1 - Perceiving the Way

The way that can be spoken of is not the perpetual Way. The name that can be named is not the perpetual name. Heaven and earth began with no name, Being named was the beginning of the myriad things. If one always has no desires, then one will perceive the mysteries. If one always has desires, then one will perceive the boundaries. These two, come out together but are of different names, together are called profound. The profound of profound. The gates to the multitude mysteries.

道可道，非常道。 名可名，非常名。 無名天地之始； 有名萬物之母。 故常無欲，以觀其妙； 常有欲，以觀其徼。 此兩者， 同出而異名， 同謂之玄。 玄之又玄， 衆妙之門。

The Mawangdui Laozi texts are only different in minor aspects, such as using the word 恆 instead of 常 (synonyms for "perpetual"), or using alternate characters for words (like 噭 instead of 徼 for "boundary"). The last 4 lines are slightly different as such (but generally mean the same thing):

Both come from the same source, They have different names but are called the same. The profound of profound. The gates to the multitude mysteries.

兩者同出， 異名同胃， 玄之又玄， 眾眇之門。

This first chapter of the Daodejing has 3 parts, and is largely about perception:

1. The ultimate way (dao 道) eludes comprehension and description.
If one can clearly and completely explain it, then it cannot be the true and correct description.

2. From our perception, we understand things based on how we name them (and thus distinguish them from other things).
We can observe this by comparing cultures and languages (which control naming). For example, in some languages there are two words for cold (one for cold objects, another for feeling cold), while in English there is only one for both separate ideas. Thus, in English we perceive it as one idea, while in Japanese and Korean they perceive it as two separate ideas. These ideas are separated by name, and thus they spring into existence in our minds after being named as such, which then constrains our minds to them.

3. Our perception changes based on whether we have desire or not.
This relates to how if you want something, your perception skews based on that desire. For example, if you are eating a fruit for the first time with the expectation that it will be sweet and sour, you will quickly perceive these sensations; however, you may not notice other subtle sensations such as a floral note, a nutty flavor, etc. On the other hand, if you are eating a fruit with no idea or expectation about it, you will more easily experience the full range of sensations that that fruit may have to offer. Desires are wide-ranging, from physical desires to emotional desires, such as bias.

These teachings are an apt introduction to the Dao, as to learn about it, one needs to first perceive it.

In cultivation methods like taijiquan or qigong, these teachings also apply, as although you may experience various sensations, these will be limited by your ability to perceive.