong: "谷，养也。人能养神则不死也" ("谷 means to nourish. If one can nourish the spirit, one will not die").
Translation: The spirit dwelling in the mountain valley never dies—this is called the "Mysterious Female" (玄牝)—the profound matrix.
Analysis: "谷" takes its primary meaning of mountain valley, and "神" takes the meaning of heavenly deity. Ancient peoples regarded mountain valleys as dwelling places of spirits; the deity within the valley never perishes—it is the mysterious matrix that creates all things in the universe. This interpretation preserves the imagery of primordial religion—mountain valleys are deep and dark, the places where life is gestated—and so the spirit within the valley, undying and imperishable, symbolizes the eternity of cosmic creative power.
Similar views: Certain scholars' interpretations from a mythological perspective.
Translation: The mysterious wonder of the void will never be exhausted—this is called the profound matrix.
Analysis: "谷" carries the meaning of emptiness, "神" takes its adjectival sense of "mysterious, wondrous," and "死" takes the meaning of "exhaustion." This interpretation understands "谷神" not as the name of an entity but as a description of a state: the wondrous quality of emptiness will never be exhausted—precisely because it is hollow and void, it can never be depleted. This is the very marvel of the Tao's emptiness: tangible things wear away, but emptiness alone remains forever full.
Similar views: Resonates with Chapter 4 of the Laozi: "道冲而用之或不盈" ("The Tao is like a vessel that may be used but is never filled").
Translation: The creative function within the void never perishes—this is called the female aspect of Heaven (the source of all).
Analysis: Heshanggong interprets "玄" as "Heaven" and "牝" retains its primary meaning of female. Heaven is yang and male, Earth is yin and female. Yet here it says "玄牝"—the female aspect of Heaven, meaning Heaven's yielding, receptive side. This interpretation implies: the most fundamental creative power of the universe lies not in the masculine, assertive aspect but in the feminine, yielding aspect. Quiescent yin that abides in emptiness is the secret of eternal creation. Heshanggong's commentary: "玄，天也，于人为鼻。牝，地也，于人为口" ("玄 is Heaven, corresponding in the human body to the nose. 牝 is Earth, corresponding in the human body to the mouth").
Similar views: Heshanggong: "玄，天也。牝，地也" ("玄 is Heaven. 牝 is Earth").
Translation: The creative function within the mountain valley never perishes—this is called the mysterious valley-gorge.
Analysis: Here "牝" takes the meaning of "valley, gorge, concavity." In antiquity, "牝" and "牡" formed a pair: 牝 is concave, valley-like, yin. "谷神不死" indicates that within the mountain valley there is an undying generative power, and this power is like a mysterious, profound gorge—forever empty and receptive, forever low-lying and able to receive. This interpretation understands "玄牝" as a callback to and deepening of "谷."
Similar views: Analyses by certain philologists from the perspective of the "牝/牡" paired opposition.
Translation: The mysterious power that nourishes all things never perishes—this is called the profound matrix.
Analysis: "谷" is interchangeable with "穀" taking the meaning of "grain, life-sustaining food," extended to "nourishment," and "神" carries the meaning of creative function. The nourishing power upon which all things depend for survival never runs dry—this is the creative matrix deep within the cosmos. This interpretation emphasizes the Tao's nurturing nature—the Tao is not a lofty sovereign but a quietly providing, motherly force that nourishes all things.
Similar views: Combines Heshanggong's reading of "谷，养也" ("谷 means to nourish") with the understanding of "玄牝" as the matrix of creation.
Translation: The gateway of the profound creative matrix—this is called the root and origin of Heaven and Earth.
Analysis: The most mainstream interpretation. The "gateway" of the "Mysterious Female" (玄牝) is the outlet of cosmic creation—all things pour forth from this gate. This gate is the root and origin of Heaven, Earth, and all things. "门" takes its primary meaning of "doorway, entrance/exit," and "根" takes the meaning of "root, origin." Wang Bi's commentary: "门，玄牝之所由也。本其所由，与极同体，故谓之天地之根也" ("The gate is the source from which the Mysterious Female proceeds. Tracing its origin, it is one in substance with the Ultimate, hence it is called the root of Heaven and Earth"). The ultimate source of all existence lies here.
Similar views: Wang Bi: "门，玄牝之所由也。本其所由，与极同体，故谓之天地之根也" ("The gate is the source from which the Mysterious Female proceeds. Tracing its origin, it is one in substance with the Ultimate, hence it is called the root of Heaven and Earth").
Translation: The gateway of the mysterious matrix—this is called the primordial Qi (气) of Heaven and Earth.
Analysis: Heshanggong's interpretation. "牝" retains the imagery of female reproduction—the gateway of the matrix (the birth canal) is the primordial Qi of Heaven and Earth. Heshanggong's commentary: "根，元也。言鼻口之门，是乃通天地之元气所从往来也" ("根 means primordial. The gateway of the nose and mouth is the passage through which the primordial Qi of Heaven and Earth comes and goes"). In Heshanggong's health-cultivation system, the "gateway of the Mysterious Female" refers to the human nose and mouth—the channel through which primordial Qi enters and exits, and the gateway to the primordial Qi of Heaven and Earth.
Similar views: Heshanggong: "根，元也。言鼻口之门，是乃通天地之元气所从往来也" ("根 means primordial. The gateway of the nose and mouth is the passage through which the primordial Qi of Heaven and Earth comes and goes").
Translation: The pivot of the profound creative matrix—this is called the foundation of Nature and Earth.
Analysis: "门" takes the meaning of "crux, pivot," "天" takes the meaning of "Nature, the natural order," and "根" takes the meaning of "foundation." This interpretation understands the "gateway of the Mysterious Female" not merely as an entrance/exit but as the pivot of the entire creative mechanism—the central turning point around which the cosmos revolves. All natural order and everything upon the earth unfold around this pivot.
Similar views: Modern philosophical interpretations reading "门" as pivot/crux.
Translation: The pathway to the profound creative matrix—this is called the root of Heaven and Earth.
Analysis: "门" takes the meaning of "pathway leading to a certain realm," and "根" retains the concrete primary meaning of "root of a plant." This interpretation is richly imagistic: all things are like one great tree; Heaven and Earth are its branches and leaves, while the pathway leading to the Mysterious Female (the profound matrix) is its root driven deep beneath the earth. The invisible root is more fundamental than the visible branches and leaves.
Similar views: Resonates with Chapter 59 of the Laozi: "是谓深根固柢，长生久视之道也" ("This is called deep roots and a firm base, the Tao of long life and lasting vision").
Translation: The gateway where Heaven (yang) and Earth (yin) conjoin—this is called the root and origin of Heaven and Earth.
Analysis: Following Heshanggong's equation "玄 = Heaven," while "牝" retains its primary meaning of female. "玄牝" thus means the female aspect of Heaven, the yin of yang—the node where the yin and yang of Heaven and Earth conjoin. This gateway is the root and origin of the interplay and mutual generation of Heaven and Earth. This interpretation carries cosmological overtones: the Qi of yin and yang passes in and out through this gate, and all things are thereby generated.
Similar views: The yin-yang cosmological interpretation within Heshanggong's commentary system where "玄 = Heaven, 牝 = Earth."
Translation: It stretches on endlessly as though it exists; draw upon it and it is never exhausted.
Analysis: The most mainstream interpretation. "绵绵" describes the Tao's functioning as continuous and unbroken, hovering between presence and absence. "若存"—it seems to exist yet cannot be seen or grasped, which is precisely the Tao's characteristic of formlessness. "勤" is interchangeable with "尽" carrying the meaning of "exhaustion": drawing upon it will never deplete it. Wang Bi's commentary: "欲言存邪，则不见其形；欲言亡邪，万物以之生。故绵绵若存也。无物不成，用而不劳也。故曰用而不勤也" ("If you wish to say it exists, you cannot see its form; if you wish to say it does not exist, all things are born from it. Hence, 'gossamer-thin, it seems to exist.' Nothing fails to be accomplished by it, and its use requires no toil. Hence, 'draw upon it and it is never exhausted'").
Similar views: Wang Bi: "欲言存邪，则不见其形；欲言亡邪，万物以之生。故绵绵若存也。无物不成，用而不劳也" ("If you wish to say it exists, you cannot see its form; if you wish to say it does not exist, all things are born from it. Hence, 'gossamer-thin, it seems to exist.' Nothing fails to be accomplished by it, and its use requires no toil").
Translation: It is subtle and delicate as though it exists; drawing upon it requires no exertion.
Analysis: Taking "绵绵" in the sense of "subtle and delicate" and "勤" in its primary meaning of "toil, exertion." The functioning of the Tao is extremely subtle and delicate, difficult to perceive—it seems to exist yet seems not to. But when one draws upon it, no effort is required; it acts of its own accord, naturally. Heshanggong's commentary: "鼻口呼噏喘息，当绵绵微妙，若可存，复若无有。用气当宽舒，不当急疾勤劳也" ("The breathing in and out through nose and mouth should be gossamer-fine and subtle, as though it exists yet as though it does not. The use of Qi should be relaxed and easy, not hurried or laborious").
Similar views: Heshanggong: "鼻口呼噏喘息，当绵绵微妙。用气当宽舒，不当急疾勤劳也" ("The breathing in and out through nose and mouth should be gossamer-fine and subtle. The use of Qi should be relaxed and easy, not hurried or laborious").
Translation: It stretches far and endures as though perpetuating itself; draw upon it and it is never exhausted.
Analysis: "绵绵" takes the meaning of "long-lasting, far-reaching" and "存" takes the meaning of "to persist, to continue." This interpretation emphasizes the temporal dimension of the Tao—it extends from time immemorial to the present, never once interrupted. No matter how much one draws upon it, it can never be depleted. This resonates with Chapter 4: "道冲而用之或不盈" ("The Tao is like a vessel that may be used but is never filled")—the Tao's emptiness is precisely the reason it can never be exhausted.
Similar views: Synonymous with Chapter 4 of the Laozi: "道冲而用之或不盈" ("The Tao is like a vessel that may be used but is never filled").
Translation: It stretches on endlessly as though it exists; its function requires no exertion.
Analysis: "用" takes the nominal meaning of "function, utility." This interpretation emphasizes: the function of the Tao is spontaneous and natural (自然)—requiring no external force to drive it, no toil or deliberate effort. Flowers bloom and fall, the four seasons revolve—all is the function of the Tao operating naturally, requiring no laborious effort. This meaning is highly consistent with Laozi's thought of "non-action yet nothing left undone" (无为而无不为).
Similar views: Consistent with the Laozi's philosophy of "non-action yet nothing left undone" (无为而无不为).
Translation: It is subtle and delicate as though it exists; one need not draw upon it hastily or frequently.
Analysis: "绵绵" takes the meaning of subtle and delicate, and "勤" takes the meaning of "frequent, hurried." Understood from the perspective of health cultivation and self-refinement: breathing and guiding the Qi should be gossamer-fine and subtle like the Tao-body itself, hovering between presence and absence. One must not use the breath hurriedly or frequently; it should be relaxed and natural. This interpretation places the entire chapter within the framework of breathing cultivation techniques, aligning most closely with Heshanggong's commentary.
Similar views: Heshanggong: "用气当宽舒，不当急疾勤劳也" ("The use of Qi should be relaxed and easy, not hurried or laborious").
Translation: Stretching on endlessly and truly existing; draw upon it and it is never exhausted.
Analysis: "若" takes the meaning of "and, moreover" (conjunction), not "as though." This interpretation changes the tone of the entire sentence: "绵绵若存" is no longer the uncertain description "as though it exists" but the affirmative statement "stretching on endlessly and truly existing." The Tao is both endless and real—it is not some ethereal illusion but the most substantial power in the cosmos.
Similar views: An alternative philological reading of "若" by a minority of scholars.
This chapter contains 18 interpretation combinations.
[Core Divergences]
Chapter Six presents the core characteristics of the Tao-body through a powerfully evocative image—the "Spirit of the Valley" (谷神). A mountain valley is empty yet able to contain all things, mysterious yet impossible to grasp, eternal yet never subject to decay; when these two qualities merge into one, we have the Tao's feminine creative power. Laozi names this the "Mysterious Female" (玄牝)—the profound matrix—endowing cosmic creative power with the feminized imagery of yielding receptivity, echoing Chapter One's declaration that "the named is the mother of all things" (有名万物之母). "The gateway of the Mysterious Female is called the root of Heaven and Earth"—this invisible gate is the true root and origin of Heaven, Earth, and all things, more fundamental than anything visible or tangible. "Gossamer-thin, it seems to exist; draw upon it and it is never exhausted" concludes the chapter: the Tao's functioning hovers between presence and absence, stretching on unbroken—precisely because it seems not to exist, it can never be depleted. Wang Bi interprets from an ontological standpoint, Heshanggong from a health-cultivation standpoint, forming the two classical traditions of Laozi commentary. This chapter is a classic expression of Laozi's feminine cosmology and has had a profound and lasting influence on later Taoist veneration of the feminine and "Mother Goddess" beliefs.