Chapter 14

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 13       Chapter 15       Index to All 81 Chapters     Daoism     Concordance     Cloud Hands Blog

English       Chinese       Spanish   

 

 

 

Chapter 14

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, Words


English and Chinese (Wade-Giles) Terms:  In Praise of the Profound, Hear or Listen (t'ing); It is Colorless, Silent, and Subtle; Manifestation of the Mystery, See or Seen (chien), Invisible, Clue, Blend or Merge (hun), Shapeless, Non- or Without (wu), Form of the Formless, Soundless or Inaudible (hsi), Something Shapeless, Elusive and Evasive, Ancient or Old or Antiquity (ku), Faceless and Backless, Obtain or Catch (), Void, Marvelous, Mysterious, Nameless, Evasive or Elusive or Illusory (huang), Secret, Invaluable Thread, Strand or lineage or Tradition (chi), Intangible, Inquire or Scrutiny (chieh), Colorless, Silent, Elusive, Serene, Zenith, One or Unity (yi), Nadir, Front (ying), Back or Rear (hou), Empty, Invisible or Elusive (yi), Nameless, Master or Control (yü), Rarefied, Speak or Say (yüeh), Present, Look or Perceive (shih), Touch or Grasp (po), Above or Surface or Top (shang), Timeless, Hear or Heard (wên), Name (ming), Image of the Imageless, Head or Face (shou), Bright or Dazzling (chiao), Three (san), Top, Bottom or Below (hsia), Formless or Minute or Fading (wei), Celebration of Mystery, Continuous or Unceasing (shêng), Form or Image or Figure (hsiang), The Way Things Are or Nature or World or Path or Universe (Tao, Dao), Returns or Reverts (fu), Now or The Present (chin), Without Existence or Non-Being or Nothingness (wu wu),  贊玄  


Términos en Español: Elogio de lo Profundo, Oír, Escuchar, Incoloro, Silencioso, Sutil, Manifestación del Misterio, Ver, Visto, Invisible, Sin Forma, Inaudible, Algo Sin Forma, Esquiva, Evasivo, Antiguo, Viejo, Antigüedad, Sin Rostro, Sin Respaldo, Obtener, Captura, Vacío, Misterioso, Sin Nombre, Evasiva, Elusiva, Ilusorio, Secreto, Hilo Invaluable, Linaje, Tradición, Solicitar, Escrutinio, Uno, Nadir, Atrás, Posterior, Maestro, Sabio, Enrarecido, Hablar, Presente, Percibir , Toque, Agarre, Encima, Tres, Superior, Nombre, Imagen, Cabeza, Cara, Brillante, Deslumbrante, Inferior , Debajo, Minuto, Desvanecimiento, Celebración del Misterio, Continua, Incesante,  Figura, Ruta, Universo, Devoluciones, Revierte, Ahora, en el presente, Sin Existencia, Nada. 

Electronic Concordance for all 81 Chapters of the Tao Te Ching

 

 

 

English Language Translations of the Tao Te Ching

 

"We look at Reason and do not see it; its name is Colorless.
We listen to Reason and do not hear it; its name is Soundless.
We grope for Reason and do not grasp it; its name is Bodiless. 
These three things cannot further be analyzed.
Thus they are combined and conceived as a unity which on its surface is not clear and in its depth not obscure.
Forever and aye Reason remains unnamable, and again and again it returns home to non-existence.
This is called the form of the formless, the image of the imageless.
This is called the transcendentally abstruse.
In front its beginning is not seen.
In the rear its end is not seen. 
By holding fast to the Reason of the ancients, the present is mastered and the origin of the past understood.
This is called Reason's clue." 
-  Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 14 

 

 

"What cannot be seen is called evanescent;
What cannot be heard is called rarefied;
What cannot be touched is called minute.
These three cannot be fathomed
And so they are confused and looked upon as one.
Its upper part is not dazzling;
Its lower part is not obscure.
Dimly visible, it cannot be named
And returns to that which is without substance.
This is called the shape that has no shape,
The image that is without substance.
This is called indistinct and shadowy.
Go up to it and you will not see its head;
Follow behind it and you will not see its rear.
Hold fast to the way of antiquity
In order to keep in control the realm of today.
The ability to know the beginning of antiquity
Is called the thread running through the way."
-  Translated by D. C. Lau, 1963, Chapter 14

 

 

"Seeing but not seeing, we call it dim.
Listening but not hearing, we call it faint.
Groping but not touching, we call it subtle.
These three cannot be fully grasped.
Therefore they become one.
Rising, it is not bright; setting it is not dark.
It moves all things back to where there is nothing
Meeting it there is no front, following it there is no back.
Live in the ancient Tao,
Master the existing present,
Understand the source of all things.
This is called the record of Tao."
-  Translated by Stephen Addis, 1993, Chapter 14

 

 

"We look but don't see it
and call it indistinct
we listen but don't hear it
and call it faint
we reach but don't grasp it
and call it ethereal
three failed means to knowledge
I weave into one
with no light above
with no shade below
too fine to be named
returning to nothing
this is the formless form
the immaterial image
this is the waxing waning
we meet without seeing its face
we follow without seeing its back
holding onto this very Way
I rule this very realm
and discover the ancient maiden
this is the thread of the Way."
-  Translated by Red Pine, 1996, Chapter 14

 

 

"Looking, one does not see it, for it is invisible.
Listening, one does not hear it, for it is silent.
Touching, one does not feel it, for it is impalpable.
These three attributes must not be separated, for they designate one and the same being.
This being, the Principle, is not light above and dark below,
as are opaque material bodies.
Like a slender thread, it unwinds itself (as continuous existence and action).
It has no name of its own.
It goes back as far as the time when there were no other beings but itself.
It has no parts; from in front one sees no head, from behind no rear.
It is this primordial Principle that has ruled, and rules, all beings right up to the present.
Everything that has been, or is, since the ancient origin, is from the unwinding of the Principle."
-  Translated by Derek Bryce, 1999, Chapter 14

 

 

"Look for it but you won’t see it;
It is said to be imperceptible.
Listen for it but you won’t hear it;
It is said to be intermittent.
Reach for it but you won’t be able to obtain it;
It is said to be slippery.
In these three ways it can’t be investigated.

Therefore, blend them together and allow them to act as one.
Seeing them as one shows us that:
What is superior doesn’t show itself clearly;
What is inferior doesn’t become uncertain.

Searching and looking everywhere!
You see that it can’t be named.
You have to go back to depending on the fact that it has no substance.

It is correctly described as having an appearance without shape.
Being devoid of content it appears to be like what would be called formless.
Look forward to following it and you don’t realize that you’re already behind it.
Attempt to graciously welcome it as your mentor and you don’t realize that its always been leading you.
You are holding onto Dao this very moment.
By taking control of this very moment you have it.

By understanding what has occurred throughout history you can begin to correctly describe the progression of Dao."
-  Translated by Nina Correa, 2005, Chapter 14 

 

 

"That which may be looked for, but proves invisible, is called the Distant.
That which may be listened for, but proves inaudible, is called Vacancy.
That which may be clutched at, but proves intangible, is called the Subtle.
Words are inadequate thoroughly to examine these three properties;
therefore they blend together and become One.
Above, it is not bright; below, it is not dim.
Continuous in endurance, it cannot be named.
In reverting to vacuity it may be called the Form of Formlessness,
the Image of the Non-existent; for which reasons it is unsearchable. 
Standing opposite to it, one cannot see its head; following it, one cannot perceive its back.
Obtaining the Tao of ancient times, and applying it as an aid to the methods in vogue
at the present day, so that one is able to arrive at a knowledge of its long-past origin,
may be called 'Getting the Germ, or Clue, of Tao' "
-  Translated by Frederick Henry Balfour, 1884, Chapter 14 

 

 

"We look at it, and do not see it; it is invisible.
We listen to it, and do not hear it; it is inaudible.
We touch it, and do not feel it; it is intangible.
These three elude our inquiries, and hence merge into one.
Not by its rising, is it bright,
nor by its sinking, is it dark.
Infinite and eternal, it cannot be defined.
It returns to nothingness.
This is the form of the formless, being in non-being.
It is nebulous and elusive.
Meet it, and you do not see its beginning.
Follow it, and you do not see its end.
Stay with the ancient Way
in order to master what is present.
Knowing the primeval beginning is the essence of the Way."
-  Translated by Sanderson Beck, 1996, Chapter 14  

 

 

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

 

                             

 

 

 

"What you don't see when you look
is called the unobtrusive.
What you don hear when you listen
is called the rarefied.
What you don't get when you grasp
is called the subtle.
These three cannot be completely fathomed,
so they merge into one:
above is not bright, below is not dark.
Continuous, unnameable, it returns again to
     nothing.
This is called the stateless state,
the image of no thing;
this is called mental abstraction.
When you face it you do not see its head,
when you follow it you do not see its back.
Hold the ancient Way
so as to direct present existence:
only when you can know the ancient
can this be called the basic cycle of the Way."
-  Translated by Thomas Cleary, 1991, Chapter 14

 

 

Cloud Hands Blog

 

 

"Looked at, but cannot be seen -
That is called the Invisible (yi).
Listened to, but cannot be heard -
That is called the Inaudible (hsi).
Grasped at, but cannot be touched -
That is called the Intangible (wei).
These three elude our inquiries
And hence blend and become One.

Not by its rising, is there light,
Nor by its sinking, is there darkness.
Unceasing, continuous,
It cannot be defined,
And reverts again to the realm of nothingness.

That is why it is called the Form of the Formless,
The Image of Nothingness.
That is why it is called the Elusive:
Meet it and you do not see its face;
Follow it and you do not see its back."
-  Translated by Lin Yutang, 1955, Chapter 14 

 

 

"talking about the character of the tao source of life
    is fundamentally
useless
talking about the lessons of the tao way of life is
    likewise useless

because the real way is a revealed way

awakened to yourself
only through an imitation
of the way
as yourself

but where are the clues to this awakening

look all around yourself deliberately
and attempt to see the nothing that is
deliberately all around yourself

nothing no thing nothing

if you cannot see it
then you are in its presence
try to listen deliberately
to the space between the sounds
of your deliberate world

if you do not hear anything
then you will be hearing it through its absence

grab hold of something with your hand and let it go
no imagine some things that you cannot grasp
    with either your
hand or mind
then you will surely be holding it

invisible inaudible intangible

the form and function of these three components
    blend together
creating the tao way of life

do not think of it as upper and lower or dark and
    bright or rise and
sink
instead view the miracle as something that is
    continuously moving
unnamable and totally elusive

it is a formless form and a methodless method
that gives birth to an image of no thing

when you confront it
there is no face to look at

when you pursue it
there is no shape to follow

it does not tao talk
it does not tao act

but if you look for the wisdom that it leaves it its
    wake
and deal with present realities accordingly

then you will have seized the beginning moment
that is the tao way of living."
-  Translated and interpolated by Reverend Venerable John Bright-Fey, 2006, Chapter 14

 

 

"Looked for, it cannot be found, so we call it Exotic.
Listened for, it cannot be heard, so we call it Rare.
Reached for, it cannot be grasped, so we call it Infinitesimal.
Because these three are each incomprehensible
and cannot be fathomed, they blend as one.

Its top is not bright; its bottom is not dark.
Define it? It cannot be defined.
It returns back to nothingness.
It is called the invisible appearance,
the semblance of nothingness.
It is called Vague.

Face it and we cannot see where it begins.
Follow it and we cannot see where it ends.
Grasp this ancient Tao to get a handle on the present.
We can know this ancient source:
It is called The Sign of the Tao."
-  Translated by Roderic and Amy Sorrell, 2003, Chapter 14 

 

 

"What we look at and do not see is called simplicity.
What we listen to and do not hear is called rarity.
What we clasp and do not catch is called delicateness.
These three cannot be discerned,
So they unite to become one.
When it is revealed, it does not dazzle,
When it is concealed, it is not dark,
When it is infinite, it is not defined.
It attains the non-existent.
Its name is the form of the formless
And its image is that which does not have an image.
It is mysterious.
Meet it, and you will not be able to see its face,
Follow it, and you will not be able to see its back.
By adhering to the ancient Tao,
You will be master of the essence of the present
And you will be aware of the origin of the past.
That is the clue to the Tao."
-  Translated by Chohan Chou-Wing, Chapter 14

 

 

"We look at it, but do not see it;
We name this "the minute."
We listen to it, but do not hear it;
We name this "the rarified."
We touch it, but do not hold it;
We name this "the level and smooth."

These three cannot be examined to the limit.
Thus they are merged as one.
One - there is nothing more encompassing above it,
and nothing smaller below it.
Boundless, formless! It cannot be named,
and returns to the state of no-thing.

This is called the formless form,
The substanceless image.
This is called the subtle and indistinct.
Follow it and you won't see it back;
Greet it and you won't see its head.
Hold on to the Way of the present -
To manage the things of the present,
And know the ancient beginning.
This is called the beginning of the thread of Tao"
-  Translated by Bram den Hond, Chapter 14

 

 

"Looking at without seeing it, it is invisible;
Listening to without hearing it, it is inaudible;
Holding onto without finding it, it is intangible;
These three need no further inquiry, they are thus merged into the One:
It is not bright above, nor dark below,
Boundless beyond description, and reverting back to nothingness.
It is a shape without form, an image without substance, and
A blurred ambiguity.
Facing it, one sees no head, and following it, one sees no back.
Holding fast the Tao of old,
For the understanding of current discoveries,
One may learn the beginning of Creation.
This is called the principle of Tao."
-  Translated by David Hong Cheng, 2000, Chapter 14

 

 

 

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

 

                             

 

 

 

"Look for It, you won't see It: It is called 'fleeting'.
Listen for It, you won't hear It: It is called 'thin'. 
Grasp at It, You can't get It: It is called 'subtle'.

These three lines
       are about something that evades scrutiny.
Yes, in it everything blends and becomes one.


Its top is not bright
Its underside is not dim.
Always unnameable, It turns back to nothingness. 
This is the shape of something shapeless
The form of a nothing
this is elusive and evasive.
 

Encountering It, you won't see the front
Following It, you won't see Its back.


Keep to the Tao of the ancients
And so manage things happening today.

The ability to know the ancient sources,
this is the main thread of Tao."
-  Translated by Michael LaFargue, 1992, Chapter 14  

 

 

 

A Chinese Language Version of Chapter 14 of the Tao Te Ching by Lao Tzu
A note on my style of displaying the Chinese characters of the Tao Te Ching

 

 

視之不見名曰夷.
聽之不聞名曰希.
搏之不得名曰微.
此三者不可致詰.
故混而為一.
其上不皦其下不昧.
繩繩不可名.
復歸於無物.
是謂無狀之狀.
無物之象.
是謂惚恍.
迎之不見其首.
隨之不見其後.
執古之道.
以御今之有.
能知古始.
是謂道紀.
-  Chinese characters, Tao Te Ching, Chapter 14

 

 

shih chih pu chien ming yüeh yi. 
t'ing chih pu wên ming yüeh hsi.
po chih pu tê ming yüeh wei.
tz'u san chê pu k'o chih chieh.
ku hun erh wei yi.
ch'i shang pu chiao ch'i hsia pu mei.
shêng shêng pu k'o ming.
fu kuei yü wu wu.
shih wei wu chuang chih chuang.
wu wu chih hsiang.
shih wei hu huang.
ying chih pu chien ch'i shou.
sui chih pu chien ch'i hou.
chih ku chih tao. 
yi yü chin chih yu. 
nêng chih ku shih.
shih wei tao chi. 
-  Wade-Giles Romanization, Tao Te Ching, Chapter 14

 


Audio Version in Chinese of Chapter 14 of the Tao Te Ching

 

shi zhi bu jian ming yue yi.
ting zhi bu wen ming yue xi.
bo zhi bu de ming yue wei.
ci san zhe bu ke zhi jie.
gu hun er wei yi.
qi shang bu jiao qi xia bu mei.
sheng sheng bu ke ming.
fu gui yu wu wu.
shi wei wu zhuang zhi zhuang.
wu wu zhi xiang.
shi wei hu huang.
ying zhi bu jian qi shou.
sui zhi bu jian qi hou.
zhi gu zhi dao.
yi yu jin zhi you.
neng zhi gu shi.  
shi wei dao ji.
-  Pinyin Romanization, Daodejing, Chapter 14
 
 
shi4  zhi1  bu2  jian4  ming2  yue1  yi2.
ting1  zhi1  bu4  wen2  ming2  yue1 xi1.
bo2  zhi1  bu4  de2  ming2  yue1  wei1.
ci3  san1  zhe3  bu4  ke3  zhi4  jie2.
gu4  hun4  er2  wei2  yi1.
qi2  shang4  bu4  jiao3  qi2  xia4  bu4  mei4.
sheng2  sheng2  bu4  ke3  ming2.
fu4  gui1  yu2  wu2  wu4.
shi4  wei4  wu2  zhuang4  zhi1  zhuang4.
wu2  wu4  zhi1  xiang4.  
shi4  wei4  hu1  huang3.
ying2  zhi1  bu2  jian4  qi2  shou3.
shi2  zhi1  bu2  jian4  qi2  hou4.  
zhi2 gu3  zh1  dao4.
yi3  yu4  jin1  zhi1  you3.
neng2  zhi1  gu3  shi3.
shi4  wei4  dao4  ji4.  
-  Pinyin Romanization (tone numbered), Daodejing, Chapter 14

 

 

 

 

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 (tone#), 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 Wade-Giles Concordance by Mike Garofalo

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  Chinese characters, Wade-Giles Romanization, and a list of meanings for each character by Jonathan Star 

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 16 English Translations for Each Chapter of the Daodejing 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 Dao De Jing Version. 

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

 

 

"What is looked at but not (pu) seen,
Is named the extremely dim (yi).
What is listened to but not heard,
Is named the extremely faint (hsi).
What is grabbed but not caught,
Is named the extremely small (wei).
These three cannot be comprehended,
Thus they blend into one.
As to the one, its coming up is not light,
Its going down is not darkness.
Unceasing, unnameable,
Again it reverts to nothing.
Therefore it is called the formless form,
The image (hsiang) of nothing.
Therefore it is said to be illusive and evasive (hu-huang).
Come toward it one does not see its head,
Follow behind it one does not see its rear.
Holding on to the Tao of old (ku chih tao),
So as to steer in the world of now (chin chih yu).
To be able to know the beginning of old,
It is to know the thread of Tao."
-  Translated by Ellen Marie Chen, 2000, Chapter 14 

 

 

"We look for it but do not see it:
    we name it "subtle."
We listen for it but do not hear it;
    we name it "rare."
We grope for it but do not grasp it;
    we name it "serene." 
These three cannot be fully fathomed,
Therefore,
They are bound together to make unity.
Of unity,
its top is not distant,
its bottom is not blurred.
Infinitely extended
and unnameable,
It returns to non-entity.
This is called
"the form of the formless,"
"the image of nonentity."
This is called "the amorphous."
Following behind it,
    you cannot see its back;
Approaching it from the front,
    you cannot see its head.
Hold to the Way of today
    to manage the actualities of today
    thereby understanding the primeval beginning.
This is called "the thread of the Way.""
-  Translated by Victor H. Mair, 1990, Chapter 14

 

 

"Looking at it, you do not see it, you call it Invisible.
Listening to it, you do not hear it, you call it Inaudible.
Touching it, you do not grasp it, you call it Intangible.
These three cannot be described, but they blend, and are One.
Above, it is not bright;
Below, it is not dim;
Unceasingly, unceasingly,
It cannot be called by a Name,
It enters into Form, and returns into Spirit.
That is why it is called Spiritual Form of Form, Spiritual Image of Image.
That is why it is called vague and indeterminate.
Meet it, you cannot see its beginning;
Follow it, and you cannot see its end.
Consider the Tao of Old in order to arrange affairs of Now.
To be able to know the Life-Spring of Old is to give expression to the Thread of the Tao."
-  Translated by Isabella Mears, 1916, Chapter 14  

 

 

 

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

 

                             

 

 

 

"We look at it, and we do not see it, and we name it 'the Equable.'
We listen to it, and we do not hear it, and we name it 'the Inaudible.'
We try to grasp it, and do not get hold of it, and we name it 'the Subtle.'
With these three qualities, it cannot be made the subject of description;
Hence we blend them together and obtain The One.
Its upper part is not bright, and its lower part is not obscure.
Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing.
This is called the Form of the Formless, and the Semblance of the Invisible;
This is called the Fleeting and Indeterminable.
We meet it and do not see its Front; we follow it, and do not see its Back. 
When we can lay hold of the Dao of old to direct the things of the present day,
And are able to know it as it was of old in the beginning,
This is called unwinding the clue of Dao."  
-  Translated by James Legge, 1891, Chapter 14  

 

 

"It cannot be seen, so we name it unclear;
It cannot be heard, so we name it indistinct;
It cannot be grasped, so we name it insubstantial.
Incomprehensive: warp and weft of the One.
Beyond light and dark, beyond up and down,
beyond here and there, neither formless or formed,
it cannot be named.
Waxing and waning, re-turning itself,
its empty vast no-thing original face.
Endless beginning!
Not before nor behind, every where it greets us,
every when meeting it,
we meet ourselves meeting,
thread the tread of this Way."
-  Translated by Robert Meikyo Rosenbaum, 2013, Chapter 14 

 

 

"When you look, it isn't there
Listen and you cannot hear it
It seems to be beyond your reach
Because you are so near it
This single source of everything
Appears to be an empty image
Though it cannot be understood
You can see its naked visage
Follow it to nothingness
Approach it where you have no face
From nowhere to infinity
This vacant image leaves no trace
From never to eternity
This naked face is what you are
An empty, vacant, open door
Forevermore ajar"
-  Translated by Jim Clatfelder, 2000, Chapter 14 

 

 

"Look for it, it cannot be seen.
It is called the distant.
Listen for it, it cannot be heard.
It is called the rare.
Reach for it, it cannot be gotten.
It is called the subtle.
These three ultimately cannot be fathomed.
Therefore they join to become one.
Its top is not bright;
Its bottom is not dark;
Existing continuously, it cannot be named and it returns to no-thingness.
Thus, it is called the formless form,
The image of no-thing.
This is called the most obscure.
Go to meet it, you cannot see its face.
Follow it, you cannot see its back.
By holding to the ancient Tao
You can manage present existence
And know the primordial beginning.
This is called the very beginning thread of the Tao."
-  Translated by Charles Muller, 1891, Chapter 14 

 

 

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 © 2023 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
Lifestyle 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

 

                                       

 

 

 

"Looked at it cannot be seen - it is beyond form; and is seen as remote.
Listened to it cannot be heard - it is beyond sound; it is indistinct.
Reach for it, and you cannot grasp it. It is beyond reach and is ephemeral.
These unknowable things evade definition,
And blend into a single mystery,
called The Tao.
Its top is not bright;
Its bottom is not dark;
faultless, unnamable,
it returns to the realm of nothing.
Thus, it is called the formless form,
The image with nothing to see,
something subtle, beyond all conception.
Draw near it and there is no beginning;
chase after it and there is no end.
By holding to the ancient Tao
You can manage current existence
And know the ancient beginnings.
This is called the very beginning thread of the Tao."
-  Translated by John Dicus, 2002, Chapter 14
 

 

"Look, it cannot be seen,
So it is called invisible.
Listen, it cannot be heard,
So it is called soundless.
Touch, it cannot be caught,
So it is called elusive.
These three cannot be examined,
So they unite into one.  
Above it there is no light,  
Below it there is no darkness.
Endlessness beyond description.
It returns to non-existence.
It is called the shapeless shape,
The substance without form.
It is called obscurely evasive.
Meet it and you do not see its beginning,
Follow it and you do not see its end.
Hold on to the ancient Way to master the present,
And to learn the distant beginning.
This is called the unbroken strand of the Way."
-  Translated by Stefan Stenudd, Chapter 14

 

 

"Looking for it, it cannot be seen -
Being formless, it is called Yi, the invisible.
Listening to it, it cannot be heard -
Being soundless, it is called Hsi, the inaudible.
Grasping at it, it cannot be reached -
Being subtle, it is called Wei, the intangible.
These three; imperceptible, indescribable -
Mystically united and elusively perceived
as an undefinable oneness.

As the oneness ascends - no light appears.
As the oneness descends - no darkness is perceived.
Unceasingly, continually, form eluding definition,
Evasively reverting to spirit - to nothingness.
The form of formlessness.
The image of imagelessness.
The oneness remains nameless.
Meeting it, it has no part which is front.
Following it, it has no behind.

Encompassing the ancient Tao,
Present affairs are mastered.
Knowing the primal nature of mankind
and the universe,
Is to know the essence of Tao."
-  Translated by Alan B. Taplow, 1982, Chapter 14 

 

 

 

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

 

                             

 

 

 

"Look at it, it cannot be seen
It is called colorless
Listen to it, it cannot be heard
It is called noiseless
Reach for it, it cannot be held
It is called formless
These three cannot be completely unraveled
So they are combined into one

Above it, not bright
Below it, not dark
Continuing endlessly, cannot be named
It returns back to nothingness
Thus it is called the form of the formless
The image of the imageless
This is called enigmatic
Confront it, its front cannot be seen
Follow it, its back cannot be seen

Wield the Tao of the ancients
To Manage the existence of today
One can know the ancient beginning
It is called the Tao Axiom."
-  Translated by Derek Lin, 2006, Chapter 14

 

 

"Looking at it, one cannot see it;
it is named the invisible.
Listening to it, one cannot hear it;
it is named the inaudible.
Grasping at it, one cannot get it;
it is named the immaterial.
These three cannot be inquired into;
therefore, they are blended into one.
Above it, there is no light;
below it, there is no darkness.
Continually!
Infinitely!
Unnameable, it returns again to the no-thingness.
This is called the form of the formless, the image of nothingness.
This is called the vague, the elusive.
Meeting it, one does not see its face;
Following it, one does not see its back.
If one holds to the Way of ancient times,
one can manage existence in the present.
That one can know the origin,
is called the record of the Way."
-  Translated by Yi Wu, Chapter 14 

 

 

"Look at it, but you cannot see it.
Because it is formless, you call it invisible.
Listen to it, but you cannot hear it.
Because it is soundless, you call it inaudible.
Grasp it, but it is beyond your reach.
Because it is subtle, you call it intangible.
These three are indescribable and imperceptible,
    but in the mystical moment
    you see it, hear it, and grasp it,
    the Unseen, Unheard and Unreachable
    presents itself as the indefinable essence.
Confront it, and you do not see its face.
Follow it, and you do not see its back.
It does not appear bright when viewed at the zenith.
Nor does it appear dark when viewed at the nadir.
There is nothing that can make this subtle essence
    of the universe distinct.
When you try to make it clear to yourself,
    it evasively reverts to Nothingness."
-  Translation by Hua-Ching Ni, 1995, Chapter 14

 

 

 

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 

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

 

                                     

 

 

 

"They call it elusive, and say
That one looks
But it never appears.
They say that indeed it is rare,
Since one listens,
But never a sound.
Subtle, they call it, and say
That one grasps it
But never gets hold.
These three complaints amount
To only one, which is
Beyond all resolution.
At rising, it does not illumine;
At setting, no darkness ensues;
It stretches far back
To that nameless estate
Which existed before the creation.
Describe it as form yet unformed;
As shape that is still without shape;
Or say it is vagueness confused:
One meets it and it has no front;
One follows and there is no rear.
If you hold ever fast
To that most ancient Way,
You may govern today.
Call truly that knowledge
Of primal beginnings
The clue to the Way."
-  Translation by Raymond B. Blakney, 1955, Chapter 14

 

 

"Looked at but not seen, listened to but not heard, grasped for
but not held, formless, soundless, intangible:
the Tao resists analysis and defies comprehension.
Its rising is not about light, its setting not a matter of darkness.
Unnameable, unending, emerging continually, and continually pouring back into nothingness,
It is formless form, unseeable image, elusive, evasive unimaginable mystery.
Confront it, and you won't see its face.
Follow it and you can't find an end.
Perceive its ancient subtle heart, however, and you become master of the moment.
Know what came before time, and the beginning of wisdom is yours."
-  Translated by Brian Browne Walker, 1996, Chapter 14 

 

 


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                  

 

 

"Gnade ist beschämend wie ein Schreck.
Ehre ist ein großes Übel wie die Person.
Was heißt das : Gnade ist beschämend wie ein Schreck?
Gnade ist etwas Minderwertiges.
Man erlangt sie und ist wie erschrocken.
Man verliert sie und ist wie erschrocken.
Das heißt: Gnade ist beschämend wie ein Schreck.
Was heißt das: Ehre ist un großes Übel wie die Person?
Der Grund, warum ich große Übel erfahre, ist,
daß ich eine Person habe.
Habe ich keine Person,
was für Übel konnte ich dann erfahren?
Darum: Wer in seiner Person die Welt ehrt,
dem kann man wohl die Welt anvertrauen.
Wer in seiner Person die Welt liebt,
dem kann man wohl die Welt übergeben."
-  Translated by Richard Wilhelm, 1911, Chapter 14

 

 

“When looked at, it cannot be seen, named “Yi” (i.e.. invisible);
when listened, it cannot be heard, named “Xi” (i.e., inaudible);
when grasped, it cannot be acquired, named “Wei” (i.e., fine formless).
These three cannot be completely unraveled;
thus, they are combined into one.
Above it (i.e., in the sky), it is not bright (i.e., clear) and below it
(i.e., on the ground), it is not dim (i.e., concealed).
It is continuous and endless, it cannot be named.
It returns to a state of nothingness.
Thus, it can be called the shape of the shapeless,
with the appearance of nothingness,
and is called “Huang Hu.”
When in front of it, its head cannot be seen, and
when following it, its tail cannot be seen.
Use this ancient Dao and apply it to the needs of today.
When able to know the ancient beginning, then it is called
Knowing the principles of the Dao.”
-  Translated by Dr. Yang Jwing-Ming, 1911, Chapter 14

 

 

"Innerer Gehorsam erwirkt letzte Erkenntnisse

Wer das Unergründliche sehen will,
wird es nicht sehen; denn es ist unsichtbar.
Wer das Unergründliche hören will, wird es nicht hören;
denn es ist tonlos.
Wer das Unergründliche erfassen will,
kann es nicht ergreifen;
denn es ist frei von Gestalt.
Kein Teilweg führt zu einem Ziel,
nur im Ganzen findet sich das Eine:
Nenne seine Oberfläche abgründig dunkel
und seine Tiefe oberflächenhell
(nie ist es begrifflich zu fassen!)
Es kreist anfangslos durch das All und sinkt endlos ins Nichts,
ist gestaltlose Gestalt und Seynloses Seyn,
das Unergründlichste in allem Unergründlichen.
Wer ihm entgegengeht- schaut nicht Seyn Antlitz;
wer ihm folgt- dem entzieht es sich.
Wer ihm aber gehorsam bleibt,
so wie ihm die Alten gehorsam waren,
der erkennt, was ward und was werden will,
der sieht die Selbstentfaltung des Unergründlichen
aus sich selbst."
-  Translated by Rudolf Backofen, 1949, Chapter 14

 

 

"What we look for beyond seeing
And call the unseen,
Listen for beyond hearing
And call the unheard,
Grasp for beyond reaching
And call the withheld,
Merge beyond understanding
In a oneness
Which does not merely rise and give light,
Does not merely set and leave darkness,
But forever sends forth a succession of living things as mysterious
As the unbegotten existence to which they return.
That is why men have called them empty phenomena,
Meaningless images,
In a mirage
With no face to meet,
No back to follow.
Yet one who is anciently aware of existence
Is master of every moment,
Feels no break since time beyond time
In the way life flows."
-  Translated by Witter Bynner, 1944, Chapter 14 

 

 

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 © 2023 CCA 4.0

 

 

 

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

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

 

                                  

 

 

 

"Plainness is that which cannot be seen by looking at it.
Stillness is that which cannot be heard by listening to it.
Rareness is that which cannot be felt by handling it.
These, being indiscernible, may be regarded as a Unity of the Tao.
It is not bright above nor dark beneath.
Infinite in operation, it is yet without name.
Issuing forth it enters into Itself.
This is the appearance of the Non-Apparent, the form of the Non-Existent.
This is the unfathomable mystery.
Going before, its face is not seen; following after, its back is not observed.
Yet to regulate one's life by the ancient knowledge of Tao is to have found the path."
-  Translated by Walter Gorn Old, 1904, Chapter 14

 

 

"Look at it: nothing to see.
Call it colorless.
Listen to it: nothing to hear.
Call it soundless.
Reach for it: nothing to hold.
Call it intangible.
Triply undifferentiated,
it merges into oneness,
not bright above,
not dark below.
Never, oh! never
can it be named.
It reverts, it returns
to unbeing.
Call it the form of the unformed,
the image of no image.
Call it the unthinkable thought.
Face it: no face.
Follow it: no end.
Hold fast to the old Way,
we can live in the present.
Mindful of the ancient beginnings,
we hold the thread of the Tao."
-  Translated by Ursula K. Le Guin, 1997, Chapter 14 

 

 

"Look at it, but it cannot be seen, it is called "the shapeless".
Listen to it, but it cannot be heard, it is called "the soundless".
Grasp it, but it cannot be held, it is called "the bodyless".
These three characteristics are incomprehensible,
yet they uniquely constitute the oneness of Dao.
Look upward, it is not clear.
Look downward, it is not dim.
Continuously, continuously!
We are unable to trace it's original name because it returns
to the state of Unknown existence.
It is called "the formless form" and "the imageless image".
That is why it is called "the indistinct and elusive".
To embrace Dao from ancient times is to know
the original causes of the past
in order to control what is going on in the present.
This is called "the Law of Dao"."
-  Translated by Tang Zi-Chang, Chapter 14 
 

 

 

 

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

 

                                              

 

 

 

"What we cannot see by looking is the evenness of things,

What we cannot hear by listening the rare,

What we cannot seize by grasping is the subtleness that springs

When we try to scrutinize them and compare.

Blended into Unity, above it is not bright,

Below it is not buried in obscurity,

Ceaseless in its action, nameless in its flight,

It returns again to formless immaturity;

The form of formlessness, the shape of the unseen,

Abstruse and indeterminate as shadows on a screen

We meet it front to front and we do not see its face,

We follow it and do not see its back,

But who holds its ancient way

Is the master of to-day,

And its far-away beginning in the olden time can trace,

T'is the thread of Tao that lies along its track."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 14

 

 

"We look at it, and see it not; though it is Omnipresent; and we name it
the Root-Balance.
We listen for it, and hear it not, though it is Omniscient; and we name it the Silence.
We feel for it, and touch it not, though it is Omnipotent; and we name it the Concealed.
These three Virtues hath it, yet we cannot describe it as consisting of them;
but, mingling them aright, we apprehend the One.
Above, it shineth not; below, it is not dark.
It moves all continuously, without Expression, returning into Naught.
It is the Form of That which is beyond Form>
It is the Image of the Invisible.
It is Change, and Without Limit.
We confront it, and see not its Face; we pursue it, and its Back is
hidden from us.
Ah! but apply the Tao as in old Time to the work of the present.
Know it as it was known in the Beginning.
Follow fervently the Thread of the Tao."
-  Translated by Aleister Crowley, 1918, Chapter 14

 

 

"Gaze at it; there is nothing to see.
It is called the formless.
Heed it; there is nothing to hear.
It is called the soundless.
Grasp it; there is nothing to hold on to.
It is called the immaterial.
We cannot inquire into these three,
Hence, they interfuse into one.
Above, it is not light.
Below, it is not dark.
Invisible, it cannot be called by any name.
It returns again to nothingness.
Thus, we call it the form of the formless
The image of the imageless.
It is the evasive.
Approach it; you cannot see its face.
Go after it; you cannot see its back.
Adhere to the Tao of the remote past,
And apply it to the present.
This will enable you to understand the primordial beginning.
This is the essential Tao."
-  Translated by Chang Chung-Yuan, Chapter 14 

 

 

"Looked at it cannot be seen - it is beyond form; and is seen as remote.
Listened to it cannot be heard - it is beyond sound; it is indistinct.
Reach for it, and you cannot grasp it. It is beyond reach and is ephemeral.
These unknowable things evade definition,
And blend into a single mystery,
called The Tao.
Its top is not bright;
Its bottom is not dark;
faultless, unnamable,
it returns to the realm of nothing.
Thus, it is called the formless form,
The image with nothing to see,
something subtle, beyond all conception.
Draw near it and there is no beginning;
chase after it and there is no end.
By holding to the ancient Tao
You can manage current existence
And know the ancient beginnings.
This is called the very beginning thread of the Tao."
-  Translated by John Dicus, 2002, Chapter 14 
 

 

"Vous le regardez (le Tao) et vous ne le voyez pas : on le dit incolore.
Vous l'écoutez et vous ne l'entendez pas: on le dit aphone.
Vous voulez le toucher et vous ne l'atteignez pas: on le dit incorporel.
Ces trois qualités ne peuvent être scrutées à l'aide de la parole.
C'est pourquoi on les confond en une seule.
Sa partie supérieure n'est point éclairée; sa partie inférieure n'est point obscure.
Il est éternel et ne peut être nommé.
Il rentre dans le non-être.
On l'appelle une forme sans forme, une image sans image.
On l'appelle vague, indéterminé.
Si vous allez au-devant de lui, vous ne voyez point sa face; si vous le suivez vous ne voyez point son dos.
C'est en observant le Tao des temps anciens qu'on peut gouverner les existences d'aujourd'hui.
Si l'homme peut connaître l'origine des choses anciennes, on dit qu'il tient le fil du Tao."
-  Translated by Stanislas Julien, 1842, Chapter 14

 

 

 

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

 

"Se le llama invisible porque mirándole no se le ve.
Se le llama inaudible porque escuchándole no se le oye.
Se le llama impalpable porque tocándole no se le siente.
Estos tres estados son inescrutables y se confunden en uno solo.
En lo alto no es luminoso, en lo bajo no es oscuro.
Es eterno y no puede ser nombrado, retorna al no-ser de las cosas.
Es la forma sin forma y la imagen sin imagen.
Es lo confuso e inasible.
De frente no ves su rostro, por detrás no ves su espalda.
Quien es fiel al Tao antiguo domina la existencia actual.
Quien conoce el primitivo origen posee la esencia del Tao."  
-  Translation from Wikisource, 2013, Tao Te Ching, Capítulo 14

 

 

"¡Míralo, pero no puedes verlo!
Su nombre es Sin-Forma.
¡Escúchalo, pero no puedes oírlo!
Su nombre es Inaudible.
¡Agárralo, pero no puedes atraparlo!
Su nombre es Incorpóreo.
Estos tres atributos son insondables; por ello, se funden en uno.
Su parte superior no es luminosa: su parte inferior no es oscura.
Continuamente fluye lo Innombrable, hasta que retorna al másallá del reino de las cosas.
La llamamos la Forma sin forma, la Imagen sin imágenes.
Lo llamamos lo indefinible y lo inimaginable.
¡Dale la cara y no verás su rostro!
¡Síguelo y no verás su espalda!
Pero, provisto del Tao inmemorial, puedes manejar las realidades delpresente.
Conocer los orígenes es iniciarse en el Tao."
  -  Translated into Spanish by Alfonso Colodrón from the English translation by John C. H. Wu, 1993, Tao Te Ching, Capítulo 14 
 

 

 

"Se mira y no se ve, se llama lo invisible.
Se escucha y no se oye, se llama lo inaudible.
Se toca y no se siente, se llama lo impalpable.
Estos tres no se pueden indagar.
Juntos conforman lo uno.
No tiene claridad por estar arriba.
No tiene oscuridad por estar abajo.
Continuo, sin cesar, no puede ser nombrado.
Se esfuma en lo no manifestado.
Se llama la forma sin forma.
Figura que no tiene figura.
Es lo esquivo e inalcanzable.
Míralo de frente y no verás su rostro y si lo sigues no verás su trasero.
Quien se apega con fuerza al Tao primordial, gobierna la existencia de cada día,
y puede adquirir la sabiduría primordial.
Esta es la iniciación en el Tao."
Translation from Logia Medio Dia, 2015, Capítulo 14

 

 

"Lo que se mira pero no se ve
Se llama lo suave.
Lo que se escucha pero no se oye
Se llama lo imperceptible.
Lo que se arrebata pero no puede asirse
Se lama lo diminuto.
Estos tres no pueden comprenderse,
Por lo tanto se funden en uno.

En lo que atañe al Uno, que se eleve no es la luz,
Que descienda no es la oscuridad.
Incesante, innombrable,
Una vez más vuelve a la nada.
Por lo tanto se lo llama la forma sin forma,
La imagen de la nada.
Por lo tanto se dice que es ilusorio y evasivo.

Acercándosele, no se le ve la cabeza,
Siguiéndolo por detrás, no se le ve el trasero.
Guiándose por el Tao de antaño
Para manejarse en el mundo de hoy.
Poder conocer el principio de lo antiguo
Es conocer el hilo del Tao."
-  Translated by Álex Ferrara, 2003, Capítulo 14 

 

 

"Lo que se mira pero no puede ser visto está más allá de la forma;
Lo que se escucha pero no puede ser oido está más allá del sonido;
Lo que se agarra pero no puede ser tocado está más allá del alcance;
Son cosas tan profundas que evaden la definición,
Y pasan a ser un misterio.
En su ascenso no hay luz,
En su caida no hay oscuridad,
Un hilo continuo más allá de la descripción,
Perfilando lo que no puede existir,
Su forma es no-forma,
Su imagen es ninguna,
Su nombre es misterio,
Afrontandolo, no tiene rostro,
Siguiendolo, no tiene espalda.
Comprende el pasado, pero atiende el presente;
De este modo se conoce la continuidad del Tao,
El cual es su esencia."
-  Translated by Antonio Rivas Gonzálvez, 1998, Tao Te Ching, Capítulo 14

 

 

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 © 2018 CCA 4.0

 

 

 

 

Lao Tzu, Laozi

 

 

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Chapter and Thematic Index to the Tao Te Ching 

 

 

 

      

 

Commentary and Notes Regarding Chapter 14 of the Tao Te Ching:

 

"For effective contrast, chapter 21 is best read together with chapter 14.  Both chapters call Tao, the illusive and evasive (hu-huang), i.e., the primal Chaos or Hun-tun described in chapter 25.  In chapter 14, Tao recedes and becomes the nothing; here in chapter 21 the same illusive and evasive Tao moves forward to become the realm of beings.  There Tao is nameless; here Tao is the name that never goes away.  There Tao is the formless form, the image of nothing; here Tao contains the seeds and images of all beings that are to be.  The dominant character of Tao in chapter 14 is wu, nothing; in this chapter it is yu, being or having.  The conclusion of chapter 14 traces Tao to the beginning of old; this chapter arrives at the realm of the many in the now."
-  Ellen M. Chen, The Tao Te Ching: A New Translation with Commentary, 1989, p.107

 

 

"I saw Master Chang San-Feng
Enter the Sidhe, Fairies by his side,
Crossing over the pond at dawn.
Astonished I was!
On the teahouse table by the pond I later found
Some of his neatly printed notes
Folded in a well worn tome 
Of the Tao Te Ching, in Chapter 14.

He had written:
”Even for an Immortal, the Past is the Key.

The Future
Grasp at it, but you can’t get it,
Colorless as an invisible crystal web,
Unformed, thin, a conundrum of ideas,
The Grand White Cloud Temple of Possibilities,
Flimsy as a maybe, strong as our hopes,
Silent as eternal Space.
When you meet it, you can’t see its face.
You want to stand for it, but cannot find a place.

The Present
It appears and disappears through the moving ten thousand things,
Quick as a wink, elusive as a hummingbird,
Always Now with no other choice,
Moving ground, unstable Plates,
Real as much as Real gets to Be,
This Day has finally come,
Room for something, for the moment, waits
Gone in a flash, assigned a date,
Gulp, swallowed by the future.
Unceasing, continuous, entering and leaving
The vast empty center of the Elixir Field.

The Past
Becoming obscurer, fading, falling apart,
A mess of memories in the matrix of brains;
Some of it written, fixed in ink, chiseled in stone,
Most of it long lost in graves of pure grey bones.
Following it you cannot see its back,
Only forms of the formless, stories, tales,
Images of imageless, fictions, myths.
A smattering of forever fixed facts,
Scattered about the homes of fading ghosts.    
The twists and turns of millions of tongues
Leaving us languages, our passports to the past.

The future becomes past, the present becomes past,
Every thing lives, subtracting but seconds for Nowness, in the Past. 
The Realms of the Gods, the kingdoms of men,
The Evolutionary Tree with roots a million years long
Intertwined with turtles, dragons, trees, stars and toads;
     crickets, coyotes, grasses, tigers, bears, monkeys and men. 

These profoundest Three of Time
An unraveled red Knot of Mystery,
Evading scrutiny in the darkness of days
Eluding capture in the brightness of nights,
In beginnings and endings are only One, the Tao,
Coming from Nowhere, Returning to Nothing. 

What dimension of Time
Does your mind dwell within?
Future, Present or Past
Where is your homeland? 

The Past holds the accomplishments, the created, the glories, and the Great.
The Present is but a thin coat of ice on the Pond of Fate. 
The Future is an illusion, a guess, a plethora of possible states.

Recreate the Past
By playing within the Present. 
Twisting and reeling one’s silky reality
From the Black Cocoons of the Acts
From which we create our Pasts.
Follow the Ancient Ways.    
The Past is the Key.”   

-  Michael P. Garofalo, Meetings with the Taoist Master Chang Sang-feng

 

 

Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
Chapter 14

 


"Look for It, you won't see It: It is called 'fleeting'.
Listen for It, you won't hear It: It is called 'thin'. 
Grasp at It, You can't get It: It is called 'subtle'.

These three lines
       are about something that evades scrutiny.
Yes, in it everything blends and becomes one.


Its top is not bright
Its underside is not dim.
Always unnameable, It turns back to nothingness. 
This is the shape of something shapeless
The form of a nothing
this is elusive and evasive.
 

Encountering It, you won't see the front
Following It, you won't see Its back.


Keep to the Tao of the ancients
And so manage things happening today.

The ability to know the ancient sources,
this is the main thread of Tao."
-  Translated by Michael LaFargue, 1992, Chapter 14 

 

"When you're sitting, trying to get in touch with the Softness, the One important thing, it evades your grasp─like a spirit that appears here, then there, then is gone.  You think you see it, then it recedes into nothing.  This is the only way to describe the presence that is formless.  But in this practice we achieve a oneness.  And we come in contact with the deep sources of all things, the ancient sources that enable us to handle whatever comes to us today."  ...  "I take "know the ancient sources" of things to mean gaining an intuitive understanding of the deep truth about affairs.  (As often, "ancient" serves to express what we more commonly express by images of "depth" or "Origin."  (Note that here Tao is not the name of the ancient source that one knows, but of the practice by which one comes to know it.)  It seems very unlikely that "these three" refers to the three different things mentioned [i.e., seeing, listening, grasping] which "become one."  It makes more sense to suppose that "these three" refers to the three line saying, which is about a presence or mental quality incapable of being grasped through close mental scrutiny.  in this mental space everything is Merged, "blends and becomes one."  This observation is a partial basis for my solution to the puzzle about the meaning of Chapter 1, reading literally "these two, merged."  That is, it refers to the previous two-line saying in Chapter 1, which is (partly) about the state of "not desiring," which identifies with a mentally Still state called t'ung/"The Merging.""
-  Michael LaFargue  


The Tao of the Tao Te Ching.  A Translation and Commentary by 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.  Chapter 14, pp. 80-81. 

 
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. 

 

 

 

 

 

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. 


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.  


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


Tao Te Ching: A New Translation and Commentary.  By Ellen Chen.  Paragon House, 1998.  Detailed glossary, index, bibliography, notes, 274 pages.  One of my favorites. 


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


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. 


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 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: 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.


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

 

 

                                                            

 

 

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


The Lunar Tao: Meditations in Harmony with the Seasons.  By Deng Ming-Dao.  New York, Harper Collins, 2013.  429 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. 


Stoicism and Hellenistic Philosophy  


How to Live a Good Life: Advice from Wise Persons 


One Old Philosopher's Notebooks  Research, Reading, and Reflections by Mike Garofalo.


Virtues and a Good Life


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 


Concordance to the Daodejing


Chapter 14 in the Rambling Taoist Commentaries by Trey Smith.  The Rambling Taoists are Trey Smith and Scott Bradley. 


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.   


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


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.


Cloud Hands Blog Posts on the Dao De Jing, Tao Te Ching, Daoism, Taoism


Cloud Hands Blog Posts on Chapter 14 of the Tao Te Ching in February 2018, January 2017.


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.

 

 

                                                                     

 

 

 

 

 


 

 

Laozi, Dao De Jing

 

Gushen Grove Notebooks for the Tao Te Ching


Research and Indexing by
Michael P. Garofalo, M.S.

Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington
Green Way Research, 2011-2023. 
Indexed, Compiled and with Commentary by Michael P. Garofalo

Green Way Research in Red Bluff, Tehama County, California from 1998-2017; and in Vancouver, Washington since April of 2017. 
 

This webpage was last changed, modified, edited, or updated on January 12, 2023.    
 
This webpage was first distributed online on February 23, 2011. 

In 2010, I began the project of developing webpages for each one of the 81 Chapters of the Tao Te Ching.  We were then living in Red Bluff, Tehama County, California and I was working two part-time jobs.  Our large home was on five acres of land, and we enjoyed gardening.  I had been teaching yoga, taijiquan, qigong, and other fitness classes from 2000-2017.  I also had a six decade interest in Eastern Philosophy and Religion, so the Taoist and Buddhist texts were familiar to me.  I was also interested in the process and implications of translation between languages.  So, I started and developed extensive webpages for each Chapter over the past 8 years. 

As of January, 2018, I am retired, and I continue to work some each week on my Gushen Grove Hypertext Notebooks on the Tao Te Ching.   Starting in 2018, I am focusing more on commentaries on the Tao Te ChingEach Friday, I post quotes and commentary on one Chapter of the Tao Te Ching to my Cloud Hands Blog.

 

 

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Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington  © 2023 CCA 4.0


 

 

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

Virtues and a Good Life

Epicureanism

Qigong (Chi Kung) Health Practices

Valley Spirit Center

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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