 Dao has its “great constancy,” as Wang observes, which finds expression in li (commentary to Laozi 47). What this means is that the Daoist origin and structure of the world is seen to entail an inherent order. The plenitude of nature and the regularity of the seasons, for example, both attest to the presence of Dao in the world, not as primary substance, and still less a supreme deity, but as pristine order or coherence marked by intelligible patterns of change and principles of operation. This is the underlying assumption for the claim that Dao not only originates things but also nurtures and completes them, and that Dao is not only the beginning but also the “mother” of all beings (commentary to Laozi 1, 51 and 52).