Compiled by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California
Chapter 1 Chapter 3 Index to All the Chapters Taoism Cloud Hands Blog
English Chinese Spanish
English and Chinese (Wade-Giles) Terms: Self-Development, The Idea of Comparisons, Dwell or
Occupy (ch'u), Activities or Affairs (shih), Completed or Finished
(ch'êng), Beautiful or Agreeable (mei),
Ugliness, Long and Short, Refuse or Reject (tz'u), All or World or
Universe (hsia), Unselfish, Follow or Succeed (sui), Modesty,
High (hao) and Low (hsia), Compliment, Associate, Connect, Simile, Definitions, Language, Musical Notes, Sage,
Voice or Melody or Music (shêng), Silence, No Rewards, Effortless Action,
Because or Causes (ssu), Complimentary, Making or Acting (wei), Contraries,
Existense or Something (yu), Completion, Born or Emerge or Originate (shêng), Action, Existence, Non-Existence, Emptiness, Humility, Selflessness,
Long (ch'ang) and Short (tuan), Unattached, Work, Accomplished, Achieved,
Knows or Recognize (chih), Merit, Support or Depend (ch'ing), Contrast,
Ugly or Repulsive (wu), Analogy, Metaphor, Wu Wei, Sage, Acceptance, Success, Equanimity,
Semantics, Opposites, Teach by Example, Teaches or Spreads (hsing), Sage
or Holy Man (shêng jên), Virtue or Good (shan), Learn by Doing,
Depart or Go Away or Die (ch'ü), Self-Discipline, Heaven (t'ien),
Because or Since (fu), Act
Like the Dao, Tone or Sound or Pitch (yin), Together or Dependent (hsiang), Impartial, No Expectations,
Harmonize or Conform (ho), Teachings or Lessons or Doctrines (chiao),
Compare or Relate or Contrast (chiao), Working with and for Others,
Talking or Words (yen), Alone or Only (yi), Back or Behind (ho),
Ten Thousand Things or Myriad Beings or Many Things (wan wu), Claim or
Assert (shih), Enduring, Working on the Self, 養身
Términos en Español:
"All in the world know the beauty of the beautiful, and in doing this they
have the idea of what ugliness is;
They all know the skill of the skilful, and in doing this they have the idea of what the want of skill is.
So it is that existence and non-existence give birth the one to the idea of the other;
That difficulty and ease produce the one the idea of the other;
That length and shortness fashion out the one the figure of the other;
That the ideas of height and lowness arise from the contrast of the one with the other;
That the musical notes and tones become harmonious through the relation of one with another;
That being before and behind give the idea of one following another.
Therefore the sage manages affairs without doing anything, and
Conveys his instructions without the use of speech.
All things spring up, and there is not one which declines to show itself;
They grow, and there is no claim made for their ownership;
They go through their processes, and there is no expectation of a reward for the results.
The work is accomplished, and there is no resting in it as an achievement.
The work is done, but how no one can see;
'Tis this that makes the power not cease to be."
- Translated by James Legge, 1891, Chapter 2
"When the world speaks of beauty as being beautiful, ugliness is at once defined.
When goodness is seen to be good, evil is at once apparent.
So do existence and non-existence mutually give rise to one another, as that which is difficult and that which is easy, distant and near, high and low, shrill and bass, preceding and following.
The Sage therefore is occupied only with that which is without prejudice.
He teaches without verbosity; he acts without effort; he produces with possessing, he acts without regard to the fruit of action; he brings his work to perfection without assuming credit; and claiming nothing as his own, he cannot at any time be said to lose."
- Translated by Walter Gorn Old, 1904, Chapter 2
Cloud Hands Blog
"All men know the existence of beauty,
Beauty, cleft asunder, is ugliness.
All men know the existence of Love.
Love, cleft asunder, is hatred.
Therefore "possessions" and "Inner Life" interdepend in life.
Difficult and easy interdepend in completeness.
Long and short interdepend in form.
High and low interdepend in alternation.
Tone and voice interdepend in harmony.
Before and after interdepend in sequence.
That is why the self-controlled man
makes it his business to dwell in the Inner Life;
he teaches not by words, but by actions;
he brings all beings into action, he does not refuse them;
he gives them life, but does not possess them;
he acts, but does not look for reward;
he works out perfectness, but claims no credit.
The Master, indeed, rests not on rewards.
That is why he passes not away."
- Translated by Isabella Mears, 1916, Chapter 2
"When every one recognizes beauty to be only a masquerade, then it is simply
In the same way goodness, if it is not sincere, is not goodness.
So existence and non-existence are incompatible.
The difficult and easy are mutually opposites.
Just as the long and the short, the high and the low, the loud and soft, the before and the behind, are all opposites and each reveals the other.
Therefore the wise man is not conspicuous in his affairs or given to much talking.
Though troubles arise he is not irritated.
He produces but does not own; he acts but claims no merit,
He builds but does not dwell therein,
Because he does not dwell therein he never departs."
- Translated by Dwight Goddard and Henri Borel, 1919, Chapter 2
- Chinese characters, Chapter 2, Tao Te Ching
t'ien hsia chieh chih mei chih wei mei, ssu wu yi.
chieh chih shan chih wei shan, ssu pu shan yi.
ku yu wu hsiang shêng.
nan yi hsiang ch'êng.
ch'ang tuan hsiang chiao.
kao hsia hsiang ch'ing.
yin shêng hsiang ho.
ch'ien hou hsiang sui.
shih yi shêng jen ch'u wu wei chih shih.
hsing pu yen chih chiao.
wan wu tso yen erh pu tz'u.
shêng erh pu yu.
wei erh pu shih.
kung ch'eng erh fu chü.
fu wei fu ch'u.
shih yi pu ch'ü
- Wade-Giles Romanization, Chapter 2, Tao Te Ching
Audio Version in Chinese of Chapter 2 of the Tao Te Ching
Tao Te Ching in Chinese characters, Pinyin Romanization (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.
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: The Definitive Edition Chinese characters, Wade-Giles Romanization, and a list of meanings for each character by Jonathan Star
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.
"Since the world points up beauty as such,
There is ugliness too.
If goodness is taken as goodness,
Wickedness enters as well.
For is and is-not come together;
Hard and easy are complementary;
Long and short are relative;
High and low are comparative;
Pitch and sound make harmony;
Before and after are a sequence.
Indeed the Wise Man's office
Is to work by being still
He teaches not by speech
But by accomplishment;
He does for everything,
Their life he gives to all,
And what he brings to pass
Depends on no one else.
As he succeeds,
He takes no credit
And just because he does not take it,
Credit never leaves him."
- Translated by Raymond Blakney, 1955, Chapter 2
"When the people of the Earth all know
beauty as beauty, there arises the recognition of ugliness.
When the people of the Earth all know the good as good, there arises the recognition of evil.
Being and non-being interdependent in growth;
Difficult and easy interdependent in completion;
Long and short interdependent in contrast;
High and low interdependent in position;
Tones and voice interdependent in harmony;
Front and behind interdependent in company.
Therefore the Sage:
Manages affairs without action;
Preaches the doctrine without words;
All things take their rise, but he does not turn away from them;
He gives them life, but does not take possession of them;
He acts, but does not appropriate;
Accomplishes, but claims no credit.
It is because he lays claim to no credit
That the credit cannot be taken away from him."
- Translated by Lin Yutang, 1948, Chapter 2
"When everyone in the world became
conscious of the beauty of the beautiful it turned to evil;
They became conscious of the goodness of the good and ceased to be good.
Thus not-being and being arise the one from the other.
So also do the difficult and the easy; the long and the short; the high and the low; sounds and voices; the preceding and the following.
Therefore the Holy Man abides by non-attachment is his affairs, and practices a doctrine which cannot be imparted by speech.
He attends to everything in its turn and declines nothing; produces without claiming; acts without dwelling thereon; completes his purposes without resting in them.
Inasmuch as he does this he loses nothing."
- Translated by Medhurst C. Spurgeon, 1905, Chapter 2
Ripening Peaches: Taoist Studies and Practices By Mike Garofalo
"The Beautiful being once recognized as such by the world, the Repulsive
appears as its converse.
Goodness being once recognized as such, Evil appears in like manner.
Thus, existence and non-existence produce each other;
The difficult and the easy bring about each other;
The long and the short impart form to each other;
The high and low comply or change places with each other;
Sounds and voices harmonize with each other;
Priority and sequence alternate with each other.
Wherefore the Sage pursues a policy of inaction, and teaches men in silence he conforms to the Course of Nature.
He proceeds silently and spontaneously, and thus the people learn to govern themselves by his example without needing the interferences of legislation.
He forms all things without shrinking from the labor; produces them without claiming the possession of virtue; acts without presuming on his ability.
He completes his achievements without taking any credit to himself.
It is only he who thus does not stand upon his merit; and therefore his merit does not depart from him."
- Translated by Frederic H. Balfour, 1884, Chapter 2
"When all in the world understand beauty to be beautiful, then ugliness exists.
When all understand goodness to be good, then evil exists.
Thus existence suggests non-existence;
Easy gives rise to difficult;
Short is derived from long by comparsion;
Low is derived from high by position;
Resonance harmonises sound;
After follows before.
Therefore the sage carries on his business without action, and gives his teaching without words."
- Translated by Ch'u Ta-Kao, 1904, Chapter 2
Tao Te Ching Translated by Stephen Addiss and Stanley Lombardo
Lao Tzu: Tao Te Ching Translated by John C. WuLao-Tzu and the Tao-Te-Ching Translated by Livia Kohn
Dao De Jing: The Book of the Way Translated by Moss Roberts
"All men know that beauty and ugliness are correlatives, as are skill and
one implies and suggests the other.
So also existence and non-existence pose the one the other;
so also is it with ease and difficulty, length and shortness; height and lowness.
Also Musick exists through harmony of opposites; time and space depend upon contraposition.
By the use of this method, the sage can fulfil his will without action, and utter his word without speech.
All things arise without diffidence; they grow, and none interferes; they change according to their natural order, without lust of result.
The work is accomplished; yet continueth in its orbit, without goal.
This work is done unconsciously; this is why its energy is indefatigable."
- Translated by Aleister Crowley, 1918, Chapter 2
"When people see things as beautiful,
ugliness is created.
When people see things as good,
evil is created.
Being and non-being produce each other.
Difficult and easy complement each other.
Long and short define each other.
High and low oppose each other.
Fore and aft follow each other.
Therefore the Master
can act without doing anything
and teach without saying a word.
Things come her way and she does not stop them;
things leave and she lets them go.
She has without possessing,
and acts without any expectations.
When her work is done, she take no credit.
That is why it will last forever."
- Translated by John H. McDondald, 1996, Chapter 2
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
finding something beautiful
Think something else unbeautiful,
Through finding one man fit
Judge another unfit.
Life and death, though stemming from each other, seem to conflict as stages of change,
Difficult and easy as phases of achievement,
Long and short as measures of contrast,
High and low as degrees of relation;
But, since the varying of tones gives music to a voice
And what is the was of what shall be,
The sanest man
Sets up no deed,
Lays down no law,
Takes everything that happens as it comes,
As something to animate, not to appropriate,
To earn, not to own,
To accept naturally without self-importance:
If you never assume importance
You never lose it."
- Translated by Witter Bynner, 1944, Chapter 2
"Because the world recognized beauty as beauty, ugliness is known to be ugly.
Everyone knows goodness to be goodness, and to know this is to know what is not good.
Similarly, existence implies non-existence;
The hard and the easy complement each other; We recognize what is long by comparison with what is short;
High by comparison with low;
The shrill by comparison with the sonorous.
Before and after, earlier and later, back and front -
All these complement one another.
Therefore the Sage, the self-controlled man, dwells in action-less activity, poised between contraries.
He teaches without employing words.
He beholds al things that have been made - he does not turn his back on them.
He achieves, but does not claim merit;
He does not call attention to what he does, not claim success.
Regarding nothing as his own, he loses nothing that is his."
- Translated by Herman Ould, 1946, Chapter 2
"When the world knows beauty as beauty, ugliness arises
When it knows good as good, evil arises
Thus being and non-being produce each other
Difficult and easy bring about each other
Long and short reveal each other
High and low support each other
Music and voice harmonize each other
Front and back follow each other
Therefore the sages:
Manage the work of detached actions
Conduct the teaching of no words
They work with myriad things but do not control
They create but do not possess
They act but do not presume
They succeed but do not dwell on success
It is because they do not dwell on success
That it never goes away"
- Translated by Derek Linn, 2006, Chapter 2
"If everyone understands the beautiful as beauty, there must be ugliness.
If everyone understands goodness as good, there must be not good.
Being and not being are mutually arising;
Difficult and easy are complementary;
Long and short arise from comparison;
Higher and lower are interdependent;
Vocalization and verbalization harmonize with each other;
Before and after accompany each other.
This is why the Sage manages affairs of Non-action and performs wordless teaching.
The myriad things are made without the slightest word.
Nature gives birth but does not possess.
It acts but does not demand subservience.
Only because it claims no credit is it indispensable."
- Translated by Tam C. Gibbs, 1981, Chapter 2
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
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
"Todo el mundo toma lo bello por bello,
y eso es porque conocen qué es lo feo.
Todo el mundo toma el bien por el bien,
y eso es porque conocen qué es el mal.
Porque, el Ser y el No-Ser se engendran mutuamente.
Lo fácil y lo difícil se complementan.
Lo largo y lo corto se forman el uno de otro.
Lo alto y lo bajo se aproximan.
El sonido y el tono armonizan entre sí.
El antes y el después se suceden recíprocamente.
Por ello, el Sabio maneja sus asuntos sin interferir,
y difunde sus enseñanzas sin adoctrinar.
No niega la existencia de las innumerables cosas.
Las construye sin atribuirse nada.
Hace su trabajo sin acumular nada por él.
Cumple su tarea sin vanagloriarse de ella, y,
precisamente por no vanagloriarse,
nadie se la puede quitar."
- Translation from Wikisource, 2013, Capitulo 2
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Chapter and Thematic Index to the Tao Te Ching
Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
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.
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 (Romanization) of the Chinese character and a list of meanings.
Center Tao. Includes a brief commentary on each Chapter. A keyword glossary for each chapter is provided.
Tao Te Ching Commentaries - Google Search
Tao Te Ching in Chinese characters, Pinyin Romanization (romanization), English and German by Dr. Hilmar Alquiros.
Translators' Index, Tao Te Ching Translators Sorted Alphabetically by Translator, Links to Books and Online Versions
Taoism and the Tao Te Ching: Bibliography, Resources, Links
Spanish Language Translations of the Tao Te Ching, Daodejing en Español
Concordance to the Daodejing
The Tao of Zen. By Ray Grigg. Tuttle, 2012, 256 pages. Argues for the view that Zen is best characterized a version of philosophical Taoism (i.e., Laozi and Zhuangzi) and not Mahayana Buddhism.
Das Tao Te King von Lao Tse The largest collection of very nicely formatted complete versions of the Tao Te Ching. The collection includes 209 complete versions in 27 languages, plus 28 Chinese versions. There are 112 English language versions of the Tao Te Ching available at this website. A variety of search methods and comparison methods are provided, as well a a detailed index. Offline on January 30, 2014.
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 (Romanization), and a list of meanings for each character. An excellent print reference tool!
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. ISBN: 0791404560.
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. ISBN: 978-0791451823. Wang Bi (Wang Pi, Fusi), 226-249 CE, Commentary on the Tao Te Ching.
Chapter 2 in the Rambling Taoist Commentaries by Trey Smith. The Rambling Taoists are Trey Smith and Scott Bradley.
Valley Spirit, Gu Shen, Concept, Chapter 6
Tao Te Ching English Translations from Terebess Asia Online. Over 30 translations.
Lao-tzu's Taoteching Translated by Red Pine (Bill Porter). Includes many brief selected commentaries for each Chapter draw from commentaries in the past 2,000 years. Provides a verbatim translation and shows the text in Chinese characters. San Francisco, Mercury House, 1996, Second Edition, 184 pages. An invaluable resource for commentaries.
Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation By Ha Poong Kim. Xlibris, 2003, 198 pages.
Chapter 2, Line by Line Comparisons of 27 Translations of the Tao Te Ching Compiled by the St. Xenophon Wayist Seminary
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
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.
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 Taoism, Gardening, Taijiquan, Walking, Mysticism, Qigong, and the Eight Ways.
Tao Te Ching: A New Translation and Commentary. By Ellen Chen. Paragon House, 1998. Detailed glossary, index, bibliography, notes, 274 pages.
The Tao and Method: A Reasoned Approach to the Tao Te Ching. By Michael Lafargue. New York, SUNY Press, 1994. 640 pages. Detailed index, bibliography, notes, and tables. An essential research tool.
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.
Gushen Grove Notebooks for the Tao Te Ching
This webpage was last modified or updated on January 31, 2014.
This webpage was first distributed online on November 3, 2010.
Zhuangzi (Chuang Tzu, Zhuang Zhou, Master Chuang) 369—286 BCE
The Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi) circa 500 BCE
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