Transitory, Loss, Emptiness and Not-Doing (Wu Wei), Virtue, Faith, Trust, Good Associations, Absolute Vacancy,
Friendships, Worthies, Emptiness and Non-Existence, 虛無
"To talk little is natural.
High winds do not last all morning.
Heavy rain does not last all day.
Why is this? Heaven and Earth!
If heaven and Earth cannot make things eternal,
How is it possible for man?
He who follows the Tao
Is at one with the Tao.
He who is virtuous
He who loses the way
When you are at one with the Tao,
The Tao welcomes you.
When you are at one with Virtue,
The Virtue is always there.
When you are at one with loss,
The loss is experienced willingly.
He who does not trust enough
Will not be trusted."
- Translated by Gia-fu Feng and Jane English, 1989, Chapter 23
"Abstaining from speech marks him who is obeying
the spontaneity of his nature.
A violent wind does not last for a whole morning; a sudden rain does not last for the whole day.
To whom is it that these two things are owing?
To Heaven and Earth. If Heaven and Earth cannot make such acting last long, how much less can man!
Therefore when one is making the Tao his business, those who are also pursuing it, agree with him in it.
Those those who are making the manifestation of its course their object agree with him in that.
While even those who are failing in both these things agree with him where they fail.
Hence, those with whom he agrees as to the Tao have the happiness of attaining to it.
Those with whom he agrees as to its manifestation have the happiness of attaining to it.
Those with whom he agrees in their failure have also the happiness of attaining it.
When there is not faith sufficient on his part, a want of faith in him ensues on the part of the others."
- Translated by James Legge, 1891, Chapter 23
"To be taciturn is the natural way.
A hurricane: does not outlast the morning.
A cloudburst does not outlast the day.
Who causes these events but heaven and earth?
If even heaven and earth cannot be unremitting, will not man be much less so?
Those who pursue their business in Reason, men of Reason, associate in Reason.
Those who pursue their business in virtue associate in virtue.
Those who pursue their business in ill luck associate in ill luck.
When men associate in Reason, Reason makes them glad to find companions.
When men associate in virtue, virtue makes them glad to find companions.
When men associate in ill luck, ill luck makes them glad to find companions.
If your faith is insufficient, verily shall ye receive no faith."
- Translated by Daisetsu Teitaro Suzuki and Paul Carus, 1913, Chapter 23
"Reticence in speech leads to spontaneity.
A boisterous wind does not continue after dawn; a deluge of rain does not outlast the day.
Who is it that produces these two phenomena?—Heaven and Earth.
Seeing, then, that the forces of nature cannot last for ever, how much less can man?
Wherefore among those who order their affairs in accordance with Tao, those who understand the doctrine are identified with Tao.
Those who are possessed of virtue are identified with the Virtue or attributes of Tao; while those who lose both are identified with their loss.
But, they do not recognize it as being loss.
Those who become thus identified with Tao are also received joyfully by those who already possess the Tao.
Those who become identified with its Virtue are also received joyfully by those who already possess the Virtue.
The loss sustained by those who are identified with the loss of both is also rejoiced in by those who are already in the same case.
Where there is insufficiency of faith on the part of one, there will result an entire absence of faith on the part of others."
- Translated by Frederic H. Balfour, 1884, Chapter 23
"Sparing indeed is the Nature of its Talk ...
Sparing indeed is nature of its talk:
The whirlwind will not last the morning out;
The cloudburst ends before the day is done.
What is it that behaves itself like this?
The earth and sky! And if it be that these
Cut short their speech, how much more yet should man!
If you work by the Way,
You will be of the Way;
If you work through its virtue
you will be given the virtue;
Abandon either one
And both abandon you.
Gladly then the Way receives
Those who choose to walk in it;
Gladly too its power upholds
Those who choose to use it well;
Gladly will abandon greet
Those who to abandon drift.
Little faith is put in them
Whose faith is small."
- Translated by Raymond Blackney, 1955, Chapter 23
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
and quiet words will ripen of themselves.
For a whirlwind does not last a whole morning.
A sudden rain does not last a whole day.
Who is their creator?
Even Heaven-and-Earth cannot make such violent things last long;
The same is true of the reckless efforts of humans.
Who helps the Tao (the Laws of the Universe) is one with the Tao (the Laws of the Universe);
Who thinks with Power is one with Power;
And who seeks the hand of loss is one with Loss.
To be one with the Tao (the Laws of the Universe) is to be a welcome addition to
the Tao (the Laws of the Universe);
To be one with Power is to be a welcome addition to Power;
To be one with Loss is to be a welcome addition to Loss.
Failure of faith on your part Creates faithlessness on the part of others."
- Translated by John Trottier, 1994, Chapter 23
"Things which act naturally do not need to be told how to act.
The wind and rain begin without being ordered, and quit without being commanded.
This is the way with all natural beginnings and endings.
If Nature does not have to instruct the wind and the rain, how much less should man try to direct them?
Whoever acts naturally is Nature itself acting.
And whoever acts unintelligently is unintelligence in action.
By acting naturally, one reaps Nature's rewards.
So by acting intelligently, one achieves intelligent goals.
Whereas by acting unintelligently, one comes to an unintelligent end.
Those who do not trust Nature as a model cannot be trusted as guides."
- Translated by Archie J. Bahm, 1958, Chapter 23
not have to insist,
Can blow for only half a morning,
Rain for only half a day,
And what are these winds and these rains but natural?
If nature does not have to insist,
Why should man?
It is natural too
That whoever follows the way of life feels alive,
That whoever uses it properly feels well used,
Whereas he who loses the way of life feels lost,
That whoever keeps to the way of life
Feels at home,
Whoever uses it properly
Whereas he who uses it improperly
Feels improperly used:
'Fail to honor people,
They fail to honor you."
- Translated by Witter Bynner, 1944, Chapter 23
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
"Moderate your speech, and preserve yourself.
A hurricane will not outlast the morning, a heavy rain will not outlast the day.
Who have the power to make these things but Heaven and Earth?
And if Heaven and Earth cannot continue them long, how shall a man do so?
If a man accords with Tao in all things, he is identified with Tao by that agreement.
A virtuous man is identified with virtue, a vicious man is identified with vice.
Whoever is identified with Tao, him do the Taoists receive with gladness.
Whoever is identified with virtue, him do the virtuous receive with gladness.
But whoever is identified with vice, him do the vicious gladly serve with vice.
For wherever confidence is lacking, it is not met with trust."
- Translated by Walter Gorn-Old, 1904, Chapter 23
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Chapter and Thematic Index to the Tao Te Ching
Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
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 reference tool!
Yellow Bridge Dao De Jing Comparison Table, Chapter 23 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.
Center Tao. Includes a commentary on each Chapter.
The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching Translation and elucidation by Hua Ching Ni.
Tao Te Ching Commentaries - Google Search
Translators' Index, Tao Te Ching Translators Sorted Alphabetically by Translator, Links to Books and Online Versions
Tao Te Ching: A Bibliography and Index of Translations on the Web
Chapter 23 in the Rambling Taoist Commentaries by Trey Smith. The Rambling Taoists are Trey Smith and Scott Bradley.
Valley Spirit, Gu Shen, Concept, Chapter 6
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 4/25/2012.
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 23, Line by Line Comparisons of 27 Translations of the Tao Te Ching Compiled by the St. Xenophon Wayist Seminary
Ripening Peaches: Taoist Studies and Practices
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.
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. 274 pages.
The Tao and Method: A Reasoned Approach to the Tao Te Ching. By Michael Lafargue. New York, SUNY Press, 1994. 660 pages.
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
Green Way Research, Valley Spirit Grove, Gushen Grove Notebooks, Red Bluff, California
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