Chapter 1

Tao Te Ching  (Daodejing)
Classic of the Way and Virtue

 

By Lao Tzu  (Laozi)


 

Compiled and Indexed by Michael P. Garofalo

Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington

Chapter 81       Chapter 2       Index to All 81 Chapters     Daoism     Concordance     Commentary     Cloud Hands Blog

English       Chinese       Spanish      

 

 

 

Chapter 1

Tao Te Ching (Dao De Jing) by Lao Tzu

Classic Book (Ching) about the Tao (Way, Nature, Patterns, Processes) and Te (Virtue, Potency, Power, Integrity, Wise Person, Sage)

 

Concordance: Indexing, Search Terms, Topics, Themes, Keys, Subjects


Beginning of the Book of the Dao (Way or Path) of the Daodejing (Tao Te Ching), Classic of the Way and Virtue
Book of the Dao
(Way, Path) =  Chapters 1-37.   Book of the Te (Virtue, Powers) = Chapters 38-81.

 

English and Chinese (Wade-Giles/Pinyin Romanization) Terms:  Active, All or Everything (chung), Always or Everlasting (ch'ang), Being (yu), Classic/Canon: Ching/Jing,  , 體道, Communication, Dao, Dark (hsüan), Deep, Desire (yu-yü), Desires and Thoughts or Habits (), Differ or Diverge (yi), Door, Embodying the Tao, Emptiness, Essence or Subtlety (miao), Essence, Eternal, Everlasting (ch'ang), Existence, External or Appearance (chiao), Freedom, Gateway, Ineffable, Inexpressible, Language, Life Spring, Manifested (chiao), Metaphysics, Mother (mu), Mystery or Secret (hsüan), Mystical, Name (ming), Named (yu-ming), Nameless (wu-ming), Names or Labels (ming), Non-Being (wu), Non-Existence, Observe (kuan), Perceive or Recognize (kuan), Plurality, Portal or Gate (mên), Profound, Quiescent, Reason's Realization, Self-Denial, Sensuality, Source, Spirit and Matter, Spirituality, Tao, Ten Thousand Things or Myriad Beings or Many Things (wan wu), The Way, Inadequacy of Names, Two or Duality (liang), Understanding, Origin (shih), Unity or Oneness (t'ung), View, Virture: Teh/De , Unnamable, Way or Walked or Path: Tao/Dao , Way, What is the Tao, Wonder


Términos en Español:  Abnegación, Activo, Apariencia, Camino, Comprensión, Communicación, ¿Cuál es el Tao, Deseo, Deseos, Diez Mil Cosas, Difieren, Dualidad, El Camino, Esencia, Espíritu, Espiritualidad, Eterno, Etiquetas, Existencia, Externa, Fuente, Hábitos, Inefable, Inexistencia, Inexpresable, Lenguaje, Libertad, Madre, Manifestado, Maravilla, Materia, Metafísica, Misterio, Místico, No Ser, Nombre, Nombres, Obscuro,  Observar, Origen, Pensamientos, Percibir, Pluralidad, Portal, Primavera, Profundo, Puerta, Realización de Reason, Reconocer, Reposo, Secreto, Sensualidad, Ser, Siempre, Sutileza, Todo,  Unicidad, Unidad, Vacío, Vida, Visión.


Electronic Concordance for all 81 Chapters of the Tao Te Ching

 

 

 

English Language Translations of the Tao Te Ching, Chapter 1

 

"The Dao that can be understood cannot be the primal, or cosmic, Dao.
An idea that can be expressed in words cannot be the infinite idea.
This ineffable Dao was the source of all spirit and matter,
And being expressed was the mother of all created things.  
Therefore not to desire the things of sense is to know the freedom of spirituality.
To desire is to learn the limitation of matter.
These two things spirit and matter, so different in nature, have the same origin.
This unity of origin is the mystery of mysteries, but it is the gateway to spirituality."
-  Translated by Dwight Goddard and Henri Borel, 1919, Chapter 1

 

 

"Tao that can be expressed is not Everlasting Tao.
The name that can be named is not the Everlasting Name.
The Name, in its inner aspect, is Life-Spring of Heaven and Earth.
The Name, in its outer aspect, is Mother of all created things.
Therefore:
To perceive the mystery of Life, desire always to reach the innermost.
To perceive the limitations of things, desire always to posses them.
These two aspects of Life are One.
In their out-come they become different in Name but in their depth they are One.
In a depth, still deeper yet, is the Door of many mysteries."
-  Translated by Isabella Mears, 1916, Chapter 1 

 

 

"The Tao that can be followed is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the origin of heaven and earth
While naming is the origin of the myriad things.
Therefore, always desireless, you see the mystery
Ever desiring, you see the manifestations.
These two are the same--
When they appear they are named differently.
Their sameness is the mystery,
Mystery within mystery;
The door to all marvels."
-  Translated by Charles Muller, 1891, Chapter 1 

 

 

"Tao that can be spoken of,
Is not the Everlasting (ch'ang) Tao.
Name that can be named,
Is not the Everlasting (ch'ang) name.

Nameless (wu-ming), the origin (shih) of heaven and earth;
Named (yu-ming), the mother (mu) of ten thousand things.
Alternate,
Non-being (wu) to name (ming) the origin (shih)
of heaven and earth;
Being (yu), to name (ming) the mother of ten thousand things.

Therefore, always (ch'ang) without desire (wu-yü),
In order to observe (kuan) the hidden mystery (miao);
Always (ch'ang) with desire (yu-yü),
In order to observe the manifestations (chiao).
Alternate,

Therefore, by the Everlasting (ch'ang) Non-Being (wu),
We desire () to observe (kuan) its hidden mystery (miao).
By the Everlasting (ch'ang) Being (yu),
We desire () to observe the manifestations (chiao). 

These to issue from the same origin,
Though named differently,
Both are called the dark (hsüan).
Dark and even darker,
The door to all hidden mysteries (miao)."
-  Translated by Ellen M. Chen, 1989, Chapter 1 

 

 

"The principle that can be enunciated is not the one that always was.
The being that can be named is not the one that was at all times.
Before time there was an ineffable, unnameable being.
When it was still unnameable, it conceived heaven and earth.
When it had thus become nameable, it gave birth to the multitude of beings.
These two acts are but one, under two different denominations.
The unique act of generation; that is the mystery of the beginning; the effects."
-  Translated by Derek Bryce, 1999, Chapter 1 

 

 

"The Tao that can be spoken is not the eternal Tao
The name that can be named is not the eternal name
The nameless is the origin of Heaven and Earth
The named is the mother of myriad things
Thus, constantly without desire, one observes its essence
Constantly with desire, one observes its manifestations
These two emerge together but differ in name
The unity is said to be the mystery
Mystery of mysteries, the door to all wonders"
-  Translated by Derek Linn, 2006, Chapter 1   

 

 

"The true Tao escapes definition,
Likewise, Tao is unburdened by Name.
Heaven and Earth originated unburdened by Name,
However, Name serves well to create All Things.

Unburdened by desire, the essence of Tao unfolds.
With desire, its manifestations alone appear.
The same source serves both essence and manifestation.

While viewed differently, both are characterized by deep mystery.
Deep mystery - wondrous mystery -
A gateway to the very essence of existence."
-  Translated by Alan B. Taplow, 1982, Chapter 1

 

 

"The Tao that can be spoken of is not the Tao itself.
The name that can be given is not the name itself.
The unnameable is the source of the universe.
The nameable is the originator of all things.
Therefore, oftentimes without intention I see the wonder of Tao.
Oftentimes with intention I see its manifestations.
Its wonder and its manifestations are one and the same.
Since their emergence, they have been called by different names.
Their identity is called the mystery.
From mystery to further mystery:
The entry of all wonders!"
-  Translated by Chang Chung-Yuan, Chapter 1

 

 

"The Way that may truly be regarded as the Way is other than a permanent way.
The terms that may truly be regarded as terms are other than permanent terms.
The term Non-being indicates the beginning of heaven and earth;
the term Being indicates the mother of the ten thousand things.
For, indeed, it is through the constant alteration between Non-being and Being
that the wonder of the one and the limitation of the other will be seen.
These two, having a common origin, are named with different terms.
What they have in common is called the Mystery,
The Mystery of Mysteries, the Gate of all Wonders."
-  Translated by Jan J. L. Duyvendak, 1954, Chapter 1

 

 

"The Tao that can be expressed
Is not the Tao of the Absolute.
The name that can be named
Is not the name of the Absolute.

The nameless originated Heaven and Earth.
The named is the Mother of All Things.

Thus, without expectation
One will always perceive the subtlety;
And, with expectation
One will always perceive the boundary.

The source of these two is identical,
Yet their names are different.
Together they are called profound,
Profound and mysterious,
The gateway to the Collective Subtlety."
-  Translated by R. L. Wing, 1986, Chapter 1

 

 

"The Tao that can be named is not the absolute Tao.
The name that can be uttered is not the name of the Eternal.
As the unmanifest it is the origin of heaven and earth; manifest it is the mother of all beings.
Whoever free from attachment looks inward with detachment attains the vision of the Unmanifest;
Whoever is ego-bound and clings to greed sees but the outer show.
The Manifest and the Unmanifest although different in name are one in essence.
This unity is the mystery of the Tao the unfathomable
Of the primordial ground the starting point of all manifestation."
-  Translated by K. O. Schmidt, 1975, Chapter 1 

 

 

"The Tao that can be expressed is not the Unchanging Tao;
The name that can be named is not the Unchanging name.
The Unnameable is that from which Heaven and Earth derived, leaving itself unchanged.
Thinking of it as having a name, let it be called the Mother of all things.
He who is without earthly passions and without desire can perceive the profound mystery of that Unmanifested
Existence.
He who has not rid himself of desire can perceive only the Manifest, with its differentiations.
Nevertheless, the Manifest and the Unmanifest are in origin the same.
This sameness is the Mystery of Mysteries, the deep within the deep, the Doorway into all Mystery."
-  Translated by Herman Ould, 1946, Chapter 1

 

 

"The Tao that can be put in words is not the ever-abiding Tao;
The name that can be named is not the ever-abiding name.
The Nameless gives rise to Heaven and Earth.
The Named is the Mother of the Ten Thousand Things.

Therefore:
It is always so that without desires you can behold its mystery;
Always so that having desires you can behold its manifestations.
These two are one and the same, and differ only in name.
This being so is profound, mysterious, and dark:
The threshold to all secrets."
-  Translated by Keith Seddon, Chapter 1

 

 

"The tau (reason) which can be tau-ed (reasoned) is not the Eternal Tau (Reason).
The name which can be named is not the Eternal Name.
Non-existence is named the Antecedent of heaven and earth.
Existence is named the Mother of all things. 
In eternal non-existence, therefore, man seeks to pierce the primordial mystery;
And, in eternal existence, to behold the issues of the Universe.
But these two are one and the same, and differ only in name.
This sameness of existence and non-existence, I call the Abyss.
The Abyss of Abysses - the Gate of All Mystery."
-  Translated by John Chalmers, 1868, Chapter 1

 

 

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Creative Commons License
This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington  © 2011-2021 CCA 4.0

 

 

 

Lieh-Tzu: A Taoist Guide to Practical Living  Translated by Eva Wong
The Daodejing of Laozi   Translated by Philip Ivahoe 
Daoism: A Beginner's Guide   By James Miller
Early Daoist Scriptures  Translated by Stephen Bokencamp

The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming

How to Live a Good Life: Advice from Wise Persons

Simple Taoism: A Guide to Living in Balance  By Alexander and Annellen Simpkins
Practical Taoism  Translated by Thomas Cleary
Daoism and Chinese Culture  By Livia Kohn

 

                                       

   

 

 

"The Way that can be experienced is not true;
The world that can be constructed is not true.
The Way manifests all that happens and may happen;
The world represents all that exists and may exist.
To experience without intention is to sense the world;
To experience with intention is to anticipate the world.
These two experiences are indistinguishable;
Their construction differs but their effect is the same.
Beyond the gate of experience flows the Way,
Which is ever greater and more subtle than the world."
-  Translated by Peter Merel, 1992, Chapter 1 

 

 

Cloud Hands Blog

 

 

"The Tao, or Principle of Nature, may be discussed by all;
it is not the popular or common Tao. 
Its name may be named: but it is not an ordinary name. 
Its nameless period was that which preceded the birth of the Universe. 
In being spoken of by name, it is as the Progenitrix of All Things. 
It is therefore in habitual passionlessness that its mystery may be scanned;
and in habitual desire that its developments may be perceived. 
These two conditions, the Active and the Quiescent, alike proceed from Tao;
it is only in name that they differ.
Both may be called profundities; and the depth of profundity
is the gate of every mystery."
-  Translated by Frederic H. Balfour, 1884, Chapter 1 

 

 

"A Tao that can be Tao-ed is not lasting Tao. 
A name that can be named is not lasting name. 
Name-less — the beginning of Heaven and Earth. 
Named — the mother of all things. 
So, we must be always without desires to see the mystery.
If we always have desires we will see its limits. 
These two are the same; once there is out-going,
then there is difference of name. 
As the same they are called obscure.
The obscure of the obscure is the gate of all mysteries."
-  Translated by P. J. Maclagan, 1898, Chapter 1 

 

 

"A way that can be spoken
Is not a lasting way.
A name that can be named
Is not a lasting name.

Without a name: the beginning of Heaven and Earth.
Having names: the mother of the ten thousand things.

Therefore:
Constantly without desire, thereby observe the mystery.
Constantly with desire, thereby observe the boundaries.

Those which these two are produced by
Are the same but named differently.

The abstraction of calling them the same
The abstraction upon abstraction—

The gateway to a host of mysteries."
-  Translated by Aalar Fex, 2006, Chapter 1

 

 

"The Tao which can be expressed is not the unchanging Tao;
The name which can be named is not the unchanging name.
The nameless is the beginning of the Heaven Earth;
The mother of all things is the nameable.
Thus, while the eternal non-being leads toward the fathomless,
the eternal being conduct to the boundary.
Although these two have been differently named
they come from the same.
As the same they may be described as the abysmal.
The abyss of the abysmal is the gate of all mystery."
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 1 

 

 

 
The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching   Translation and elucidation by Hua Ching Ni
The Tao Te Ching of Lao Tzu   Translated by Brian Walker

The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming

How to Live a Good Life: Advice from Wise Persons

Tao Te Ching  Translated by Arthur Waley
Tao - The Way   Translated by Lionel and and Herbert Giles
Taoism: An Essential Guide   By Eva Wong

 

                             

 

 

 

"The Reason that can be reasoned is not the eternal Reason.
The name that can be named is not the eternal Name.
The Unnamable is of heaven and earth the beginning.
The Namable becomes of the ten thousand things the mother.
Therefore it is said:
"He who desireless is found
The spiritual of the world will sound.
But he who by desire is bound
Sees the mere shell of things around."
These two things are the same in source but different in name.
Their sameness is called a mystery.
Indeed, it is the mystery of mysteries.
Of all spirituality it is the door."
-  Translated by Daisetsu Teitaro Suzuki and Paul Carus, 1913, Chapter 1 

 

 

 

 

A Chinese Language Version of Chapter 1 of the Tao Te Ching by Lao Tzu
A note on my style of displaying the Chinese characters of the Tao Te Ching

 

 

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.

-  Chinese characters, Tao Te Ching, Chapter 1

 

 

tao k’o tao, fei ch’ang tao;
ming k’o ming, fei ch’ang ming.
wu ming t’ien ti chih shih;
yu, ming wan wu chih mu.
ku ch’ang wu, yü yi kuan ch’i miao,
ch’ang yu, yü yi kuan ch’i chiao.
tz’u liang chê, t’ung ch’u erh yi ming.
t’ung wei chih hsüan,
hsüan chih yu hsüan,
chung miao chih mên.
-  Wade Giles Romanization, Tao Te Ching, Chapter 1 


 

Audio Version in Chinese of Chapter 1 of the Tao Te Ching

 


dao ke dao, fei chang dao;
ming ke ming, fei chang ming.
wu ming tian di zhi shi;
you, ming wan wu zhi mu.
gu chang wu, yu yi guan qi miao,
chang you, yu yi guan qi jiao.
ci liang zhe, tong chu er yi ming.
tong wei zhi xuan,
xuan zhi you xuan,
zhong miao zhi men.
-  Hanyu Pinyin Romanization, Daodejing, Chapter 1 

 

 

 

 

 

Tao Te Ching in Chinese characters and English (includes a word by word key) from YellowBridge

Tao Te Ching in Chinese characters, Pinyin Romanization, English and German by Dr. Hilmar Alquiros. 

Laozi Daodejing: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin, German, French and English. 

Chinese and English Dictionary, MDGB

Chinese Character Dictionary

Dao De Jing Wade-Giles Concordance by Nina, Dao is Open

Dao De Jing: English and Spanish and Wade-Giles Concordance   Indexing by Mike Garofalo.    GWR Hypertext Notebooks

Tao Te Ching in Pinyin Romanization with Chinese characters, WuWei Foundation

Tao Te Ching in Pinyin Romanization

Tao Te Ching in Chinese characters and English

Tao Te Ching: English translation, Word by Word Chinese and English, and Commentary, Center Tao by Carl Abbott

Tao Te Ching in Chinese characters, English, Word by word analysis, Zhongwen

Tao Te Ching: The Definitive Edition  By Jonathan Star.  Chinese characters, Wade-Giles Romanization, and a list of meanings for each character. 

Tao Te Ching in Chinese characters: Big 5 Traditional and GB Simplified

Convert from Pinyin to Wade Giles to Yale Romanizations of Words and Terms: A Translation Tool from Qi Journal

Chinese Characters, Wade-Giles and Pinyin Romanizations, and 25 English Translations for Each Chapter of the Daodejing.  Compiled and indexed by Mike Garofalo. 

Tao Te Ching in Chinese characters, Pinyin and Wade Giles Romanization spellings, English; a word for word translation of the Guodian Laozi Version. 

Lao Zi's Dao De Jing: A Matrix Translation with Chinese Text by Bradford Hatcher. 

 

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"The Tao that can be expressed is not the true Tao
The name that can be defined is not the true name
Non-existence is called the antecedent of heaven and earth;
Existence is the mother of all things.
From eternal non-existence, therefore, we serenely observe
the mysterious beginnning of the universe;
From eternal existence we clearly see the apparent distinctions.
These two are the same in source and become different when manifested.
This sameness is called profundity. Infinite profundity is the gate
whence comes the beginning of all parts of the universe."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 1 

 

 

The way that may be traversed is not the Eternal Way.
The name which can be uttered is not the Eternal Name. 
Without name — Heaven and Earth (Nature) at the beginning
were called the mother of all things.
Thus it always is that he who is without passion can grasp the inner essence,
while he who is blinded by passion can only apprehend the outer form.
These two have really the same issue, and differ only in name.
Together they are spoken of as the First Cause.
The cause of the First Cause itself is the gateway of the Essential."
-  Translated by T.W. Kingsmill, 1899, Chapter 1 

 

 

"Words and names are not the way
They can't define the absolute
It's better that you look within
Hold your tongue and just be mute

Look within and look out too
You will not find a separation
Out there you see appearance
Within you see origination

Look within with wonder
At emptiness and bliss
For wonder names totality
Where nothing is amiss

The space within is always there
If you can moderate desire
A place of utter emptiness
And possibility entire."
-  Translated by Jim Clatfelder, 2000, Chapter 1

 

 

 

 

                                                             

 

The Routledge Encyclopedia of Taoism

The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching   Translation and elucidation by Hua Ching Ni

Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices

The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming

How to Live a Good Life: Advice from Wise Persons

Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices

Dao De Jing: A Philosophical Translation by Roger T. Ames and David L. Hall

Practicing the Tao Te Ching: 81 Steps on the Way by Solala Towler

 

 

 

"The Tao that can be defined is not the real Tao.
The name that can be named is not the real Name.
The unnamable [Tao] is the source of Heaven and Earth.
Naming is the mother of all particular things.
Free from desire, you experience reality.
Trapped in desire, you see only appearances.
Reality and appearance have different names,
but they emerge from the same source [i.e., the Tao].
This source is called darkness, deep darkness;
and yet it is the way to all wisdom."
-  Translated by George Cronk, 1999, Chapter 1

 

 

"The Tao that can be named is not the eternal Tao.
The Name that can be spoken is not the eternal name.
The Nameless is the beginning of Heaven and Earth.
The Named is the mother of all creatures.
Observe the mysteries of the Tao without longing.
Survey its appearance with desire.
Both mysteries and appearance come from the same origin
but wear a different name;
they are enigmatic.
The greatest mystery is the gate to all mysteries."
-  Translated by Chen Chao-Hsiu, Chapter 1

 

 

"As for the road,
The Road that can be told is not the eternal Road.
As for names,
The name that can be named is not the eternal name.
The nameless is the beginning of the ten thousand things.
The named is the mother of the ten thousand things.
Therefore, ever desireless, one can see the mystery.
Those constantly with desires,
will only see what they yearn for and seek.
These two spring from the same source.
They have different names; yet they are called the same.
That which is even more profound than the profound
The gateway to all mystery."
-  Translated by Bram den Hond, Chapter 1

 

 

 

Simple Taoism: A Guide to Living in Balance   By Alexander Simkins
The Tao of Daily Life: The Mysteries of the Orient Revealed   By Derek Lin
Everyday Tao: Living with Balance and Harmony    By Ming-Dao Deng
Ripening Peaches: Taoist Studies and Practices
The Tao of Pooh   By Benjamin Hoff 

The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming

How to Live a Good Life: Advice from Wise Persons

Scholar Warrior: An Introduction to the Tao in Everyday Life   By Ming-Dao Deng
Vitality, Energy, Spirit: A Taoist Sourcebook   Translated by Thomas Cleary

 

                             

 

 

 

 

"The Tao that can be trodden is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name. 
Conceived of as having no name, it is the Originator of heaven and earth;
Conceived of as having a name, it is the Mother of all things.  
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.  
Under these two aspects, it is really the same;
But as development takes place, it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and wonderful."
-  Translated by James Legge, 1891, Chapter 1

 

 

"The Beginning of Power

The Tao that can be expressed
Is not the Tao of the Absolute.
The name that can be named
Is not the name of the Absolute.

The nameless originated Heaven and Earth.
The named is the Mother of All Things.

Thus, without expectation
One will always perceive the subtlety;
And, with expectation
One will always perceive the boundary.

The source of these two is identical,
Yet their names are different.
Together they are called profound,
Profound and mysterious,
The gateway to the Collective Subtlety."
-  Translated by R. L. Wing, 1986, Chapter 1

 

 

"The way that can be talked about is not the constant Way.
The name that can be named is not the constant Name.
Non-being is the name of the origin of Heaven and Earth;
Being is the name of the mother of all things.
Therefore:
Constantly in Non-being, one wishes to contemplate its (the Way's) subtlety.
Constantly in Being, one wishes to contemplate its path.
These two come from the same source, but are different in name.
The same source is called Mystery.
Mystery and more mystery.
It is the gateway to myriad subtleties."
-  Trasnlated by Wu Yi, Chapter 1

 

 

"The Tao that can be spoken of is not the constant Tao.
The name that can be named is not the constant name.
The nameless is the beginning of life.
It is the mother of the ten thousand things.
Remove your desires and you will see the mystery.
Be filled with desire
And you will see only the manifestation.
These two are the same
yet, they diverge in nature
as they issue forth.
Being the same, they are the source
but the source remains a mystery.
Mystery upon mystery,
The gateway of Tao's manifold secrets."
-  Translated by Kari Hohne, 2009, Chapter 1

 

 

"The spirit one can talk about is not the eternal spirit,
and what you can name is not the eternal name.
Nameless Tao is the beginning of the heavens and the Earth.
If you name it, t is no more than Matter. 
Therefore: he who conceives of nature freely grasps this Spirit
and he who strives for material things is left with only the shell.
Spirit and matter are both one in their origin, yet different in appearance.
This unity is a mystery; truly the mystery of all mysteries,
the gate to all spirituality."
-  Translated by Andre von Gauthier, Chapter 1

 

 

 

Creative Commons License
This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington  © 2011-2021 CCA 4.0

 

Return to the Top of this Webpage

 

 

 

Revealing the Tao Te Ching: In-Depth Commentaries on an Ancient Classic  By Hu Xuzehi
Tao Te Ching  Annotated translation by Victor Mair 

The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming

How to Live a Good Life: Advice from Wise Persons

Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation  By Ha Poong Kim
The Philosophy of the Daodejing  By Hans-Georg Moeller  

Ripening Peaches: Taoist Studies and Practices   By Mike Garofalo

Dao De Jing: A Philosophical Translation  By Roger T. Ames and David T. Hall
Tao Te Ching on The Art of Harmony   By Chad Hansen. 
The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese Thought   By Arthur Waley

 

                             

 

 

 

"The tao that can be described
is not the eternal Tao.
The name that can be spoken
is not the eternal Name.

The nameless is the boundary of Heaven and Earth.
The named is the mother of creation.

Freed from desire, you can see the hidden mystery.
By having desire, you can only see what is visibly real.

Yet mystery and reality
emerge from the same source.
This source is called darkness.

Darkness born from darkness.
The beginning of all understanding."
-  Translated by John H. McDonald, 1996, Chapter 1

 

 

"A Way become Way isn't the perennial Way.
A name become name isn't the perennial name:
the named is mother to the ten thousand things,
but the unnamed is origin to all heaven and earth.
In perennial nonbeing you see mystery, and in perennial being you see appearance.
Though the two are one and the same, once they arise, they differ in name.
One and the same they're called dark-enigma,
dark-enigma deep within dark-enigma,
gateway of all mystery."
-  Translated by David Hinton, Chapter 1

 

 

"In perennial Absence you see mystery,
and in perennial Presence you see appearance.
Though the two are one and the same,
once they arise, they differ in name.

One and the same they're called dark-enigma,
dark-enigma deep within dark-enigma.

gateway of all mystery."
-  Translated by David Hinton, "China Root: Taoism, Ch'an, and Original Zen," 2020; Chapter 1, Tao Te Ching

 

 

"A Tao that can be tao-ed is not lasting Tao.
A name that can be named is not lasting name.
Name-less-the beginning of Heaven and Earth .
Named-the mother of all things.
So, we must be always without desires to see the mystery:
If we always have desires we will see its limits:
These two are the same;
once there is out-going, then there is difference of name.
As the same they are called obscure.
The obscure of the obscure is the gate of all mysteries."
-  Translated by P. J. Maclagan, 1899, Chapter 1

 

 

"The Providence which could be indicated by words would not be an all-embracing Providence,
nor would any name by which we could name it be an ever-applicable name.  
“Non-existence” is a name for the beginning of heaven and earth.
“Existence” is a name for the genetrix of the innumerable objects of creation. 
Hence, “absolute non-existence” suggests to us the miraculous
working of what in “absolute existence” has become the resulting essence.
These two emanate from the same, though their namings are dissimilar,
and jointly they are termed “state of colourless dissolution.”
Dissolution, again, within dissolution this connects us with the various miraculous workings."
-  Translated by E. H. Parker, 1903, Chapter 1 

 

 

 

English Language Audio-Version, Four Translations of Chapter 1, Tao Te Ching by Lao Tzu, Reading by Michael P. Garofalo, July 25, 2014, WMA Format.   

Readings include translations by Dwight Goddard and Henri Borel, Isabella Mears, Lin Yutang, and Stephen Addiss and Stanley Lombardo. 

Chapter 1, Daodejing, Laozi, Cloud Hands Blog Post, July 25, 2014

Chapter 1, Tao Te Ching by Lao Tzu, Cloud Hands Blog Post, December 13, 2013

Index to Audio Recordings of Readings by Michael P. Garofalo of Chapters of the Tao Te Ching by Lao Tzu

Chapter Index to the Dao De Jing by Laozi

 

 

 

 

Tao Te Ching  Translated by Stephen Addiss and Stanley Lombardo  

Lao Tzu: Tao Te Ching  Translated by John C. Wu

Lao-Tzu and the Tao-Te-Ching  Translated by Livia Kohn

Dao De Jing: The Book of the Way Translated by Moss Roberts

The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming

How to Live a Good Life: Advice from Wise Persons

 

 

                             

 

 

 

 

"The Way that can be told of is not an Unvarying Way;
The names that can be named are not unvarying names.
It was from the Nameless that Heaven and Earth sprang;
The named is but the mother that rears the ten thousand creatures, each after its kind.
Truly, “Only he that rids himself forever of desire can see the Secret Essences”;
He that has never rid himself of desire can see only the Outcomes.
These two things issued from the same mould, but nevertheless are different in name.
This “same mould” we can but call the Mystery, Or rather the “Darker than any Mystery”,
The Doorway whence issued all Secret Essences."
-  Translated by Arthur Waley, 1934, Chapter 1 

 

 

"The Tao-Path is not the All-Tao.
The Name is not the Thing named.
Unmanifested, it is the Secret Father of manifested, it is their Mother.
To understand this Mystery, one must be fulfilling one's will,
and if one is not thus free, one will but gain a smattering of it.
The Tao is one, and the Teh but a phase thereof.
The abyss of this Mystery is the Portal of Serpent-Wonder."
-  Translated by Aleister Crowley, 1918, Chapter 1

 

 

"The Tao the can be told of
Is not the Absolute Tao;
The Names that can be given
Are not Absolute Names.

The Nameless is the origin of Heaven and Earth;
The Named is the Mother of All Things.

Therefore:
Oftentimes, one strips oneself of passion
In order to see the Secret of Life;
Oftentimes, one regards life with passion,
In order to see its manifest forms.

These two (the Secret and its manifestations)
Are (in their nature) the same;
They are given different names
When they become manifest.

They may both be called the Cosmic Mystery:
Reaching from the Mystery into the Deeper Mystery
Is the Gate to the Secret of All Life."
-  Translated by Lin Yutang, 1955, Chapter 1

 

 

 

Further Teachings of Lao-Tzu: Understanding the Mysteries (Wen Tzu)   Translated by Thomas Cleary

The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming

How to Live a Good Life: Advice from Wise Persons

The Lunar Tao: Meditations in Harmony with the Seasons   By Deng Ming-Dao

Awakening to the Tao   By Lui I-Ming (1780) and translated by Thomas Cleary

Ripening Peaches: Taoist Studies and Practices   By Mike Garofalo

Zhuangzi: The Essential Writings with Selections from Traditional Commentaries   Translation and commentary by Brook Ziporyn

The Inner Chapters of Chuang Tzu (Zhuangzi)   Translated by A. C. Graham

 

                                  

 

 

 

 

"The Tao that is the subject of discussion is not the true Tao.
The quality which can be named is not its true attribute.
That which was before Heaven and Earth is called the Non-Existent.
The Existent is the mother of all things.
Therefore doth the wise man seek after the first mystery of the Non-Existent, while seeing in that which exists the Ultimates thereof.
The Non-Existent and Existent are identical in all but name.
This identity of apparent opposites I call the profound, the great deep, the open door of bewilderment."
-  Translated by Walter Gorn Old, 1904, Chapter 1

 

 

 

"Nature can never be completely described, for such a description of Nature would have to duplicate Nature.
No name can fully express what it represents.
It is Nature itself, and not any part or name or description abstracted from Nature,
which is the ultimate source of all that happens, all that comes and goes, begins and ends, is and is not.
But to describe Nature as "the ultimate source of all" is still only a description, and such a description is not Nature itself.
Yet since, in order to speak of it, we must use words, we shall have to describe it as "the ultimate source of all."
If Nature is inexpressible, he who desires to know Nature as it is in itself will not try to express it in words
Although the existence of Nature and a description of that existence are two different things, yet they are also the same.
For both are ways of existing.
That is, a description of existence must have its own existence,
which is different from the existence of that which it describes.
And so again we have to recognize an existence which cannot be described."
-  Translated by Archie J. Bahm, 1958, Chapter 1  

 

 

"Tao called Tao is not Tao.
Names can name no lasting name.
Nameless: the origin of heaven and earth.
Naming: the mother of ten thousand things.
Empty of desire, perceive mystery.
Filled with desire, perceive manifestations.
These have the same source, but different names.
Call them both deep - Deep and again deep: the gateway to all mystery."
-  Translated by Stephen Addis and Stanley Lombardo, 1993, Chapter 1  

 

 

 

Walking the Way: 81 Zen Encounters with the Tao Te Ching by Robert Meikyo Rosenbaum

The Tao of Zen by Ray Grigg

Tao Te Ching: Zen Teachings on the Taoist Classic by Takuan Soho 

The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming

How to Live a Good Life: Advice from Wise Persons

Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China by Christine Mollier  

 

                                     

 

 

 

 

"The Way that may truly be regarded as the Way is other than a permanent way.
The terms that may truly be regarded as terms are other than permanent terms.
The term Non-being indicates the beginning of heaven and earth; the term Being indicates the mother of the ten thousand things.
For, indeed, it is through the constant alteration between Non-being and Being that the wonder of the one and the limitation of the other will be seen.
These two, having a common origin, are named with different terms.
What they have in common is called the Mystery, The Mystery of Mysteries, the Gate of all Wonders."
-  Translated by Jan J. L. Duyvendak, 1954, Chapter 1  

 

 

 

 

Tao Te Ching
 Chapter Number Index


Standard Traditional Chapter Arrangement of the Daodejing
Chapter Order in Wang Bi's Daodejing Commentary in 246 CE
Chart by Mike Garofalo
Subject Index
 

1 2 3 4 5 6 7 8 9 10
11 12 13 14 15 16 17 18 19 20
21 22 23 24 25 26 27 28 29 30
31 32 33 34 35 36 37 38 39 40
41 42 43 44 45 46 47 48 49 50
51 52 53 54 55 56 57 58 59 60
61 62 63 64 65 66 67 68 69 70
71 72 73 74 75 76 77 78 79 80
81                  

 

 

 

"The way that can be overtrod is not the Eternal Way,

The name that can be named is not the Everlasting Name

Which Nameless brought forth Heaven and Earth, which Named, it name we may,

The Mother of all the myriad things of time and space became.

Thereby we sound eternally the mystery divine,

But only without desire to sound, for if desire abide

The portals of the issuing host our baffled sight confine,

And deep within the eternal veil the mystery shall hide.

These two, the Nameless and the Named, they differ but in name,

For in their vast progression from the deep they are the same,

The deep of deeps, from whose eternal gate all spirit came."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 1

 

 

"Der Sinn, der sich aussprechen läßt,
ist nicht des ewige Sinn.
Der Name, der sich nennen läßt,
ist nicht der ewige Name.
Nichtsein nenne ich den Anfang von Himmel und Erde,
Sein nenne ich die Mutter der Einzelwesen.
Darum führt die Richtung auf das Nichtsein
zum Schauen des wunderbaren Wesens,
die Richtung auf das Sein
zum Schauen der räumlichen Begrenztheiten.
Beides ist eins dem Ursprung nach
und nur verschieden durch den Namen.
In seiner Einheit heißt es das Geheimnis.
Des Geheimnisses noch tieferes Geheimnis
ist das Tor, durch das alle Wunder hervortreten."
-  Translated by Richard Wilhelm, 1911, Chapter 1

 

 

"Ehrfurcht vor dem Geheimnis des Unergründlichen
Das Unergründliche, das man ergründen kann,
ist nicht das unergründbar Letzte.
Der Begriff, durch den man begreifen kann,
zeugt nicht vom Unbegreiflichen.
Im Unbegreiflichen liegt der Welt Beginn,
nennbar wird nur, was Gestalt gewinnt.
Daher gilt:
Das Wesen erschaut,
wer wunschlos zum Herzen der Dinge strebt;
Gestalten nur sieht, wer begehrlich am Sinnlichen klebt.
Wesen und Gestalt sind nur begrifflich gespalten,
geheimnisvoll bleibt ihrer Einheit Grund.
Diese Einheit ist das Geheimnis der Geheimnisse,
zu allem Unergründlichen erst das Tor."
-  Translated by Rudolf Backofen, 1949, Chapter 1

 

 

"There are ways but the Way is uncharted;
There are names but not nature in words:
Nameless indeed is the source of creation
But things have a mother and she has a name.
The secret waits for the insight
Of eyes unclouded by longing;
Those who are bound by desire
See only the outward container.
These two come paired but distinct
By there names.
Of all things profound,
Say that their pairing is deepest,
The gate to the root of the world."
-  Translated by Raymond Blackney, 1955, Chapter 1  

 

 

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This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington  © 2011-2021 CCA 4.0

 

Return to the Top of this Webpage

 

 

 

Tao Te Ching: An Illustrated Journey   Translated by Stephen Mitchell

Tao Te Ching   Translated by David Hinton

The Book of Tao: Tao Te Ching - The Tao and Its Characteristics   Translated by James Legge

Ripening Peaches: Taoist Studies and Practices

Taoism: Growth of a Religion   By Isabelle Robinet

Zhuangzi (Chuang Tsu), Daoist Scripture: Bibliography, Links, Resources, Quotations, Notes

Zhuangzi: Basic Writings   Translated by Burton Watson

Zhuangzi Speaks: The Music of Nature   An illustrated comic by Chih-chung Ts'ai

Lifestyle Advice from Wise Persons

 

                                              

 

 

 

"Existence is beyond the power of words
To define:
Terms may be used
But are none of them absolute.
In the beginning of heaven and earth there were no words,
Words came out of the womb of matter;
And whether a man dispassionately
Sees to the core of life
Or passionately
Sees the surface,
The core and the surface
Are essentially the same,
Words making them seem different
Only to express appearance.
If name be needed, wonder names them both:
From wonder into wonder
Existence opens."
-  Translated by Witter Bynner, 1944, Chapter 1

 

 

"The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.
The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.
Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.
These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets."
-  Translated by D. C. Lau, 1963, Chapter 1

 

 

"A way that can be walked is not The Way
A name that can be named is not The Name
Tao is both Named and Nameless
As Nameless, it is the origin of all things
As Named, it is the mother of all things
A mind free of thought, merged within itself, beholds the essence of the Tao
A mind filled with thought, identified with its own perceptions, beholds the mere forms of this world
Tao and this world seem different but in truth they are one and the same
The only difference is in what we call them
How deep and mysterious is this unity
How profound, how great
It is the truth beyond the truth and hidden within the hidden
It is the path to all wonder, the gate to the essence of everything."
-  Translated by Jonathan Star, 2001, Chapter 1

 

 

"La voie qui peut être exprimée par la parole n'est pas la Voie éternelle;
le nom qui peut être nommé n'est pas le Nom éternel.
L'être sans nom est l'origine du ciel et de la terre;
avec un nom, il est la mère de toutes choses.
C'est pourquoi, lorsqu'on est constamment exempt de passions, on voit son essence spirituelle;
lorsqu'on a constamment des passions, on le voit sous une forme bornée.
Ces deux choses ont une même origine et reçoivent des noms différents.
On les appelle toutes deux profondes.
Elles sont profondes, doublement profondes.
C'est la porte de toutes les choses spirituelles."
-  Translated by Stanislas Julien, 1842, Chapter 1

 

175 Versions of Chapter 1 of the Tao Te Ching

 

 

 

Spanish Language Versions of the Tao Te Ching (Daodejing)
Tao Te Ching en Español


Lao Tsé Tao Te Ching   Traducido al español por Anton Teplyy

Tao Te Ching   Traducido por Stephen Mitchell, versión española  

Tao Te Ching   Traducido al español por el Padre Carmelo Elorduy

Lifestyle Advice from Wise Persons   Consejos de Estilo de Vida de Sabios

Tao Te Ching en Español

Lao Tzu-The Eternal Tao Te Ching   Traducido al español por Yuanxiang Xu y Yongjian Yin 

Ripening Peaches: Taoist Studies and Practices   By Mike Garofalo    Maduración Duraznos: Estudios y Prácticas Taoístas por Mike Garofalo

Tao Te Ching - Wikisource

Tao Te Ching   Traducido al español por William Scott Wilson. 

Lao Tzu - Tao Te Ching   Traducido al español por Javier Cruz

Tao te king   Translated by John C. H. Wu, , versión española  

Daodejing   Español, Inglés, y Chino Versiones Lingüísticas de la Daodejing


 

                                      

 

 

 

Spanish Language Translations of the Tao Te Ching, Chapter 1

 

"El Tao que puede llamarse Tao
no es el verdadero Tao.
El nombre que se le puede dar
no es su verdadero nombre.
Sin nombre es el principio del Cielo y la Tierra;
y con nombre, es la madre de las diez mil cosas.
Desde el No-Ser comprendemos su esencia;
y desde el Ser, sólo vemos su apariencia.
Ambas cosas, Ser y No-Ser, tienen el mismo
origen, aunque distinto nombre.
Su identidad es el Misterio.
Y en este Misterio
se halla la puerta de toda maravilla."
-  Translation from Wikisource, 2013, Capítulo 1

 

 

"El Tao que no puede ser expresado no es el Tao eterno.
El nombre que puede ser definido no es el nombre eterno.
Lo que no tiene nombre es el principio del cielo y de la tierra.

Lo nombrado es la madre de las diez mil cosas.
Uno puede ver el misterio siempre en no deseado.
Uno puede ver las manifestaciones siempre en lo deseado.
Estos dos brotes de la misma fuente difieren en el nombre.
Esto aparenta oscuridad.
La puerta a todo misterio."
-  Translated by Cristina Bosch, 2002, Capítulo 1

 

 

"El Tao que puede llamarse Tao no es el verdadero Tao.
El nombre que se le puede dar no es su verdadero nombre.
Sin nombre es el principio del Cielo y la Tierra; y con nombre, es la madre de las diez mil cosas.
Desde el No-Ser comprendemos su esencia; y desde el Ser, sólo vemos su apariencia.
Ambas cosas, Ser y No-Ser, tienen el mismo origen, aunque distinto nombre.
Y en este Misterio se halla la puerta de toda maravilla."
Online at TaoteKing.net., Anonymous, Capítulo 1

 

 

"El dao que puede expresarse con palabras,
no es el dao permanente.
El nombre que puede ser nombrado,
no es el nombre permanente.
Lo que no tiene nombre (wu ming),
es el principio de todos los seres.
Lo que tiene nombre (you ming),
es la madre de todas las cosas.
La permanente ausencia de deseos (wu wu),
permite contemplar su esencia escondida;
la constante presencia del deseo (you wu),
lleva a contemplar sus manifestaciones.
Ambos (wu, you) tienen el mismo origen,
con nombres diferentes designan una misma realidad.
El profundo misterio,
es la llave de las transformaciones de los seres."
-  Translated by Juan Ignacio Preciado, 1978, Capítulo 1 

 

 

"El Tao llamado Tao no es el Tao eterno.
El nombre que puede ser nombrado no es el verdadero nombre.
El principio de¡ cielo y de la tierra no tiene nombre.
Con nombre es la madre de los diez mil seres.
Por eso, aquél que se libera de deseos contempla la secreta perfección.
Aquél que se llena de deseos contempla solamente sus fronteras.
Los dos nacieron juntos, pero llevan distintos nombres.
Juntos, se llaman el misterio.
Misterio más profundo del misterio y son la puerta de toda maravilla."
Translation from Logia Medio Dia, 2015, Capítulo 1

 

 

"Camino que se puede describir de manera articulada
     no es el Camino Invariable.
El nombre que se puede decir en voz alta
     no es el Nombre Invariable.
Con la boca cerrada y las cosas sin definir,
     estás al principio del universo.
Si haces definiciones, eres la medida de toda la creación.
Así, estando siempre sin deseo,
     miras en lo hondo de lo trascendente.
Albergando constantemente el deseo,
     todas las cosas que te rodean te estorban la vista.
Estos dos entran en el mundo semejantes,
     pero sus nombres son diferentes.
Semjantes, se llaman profundos y remotos.
Profundos y remotos y más aún:
Esta es la puerta de todos los misterios."
-  Translated by Alejandro Pareja, 2012, based upon the William Scott Wilson translation into English, Capítulo 1

 

 

Creative Commons License
This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington  © 2011-2021 CCA 4.0

 

  

 

                                                    

 

 

 

 

Commentary, Notes, Links, Comparisons, Resources
Chapter 1

By Mike Garofalo

 

The subtle and mysterious are important aspects of spiritual activities and consciousness.  Secrecy helps nurture this feeling of awe, amazement, and wonder at the mystery of it all.  Related thoughts about the "mysterious, subtle, exquisite" or "mystery or secret or subtle (miao  )" or "small, mystery or secret (wei)" can be found in Chapters:  C1, C14, C27, C36.

The Old Master aims at an intimate and mystical discovery of Unity and the One, like Meister Eckhart.  However, Lao Tzu often touts the primacy of Duality:  Non-Being and Being, Yin and Yang, Heaven and Earth, Dark and Light, Cold and Hot, Doors Closed and Doors Open, Decreasing Desire and Increasing Desire, Subtle and Obvious, The One and the ten thousand things, Inner and Outer, etc.. 

 

"Traditionally, the Tao Te Ching is called the Lao Tzu (the Old Master).  The book did not have the status of ching (a sacred text) until Emperor Ching (reigned 156-141 B.C.) of the Han Dynasty.  This emperor was so deeply impressed by the Lao Tzu text transmitted by Huang Tzu that he decreed that henceforth it was to be designated a ching.  Thus, the Tao Te Ching was officially elevated from being a philosophical work (tzu, a work by a master) to a religious or sacred text."
-  Ellen M. Chen, The Tao Te Ching, 1989, p.43

 

"Tao, Absence and Presence, tzu-jan (occurence appearing of itself), ch'i (breath-force), rivers and mountains landscape, empty-mind, no-mind, Absence-mind, mirror-mind, original source tissue mind, original-nature, original source tissue face, Buddha, dharma, inner-pattern, ch'i-thought-mind, existence-tissue, Buddha-nature, Buddha-mind, pranja-wisdom: these are the terms that describe the contours of Taoist/Ch'an ontology/cosmology.  Each term emphasizes a different aspect of that ontology/cosmology, but by now it is becoming clear that in the end they all blur into a single concept, a single linguistic darkness, and this darkness is itself the cosmological/ontological ground: that undifferentiated and generative tissue of the Cosmos seen as a single organic whole.  There was a name for this mysterious darkness: Dark-Enigma.

学玄    

In perennial Absence you see mystery,
and in perennial Presence you see appearance.
Though the two are one and the same,
once they arise, they differ in name.

One and the same they're called dark-enigma,
dark-enigma deep within dark-enigma."

gateway of all mystery."

Translated by David Hinton, "China Root: Taoism, Ch'an, and Original Zen," 2020, p 91-92; Chapter 1, Tao Te Ching

 

See Also:  Neo-Taoism, Xuanxue, Learning (xue) in the Profound (xuan),  学玄 Stanford Encyclopedia of Philosophy 

In Praise of Nothing: An Exploration of Daoist Fundamental Ontology.  By Ellen M. Chen.  Xlibris Corp., Index, Glossary, Bibliography, 250 pages.  VSCL. 

Emptiness: The Foundation of Buddhist Thought.  By Geshe Tashi Tsering.  Wisdom, 2009, 185 pages. 

Emptiness and Omnipresence: An Essential Introduction of Tiantai Buddhism.  By Brook A. Ziporyn.  Indiana University Press, 2016, 336 pages. 

Emptiness: A Study in Religious Meaning.  By Frederick J. Streng.  Abingdom Press, 1967, 252 pages.

A Philosophy of Emptiness.  By Gay Watson.  Reatikon, 2014, 206 pages. 

Other Books on the Philosophy of Emptiness  

 

Chang San-Feng at Mount Pahto  By Michael Garofalo

Curious About "Nothing"? or Curious About "Empty"?   In Pulling Onions by Michael Garofalo 

 

 

                                                                                     

 

 

 

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Taoism, Daoism

 

 

Next Chapter of the Tao Te Ching #2

Chapter and Thematic Index to the Tao Te Ching

 

 

 

 

 

Tao Te Ching
Bibliography, Links, Research Tools, Resources, Commentaries
Chapter 1

 

 

Das Tao Te King von Lao Tse.  Complete versions of all 81 Chapters of the Tao Te Ching by many different translators in many languages: 124 English, 24 German, 14 Russian, 7 Spanish, 5 French and many other languages.  Links are organized first by languages, and then alphabetically by translators.  Formatting varies somewhat.  The original website at Onekellotus went offline in 2012; but, the extensive collection of these Tao Te Ching versions was saved for posterity by the Internet Archive Wayback Machine and available as of 9/9/2015.  This is an outstanding original collection of versions of the Daodejing─ the Best on the Internet.  Caution: copyright infringement may sometimes be an issue at this website. 


Tao Te Ching, Translations into English: Terebess Asia Online (TAO).  124 nicely formatted complete English language translations, on separate webpages, of the Daodejing.  Alphabetical index by translators.  Each webpage has all 81 chapters of the Tao Te Ching translated into English.  A useful collection!  Many reformatted and colored versions from the original collection at Das Tao Te King von Lao Tse.  Caution: copyright infringement may sometimes be an issue at this website. 


Lao Tzu: Te-Tao Ching - A New Translation Based on the Recently Discovered Ma-wang-tui Texts (Classics of Ancient China) Translated with and introduction and detailed exposition and commentary by Professor Robert G. Henricks.  New York, Ballantine Books, 1992.  Includes Chinese characters for each chapter.  Bibliography, detailed notes, 282 pages. 


Early Daoist Scriptures.  Translated by Stephen R. Bokenkamp.  Peter Nickerson, Contributor.  Berkeley, University of California Press, Revised Edition, 1999.  520 pages.  This compilation includes a translation of "The Xiang'er Commentary to the Laozi," pages 78-148, with a long introduction to the same, pages 29-78.  Scholars think this document was created in the late 5th century, CE.  It was discovered in Buddhist Grottos in 1920, but parts were missing. 


Tao Te Ching: The Definitive Edition  By Jonathan Star.  Translation, commentary and research tools.  New York, Jeremy P. Tarcher, Penguin, 2001.  Concordance, tables, appendices, 349 pages.  A new rendition of the Tao Te Ching is provided, then a verbatim translation with extensive notes.  Detailed tables for each verse provide line number, all the Chinese characters, Wade-Giles Romanization, and a list of meanings for each character.  An excellent print reference tool! 


Chinese Reading of the Daodejing  Wang Bi's Commentary on the Laozi with Critical Text and Translation.  By Professor Rudolf G. Wagner.  A SUNY Series in Chinese Philosophy and Culture.  English and Mandarin Chinese Edition.  State University of New York Press; Bilingual edition (October 2003).  540 pages.  Wang Bi (Wang Pi, Fusi), 226-249 CE, Commentary on the Tao Te Ching.


Lao-Tzu: My Words are Very Easy to Understand.  Lectures on the Tao Teh Ching by Professor Cheng Man-ch'ing (1902-1975).  Translated from the Chinese by Tam C. Gibbs, 1981.  Berkeley, California, North Atlantic Books, 1981, 1991.  240 pages.  Includes the Chinese characters for each of the 81 Chapters.  A brief biography of Professor Cheng is included.  Professor Cheng was a Master of Five Excellences: Taijiquan, Painting, Poetry ...  Taijiquan and Qigong are  considered Daoist practices. 


The Teachings of Lao-Tzu: The Tao Te ChingTranslation, commentary, and notes by Paul Carus, 1913.  New York, St. Martin's Press, 2000.  D.T. Suzuki worked and studied with Paul Carus around 1905 in Illinois, and translated together their version the Tao Te Ching.   


Daodejing by Laozi: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin (tone#), German, French and English.  This is an outstanding resource for serious students of the Tao Te Ching


The New Lao Tzu: A Contemporary Tao Te Ching.  By Ray Grigg.  Interpretation, comments, notes by Ray Grigg.  Tuttle, 1995.  187 pages.  


The Tao and Method: A Reasoned Approach to the Tao Te Ching.  A translation and commentary by Professor Michael Lafargue.  New York, SUNY Press, 1994.  640 pages.  Detailed index, bibliography, notes, and tables.  An essential research tool. 


The Tao of the Tao Te Ching.  A Translation and Commentary by Profesor Michael LaFargue.  State University of New York Press, 1992.  Detailed glossary, extensive bibliography, 270 pages. This translation is based on the oldest version ( 168 BCE) of the Tao Te Ching found in King Ma's tomb - the famous Magwandali manscript.  81 Chapters arranged in a topical order by the author.


Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu.  By Professor by Alan Kam-Leung Chan.   SUNY Series in Chinese Philosophy and Culture.  State University of New York Press, 1991.  Index, bibliography, glossary, notes, 314 pages. 


Tao Te Ching  Translated with commentary by D. C. Lau.  Addison Wesley, Reprint Edition, 2000.  192 pages. 


The Classic of the Way and Virtue: A New Translation of the Tao-te Ching of Laozi as Interpreted by Wang Bi.  Translated by Richard John Lynn.  Translations from the Asian Classics Series.  New York, Columbia University Press, 1999.  Extensive index, glossaries, notes, 244 pages. 


Tao Te Ching in Chinese characters, Pinyin Romanization, English and German by Dr. Hilmar Alquiros. 


Tao Te Ching: Annotated and Explained.  Translation and Annotation by Derek Lin.  Foreword by Lama Surya Das.  "An inspiring, precise translation of the ancient Chinese wisdom classic─ with facing-page commentary that brings the text to life for you."  Woodstock, Vermont, 2006, 2010.  167 pages.   


How to Live a Good Life: Advice from Wise Persons 

 

 

 

                                                            

 

 

 

The Taoism Reader  By Thomas Cleary.  Shambhala, 2012.  192 pages.


Tao Te Ching: A New Translation and Commentary.  By Ellen M. Chen.  Paragon House, 1989.  Detailed glossary, index, bibliography, notes, 274 pages.  A substantial commentary and fine translation.  One of my favorites. 


Change Your Thoughts - Change Your Life: Living the Wisdom of the Tao  By Wayne W. Dyer.  Hay House, Reprint Edition, 2009.  416 pages. 


The Routledge Encyclopedia of Taoism.  Edited by Fabrizio Pregadio.  London, Taylor and Francis Group, Routledge, 2008, 2011. 2 Volumes, 1551 pages.


Lao Tzu's Tao Teh Ching, A Parallel Translation Collection. Compiled by B. Boisen. 


Tao Te Ching: The Book of the Way.  Revised by Sam Torode based on the translation by Dwight Goddard, 1919. Independent Pub., 2009, 88 pages. 


Tao Te Ching: Annotated and Explained.  By Derek Lin.  Foreword by Lama Surya Das.  Skylight Illuminations, SkyLight Paths, 2006.  208 pages. 


Comparison and Analysis of Selected English Interpretations of the Tao Te Ching.  By Damian J. Bebell and Shannon M. Fera. 


Practicing the Tao Te Ching: 81 Steps on the Way.  By Solala Towler.  Foreword by Chunglang Al Huang.  Sounds True, 2016.  320 pages.


One Old Philosopher's Notebooks  Research, reading, and reflections by Mike Garofalo.


Concordance for the Daodejing   Indexed by Michael P. Garofalo in 2011.  Updated indexing in 2020 of one Chapter each week. 


Yellow Bridge Dao De Jing Comparison Table   Provides side by side comparisons of translations of the Tao Te Ching by James Legge, D. T. Suzuki, and Dwight Goddard.  Chinese characters for each paragraph in the Chapter are on the left; place your cursor over the Chinese characters to see the Pinyin Romanization of the Chinese character and a list of meanings. 


Translators Index, Tao Te Ching Versions in English, Translators Sorted Alphabetically by Translator, Links to Books and Online Versions of the Chapters 


Taoism and the Tao Te Ching: Bibliography, Resources, Links


Spanish Language Translations of the Tao Te Ching, Daodejing en Español, Translators Index 


The Philosophy of the Daodejing  By Hans-Georg Moeller.  Columbia University Press, 2006, 176 pages.  


Valley Spirit, Gu Shen, Concept, Chapter 6   Valley Spirit Center in Red Bluff, California.   Sacred Circle in the Gushen Grove. 


Lao-tzu's Taoteching  Translated by Red Pine (Bill Porter).  Provides a solid verbatim translation and shows the text in Chinese characters.  Includes around 10 brief selected commentaries for each Chapter of the Taoteching, drawn from commentaries in the past 2,000 years.  San Francisco, Mercury House, 1996, Second Edition, 184 pages.  An invaluable resource for brief commentaries.   


The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese Thought.  By Arthur Waley, 1889-1966.  Translation and commentary by Arthur Waley in 1934.  Part of the UNESCO collection of representative works, 1994.  Grove Press, First Edition, 1994.  262 pages.


Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation  By Ha Poong Kim.  Xlibris, 2003, 198 pages. 


Dao De Jing: A Philosophical Translation  By Roger T. Ames and David T. Hall.  Ballantine, 2003, 256 pages. 


Thematic Index to the 81 Chapters of the Tao Te Ching


Epicurean and Stoicism in Hellenistic Philosophy  


Lieh-Tzu: A Taoist Guide to Practical Living.  Translated by Eva Wong.  Lieh-Tzu was writing around 450 BCE.  Boston, Shambhala, 2001.  Introduction, 246 pages. 


Revealing the Tao Te Ching: In-depth Commentaries on an Ancient Classic.  By Hu Huezhi.  Edited by Jesse Lee Parker.  Seven Star Communications, 2006.  240 pages. 


Cloud Hands Blog   Mike Garofalo writes about Mind-Body Arts, Philosophy, Taoism, Gardening, Taijiquan, Walking, Mysticism, Qigong, and the Eight Ways.


The Whole Heart of Tao: The Complete Teachings From the Oral Tradition of Lao Tzu. By John Bright-Fey.  Crane Hill Publishers, 2006.  376 pages.

 

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Laozi, Dao De Jing

 

Gushen Grove Notebooks for the Tao Te Ching


Research and Indexing by
Michael P. Garofalo

 

Green Way Research, Valley Spirit Center, Gushen Grove Notebooks (2011-2020)

Red Bluff, California from 1998-2017; Vancouver, Washington from 2107-

Green Way Research, Chapter 1, 2011-2020. 

Compiled and Indexed by Michael P. Garofalo

The indexing information for this webpage was originally developed in 2011. 
The indexing information was updated and expanded for both English and Spanish on December 6, 2019. 
The indexing information for this Chapter 73 was added to the Concordance master list (ttclzindex31.htm) on December 6, 2019. 

This webpage was last modified, edited, maintained, changed, reformatted, improved or updated on April 6, 2021.      
 
This webpage was first distributed online on February 19, 2011.     

 

Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington  © 2011-2021 CCA 4.0

 

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Michael P. Garofalo's E-mail

Brief Biography of Michael P. Garofalo, M.S.

 

 

 


 

Ripening Peaches: Daoist Studies and Practices

Taoism: Resources and Guides


Cloud Hands Blog


Valley Spirit Qigong

Ways of Walking

The Spirit of Gardening

Months: Cycles of the Seasons

Zhuangzi (Chuang Tzu, Zhuang Zhou, Master Chuang)  369—286 BCE

Chan (Zen) and Taoist Poetry

Green Way Research

Yang Style Taijiquan

Chen Style Taijiquan

Taoist Perspectives: My Reading List

Meditation

Bodymind Theory and Practices, Somaesthetics

The Five Senses

How to Live a Good Life: Advice from Wise Persons

Pleasures, Satisfaction, Desires

Grandmaster Chang San Feng

Grandmaster Chen Man-ch'ing

Virtues and a Good Life

Epicureanism

Qigong (Chi Kung) Health Practices

One Old Daoist Druid's Final Journey: Notebooks of the Librarian of Gushen Grove

Cloud Hands: T'ai Chi Ch'uan

Tao Te Ching by Lao Tzu

Index to Cloud Hands and Valley Spirit Websites

 

Gushen Grove Notebooks for the Tao Te Ching 

Introduction

Bibliography  

Index to English Language Translators of the Tao Te Ching

Thematic Index 1-81  

Chapter Index 1-81    

Concordance to the Daodejing

Recurring Themes (Terms, Concepts, Leimotifs) in the Tao Te Ching

Spanish Language Translations of the Tao Te Ching

Resources

The Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi) circa 500 BCE

 

 

 

 

Cloud Hands Blog

 

 

 

Tao Te Ching
 Chapter Number Index


Standard Traditional Chapter Arrangement of the Daodejing
Chapter Order in Wang Bi's Daodejing Commentary in 246 CE
Chart by Mike Garofalo
Subject Index
 

1 2 3 4 5 6 7 8 9 10
11 12 13 14 15 16 17 18 19 20
21 22 23 24 25 26 27 28 29 30
31 32 33 34 35 36 37 38 39 40
41 42 43 44 45 46 47 48 49 50
51 52 53 54 55 56 57 58 59 60
61 62 63 64 65 66 67 68 69 70
71 72 73 74 75 76 77 78 79 80
81                  

 

 

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