Compiled by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California
Chapter 64 Chapter 66 Index to All the Chapters Taoism Cloud Hands Blog
English Chinese Spanish
English and Chinese (Wade-Giles) Terms: The Virtue of Simplicity, Know the Eternal Standard, Ancient (ku), Effortless Excellence, Good or Well (shan), Practice (wei), Way or Order (tao, dao), Enlighten (ming), People (min), Will (chiang), Straightforward, Secret, Wisdom, Ignorant or Unsophisticated (yü), Model, Excellence, Reversal, Difficult (nan), Virtue, Value of Ignorance (yü), Hiding, Te, Learning Overrated, Heaven's Rule (chi shih), Harmonize, Clarifies (ch'ing), Sage, Educate, Guide, Govern or Rule (chih), Pure Unmixed Elegance, Clever or Know (chih), Many or Much (to), Country or State (kuo), Plainness, Ruin or Curse (tsê), Blessing or Treasure (fu), Pair (liang), Model or Pattern (chi), Constant (ch'ang), Profound or Deep or Dark (hsüan), Abstruse or Mystical (shên), Virtue or Power (te), Distant or Far (yüan), Things (wu), Revert or Contrary (fan), Obtain or Reach (chih), Alignment with the Way, Master, Know (chih), Profound, Polarity, Reverts (fan), Unity, Leadership, Great (ta), Harmony or Oneness (shun), Teaching, Honesty, Avoid Cleverness, 淳德
Términos en Español: La Virtud de la Simplicidad, Sin Esfuerzo Excelencia, Directo, Secreto, Sabiduría, Modelo, Excelencia, Inversión, lirtud, Valor de la Ignorancia, Esconder, Aprendizaje Sobrevalorado, Regla del Cielo, Armonizar, Iluminado, Aclara, Educar, Guía, Antiguo, Sencillez, Maestro, Saber, Profundo, Modelo, Polaridad, Revierte, Unidad, Liderazgo, Armonía, Enseñanza, Honestidad, Estado, Oscuro, Bueno, Práctica, Acción, Camino, Orden, Personas, Difícil, Regla, Inteligente, Sabes, Muchos, Condado, Estado, Voluntad, Ruina, Maldición, Bendición, Par, Modelo, Diseño, Profundo, Virtud, Poder, Abstruso, Místico, Tesoro, Revertir, Retorno, Contrariamente, Grande, Unidad.
"The ancients who showed their skill in practicing the Tao did so, not to
enlighten the people, but rather to make them simple and ignorant.
The difficulty in governing the people arises from their having much knowledge.
He who tries to govern a state by his wisdom is a scourge to it;
While he who does not try to do so is a blessing.
He who knows these two things finds in them also his model and rule.
Ability to know this model and rule constitutes what we call the mysterious excellence of a governor.
Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him."
- Translated by James Legge, 1891, Chapter 65
"The ancients who were well versed in Reason did not thereby enlighten the
They intended thereby to make them simple-hearted.
If people are difficult to govern, it is because they are too smart.
To govern the country with smartness is the country's curse.
To govern the country without smartness is the country's blessing.
He who knows these two things is also a model like the ancients.
Always to know the model is called profound virtue.
Spiritual virtue, verily, is profound.
Verily, it is far-reaching.
Verily, it is to everything reverse.
But then it will procure great recognition."
- Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 65
"The ancients who ruled skillfully
did not try to enlighten people but kept them in the dark.
People are hard to lead when they are too clever.
Those who lead with cleverness rob the country.
Those who lead without cleverness bless the country.
Understanding these two is to know the eternal standard.
Knowing the eternal standard is mystical power.
Mystical power is deep and far-reaching, leading all things to return to perfect harmony."
- Translated by Sanderson Beck, 1996, Chapter 65
"The ancients who were most adept at ruling did not try
to enlighten the people, but instead gradually made them stupid.
The people are difficult to govern because they are clever.
Hence, the nation's malefactor is one who uses cleverness to govern.
While the nation's benefactor is one who does not use cleverness to govern.
To understand both of these is also to harmonize with an eternal pattern.
To understand and harmonize with that pattern is called Profound Te.
Profound Te is so deep, so far-reaching.
It causes things to return and eventually reach Great Confluence."
- Translated by Tam Gibbs, 1981, Chapter 65
Cloud Hands Blog
"Those who, in ancient times, were eminent for the
practice of Tao, abstained from enlightening the people, and kept them simple.
The difficulty of governing the people arises from their excess of shrewdness.
He who employs shrewdness in governing a State, becomes a robber of the State;
he who does not do so, is a blessing to it.
The man who knows both these things presents an ideal of good government, and a knowledge of this ideal
constitutes Sublime Virtue.
Sublime Virtue is deep and far-reaching, and is in direct opposition to all objects of desire;
thus it is able to bring about universal accordance with the Tao."
- Translated by Frederic Henry Balfour, 1884, Chapter 65
"Those in the past who were good at practicing Tao,
Did not want to enlighten (ming) the people,
But to keep them in ignorance (yü).
People are hard to rule,
Because they know (chih) too much.
Therefore, to rule a nation by knowledge,
Is to be the nation's thief.
Not to rule a nation by knowledge,
Is to be the nation's blessing.
To know these two is to know heaven's rule (chi shih).
Always knowing heaven's rule,
Is called the dark (hsüan) te.
The dark te clarifies (ch'ing) and is far away (yüan).
It reverts (fan) with things.
Then there arrives the great harmony."
- Translated by Ellen Marie Chen, 1989, Chapter 65
Ripening Peaches: Taoist Studies and Practices By Mike Garofalo
Lifestyle Advice from Wise Persons
"In days gone by, those who knew how to follow the Dao
did not seem enlightened but ignorant.
The reason why people are hard to govern is because they know too much.
And so to use knowledge to govern a country is to be its curse.
Not to use knowledge to govern a country is to be its blessing.
There are two primal principles, and to understand them always brings the deepest virtue (De).
How hidden, deep and far-reaching virtue (De) is.
It makes all things return to their source and so attain oneness."
- Translated by Tim Chilcott, 2005, Chapter 65
古之善為道者, 非以明民, 將以愚之.
常知 式, 是謂玄德.
- Chinese characters, Tao Te Ching, Chapter 65
ku chih shan wei tao chê, fei yi ming min, chiang yi yü
min chih nan chih, yi ch'i chih to.
ku yi chih chih kuo, kuo chih tsê.
pu yi chih chih kuo, kuo chih fu.
chih tz'u liang chê yi chi shih.
ch'ang chih chi shih, shih wei hsüan tê.
hsüan tê shên yi yüan yi.
yü wu fan yi.
jan hou nai chih ta shun.
- Wade-Giles Romanization, Tao Te Ching, Chapter 65
Audio Version in Chinese of Chapter 65 of the Tao Te Ching
qu zhi shan wei dao zhe, fei yi ming min, jiang yi yu zhi. min zhi nan zhi, yi qi zhi duo. gu yi zhi zhi guo, guo zhi zei. bu yi zhi zhi guo, guo zhi fu. zhi ci liang zhe yi ji shi. chang zhi ji shi, shi wei xuan de. xuan de shen yi yuan yi. yu wu fan yi. ran hou nai zhi da shun. - Pinyin Romanization, Daodejing, Chapter 65
Tao Te Ching in Chinese characters and English (includes a word by word key) from YellowBridge
Tao Te Ching in Chinese characters, Hanyu Pinyin (1982) 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 (1892) 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, Wade-Giles and Pinyin 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.
"In olden times those who were most practiced in the Tao
did not use their knowledge to instruct the people;
they used it rather to keep them simple.
It is when they are overstocked with learning that the people are hard to govern.
To govern by adding to the people's store of learning is to prey on the country;
To govern by decreasing the people's store of learning is to be a blessing to the country.
He who is familiar with these two methods will not want for a touchstone.
Always bearing this in mind, he will be able to draw on the Mysterious Power;
This power is infinitely deep and far-reaching, and, unlike all things else, goes back and back,
Until it attains to complete Unity."
- Translated by Herman Ould, 1946, Chapter 65
"Those skillful in the ancient Tao
Are not obvious to the people.
They appear to be simple-minded.
People are difficult to lead
Because they are too clever.
Hence, to lead the organization with cleverness
Will harm the organization.
To lead the organization without cleverness
Will benefit the organization.
Those who know these two things
Have investigated the patterns of the Absolute.
To know and investigate the patterns
Is called the Subtle Power.
The Subtle Power is profound and far-reaching.
Together wtih the Natural Law of polarity,
It leads to the Great Harmony."
- Translated by R. L. Wing, 1986, Chapter 65
"The ancient practitioners of the Tao did not try to educate or enlighten the
they led them instead to a return to a natural simplicity.
The more sophisticated the people, the harder it is to control and rule them.
It follows also that a clever ruler can be a scourge to his nation.
Therefore it is a blessing to the nation and the people if the rulers and the people alike are simple,
unsophisticated, and full of the virtue of the Tao.
To know these two things is to have a rule and a model to guide oneself, and to guide the nation.
And to understand the rule and the model is to be practicing the mystical virtue.
This deep and profound mystical virtue is so far reaching;
it causes all things to return to the source of harmony."
- Translated by John Dicus, 2002, Chapter 65
"The ancients who mastered the Tao did not make the
people sharp and clever.
Instead, they made the people simple and deep.
The people are hard to govern
When they are too clever and know too much.
To govern the people with cleverness is to bring about calamities.
To govern the people with simplicity is to bring about blessings.
To know these two alternatives is to have the standard of governance.
To understand the standard of governance is to have sublime virtue.
Sublime virtue is deep and far-reaching.
Though it runs counter to the common way,
It follows the great way of the Tao Eternal."
- Translated by Yasuhiko Genku Kimura, Chapter 65
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
"Those ancients skilled at practicing the way
Did not try to enlighten the people
But would have tried to simplify them
The difficulties of governing the people
Are due to their great cleverness
And so to use cleverness in governing a realm
Is an injury to the realm
To avoid using cleverness in governing a realm
Is a favor to the realm
Those who comprehend both of these
Also examine for patterns
Always to know to look for patterns
May be called a mystic power
A mystic power so deep & so far reaching
As to help creation to turn itself around
Natural succession then reaches perfect harmony."
- Translated by Bradford Hatcher, 2005, Chapter 65
"In ancient times,
leaders who were right with Tao
didn’t teach everybody
how to become enlightened.
They kept people’s lives simple.
People who know too much
can’t be taught anything.
Leaders who try to be clever
always screw things up.
Leaders who keep things simple
always make things right.
If you get that,
the mysterious power of Tao.
That kind of power is so deep,
it penetrates into every level of existence."
- Translated by Ron Hogan, 1995, Chapter 65
"The ancient Masters
who understood the way of the Tao,
did not educate people, but made them forget.
Smart people are difficult to guide,
because they think they are too clever.
To use cleverness to rule a country,
is to lead the country to ruin.
To avoid cleverness in ruling a country,
is to lead the country to prosperity.
Knowing the two alternatives is a pattern.
Remaining aware of the pattern is a virtue.
This dark and mysterious virtue is profound.
It is opposite our natural inclination,
but leads to harmony with the heavens."
- Translated by John H. McDonald, 1996, Chapter 65
"The ancient adepts of the Way
did not teach the people everything,
freeing them from confusion.
People are hard to govern
when they have too much learning.
Who governs academically
deprives the people.
Who governs sympathically
enriches the people.
Between these two is set a measure,
To respect it always,
such is the wonder of integrity.
How deep, how far-reaching!
It receives all things
and leads them to great oneness."
- Translated by Douglas Allchin, 2002, Chapter 65
"From of old those who have carried out the principle of Tao do not
enlighten the people with it,
but make them foolish and simple with it.
What makes it difficult to govern the people is that they have too much knowledge,
Therefore to govern the state by wisdom is a disaster for the state,
And not to govern the state by wisdom is a blessing for the state.
It is a principle to now the two by wisdom and not by wisdom.
Carrying out the principle forever is called the mysterious "De."
The mysterious "De" is very deep and far-reaching.
It is contrary to the nature of concrete things,
But leads to the greatest conformity."
- Translated by Ren Jiyu, 1985, Chapter 65
"In olden times the best practitioners of Tao did not use it to awaken people to knowledge,
But used it to restore them to simplicity.
People are difficult to govern because they have much knowledge.
Therefore to govern the country by increasing the people's knowledge is to be the destroyer of the country;
To govern the country by decreasing knowledge is to be the blesser of the country.
To be acquainted with these two ways is to know the standard;
To keep the standard always in mind is to have sublime virtue.
Sublime virtue is infinitely deep and wide.
It goes to reverse all things;
And so it attains perfect peace."
- Translated by Ch'u Ta-Kao, 1904, Chapter 65
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
"Of Old, he who was active in Tao did not use it to make people enlightened, but to make them more kind.
If people are difficult to govern it is because they have too much knowledge.
Therefore if you govern a kingdom by knowledge, you will be an oppressor of the kingdom.
But if you govern a kingdom by wisdom, you will give happiness to the kingdom.
If you know and do these things you will be a pattern for men.
Knowledge of how to be always a pattern for men is called profound Teh.
Profound Teh is in the very source of life, it pervades the utmost limits of life, it returns and dwells in every being.
When fully manifested, it unites all beings in a great harmony."
- Translated by Isabella Mears, 1916, Chapter 65
"Those Excellent at doing Tao in ancient times - it was not to enlighten the people, but to keep them stupid.
The difficulty in governing the people - because of their knowledge.
Yes: By "Knowledge!" govern the state - a crime against the state.
By "Ignorance!" govern the state - a boon to the state.
Always: To understand these two lines, is also to understand the Ideal Pattern.
Always: To understand the Ideal Pattern, is to have mysterious Te.
Mysterious Te is deep, far-reaching, in opposition to things - only afterward comes the Great Harmony."
- Translated by Michael LaFargue, 1992, Chapter 65
"From the most ancient of times those who
have practiced the Tao have depended on the simplicity of the
people rather than on their adroitness.
When the people are difficult to control it is because they possess too much worldly wisdom.
Who governs by worldly wisdom is a robber in the land; who governs without out is a blessing to the state.
To know these two axioms is to become a model.
To understand how to be a model is indeed the mystery of energy.
Verily, deep and far-reaching is this mystery of energy.
It is the opposite of all that is visible, but it leads to universal concord."
- Translated by C. Spurgeon Medhurst, 1905, Chapter 65
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-DaoAwakening 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 ZiporynThe Inner Chapters of Chuang Tzu (Zhuangzi) Translated by A. C. Graham
"In centuries of old the men who used the light
Of the Tao to its goodness were not blinded,
They used to practice it not to make the people bright,
But, better still, to make them simple-minded.
In the governing of men the very hardest thing
To encounter is their sapience redundant,
To govern by this sapience a robber rule will bring,
And, to rule without it, blessing most abundant.
Who knows of these two things has the key of government,
There is benefit profound in their rehearsal,
Far-reaching in extent, from all else different,
It will swiftly bring agreement
- Translated by Isaac Winter Heysinger, 1903, Chapter 65
"In ancient times, one who was good at practicing the Way
Did not make the people clever
But kept them in ignorance.
If the people are hard to govern,
It is because they have too much knowledge.
one who governs the state with knowledge is a malefactor to the state;
one who does not govern the state with knowledge is a benefactor to the state.
Knowing both of these is also knowing to follow the pattern.
Constantly knowing to follow the pattern
Is called mystical virtue.
Mystical virtue reaches deep and far;
It returns with all things,
After which, supreme harmony will be attained."
- Translated by Yi Wu, Chapter 65
rulers, it is said,
Left people to themselves, instead
Of wanting to teach everything
And start the people arguing.
With mere instruction in command,
So that people understand
Less than they know, woe is the land;
But happy the land that is ordered so
That they understand more than they know.
For everyone's good this double key
Locks and unlocks equally.
If modern man would use it, he
Could find old wisdom in his heart
And clear his vision enough to see
From start to finish and finish to start
The circle rounding perfectly."
- Translated by Witter Bynner, 1944, Chapter 65
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
"The ancients who practiced the Tao did not make use of it to render the people brilliant, but to make them simple and natural.
The difficulty in governing the people is through overmuch policy.
He who tries to govern the kingdom by policy is only a scourge to it; while he who governs without it is a blessing.
To know these two things is the perfect knowledge of government, and to keep them continually in view is called the virtue of simplicity.
Deep and wide is this simple virtue; and though opposed to other methods it can bring about a perfect order."
- Translated by Walter Gorn Old, 1904, Chapter 65
"Originally people knew how to follow Nature,
For they did not try to arouse in the people an interest in cunning, but let them remained unspoiled.
The shrewder people are, the harder they are to govern.
Therefore, to try to improve government by means of increasing cleverness in people is to endanger it.
But to improve government by encouraging honesty in the people is beneficial.
The comprehend the significance of these two ways is to be profoundly intelligent.
Profound intelligence is that penetrating and pervading power
To restore all things to their original harmony."
- Translated by Archie J. Bahm, 1958, Chapter 65
"Dans l'Antiquité, ceux qui excellaient à pratiquer le Tao
ne l'employaient point à éclairer le peuple; ils l'employaient à le rendre
simple et ignorant.
Le peuple est difficile à gouverner parce qu'il a trop de prudence.
Celui qui se sert de la prudence pour gouverner le royaume est le fléau du royaume.
Celui qui ne se sert pas de la prudence pour gouverner le royaume fait le bonheur du royaume.
Lorsqu'on connaît ces deux choses, on est le modèle (de l'empire).
Savoir être le modèle (de l'empire), c'est être doué d'une vertu céleste.
Cette vertu céleste est profonde, immense, opposée aux créatures.
Par elle on parvient à procurer une paix générale."
- Translated by Stanislas Julien, 1842, Chapter 65
"Die vor alters tüchtig waren
im Walten nach dem sinn,
taten es nicht durch Aufklärung des Volkes,
sondern dadurch, daß sie das Volk töricht hielten.
Daß das Volk schwer zu leiten ist,
kommt daher, daß es zuviel weiß.
Darum: Wer durch Wissen den Staat leitet,
ist der Räuber des Staats.
Wer nicht durch Wissen den Staat leitet,
ist das Glück des Staats.
Wer diese beiden Dinge weiß, der hat ein Ideal.
Immer dies Ideal zu kennen, ist verborgenes Leben.
Verborgenes Leben ist tief, weitreichend,
anders als alle Dinge;
aber zuletzt bewirkt es das große Gelingen."
- Translated by Richard Wilhelm, 1911, Chapter 65
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
"Los antiguos que seguían el Tao
no necesitaban esclarecer con ello al pueblo,
ya que lo conservaban en su sencillez natural.
El pueblo se volvió dificil de gobernar
cuando recibió el adoctrinamiento.
Quien gobierna adoctrinando
arruina el Estado.
Quien gobierna sin servirse de la astucia
enriquece el Estado.
Conocer estas dos cosas
es conocer la verdadera norma.
Conocer esta norma
es poseer la Misteriosa Virtud.
La Misteriosa Virtud es profunda y extensa;
es lo inverso a todas las cosas,
pero por ella todo se armoniza."
- Translation from Wikisource, 2013, Tao Te Ching, Capítulo 65
"Quien practicaba el Tao entre los antiguos no se preocupaba
de ilustrar al pueblo, sino de que permaneciera humilde a inocente.
La dificultad de gobernar un pueblo surge de los conocimientos que éste tenga.
Aquél que trata de gobernar un reino con su sabiduría es un azote pare él.
Aquél que tu gobierna sin esa sabiduría es su bienhechor.
Aquél que sabe estas dos cosas encuentra en ellas su modelo y su norma.
La habilidad de conocer este modelo y norma constituye tu que se llama la virtud secreta.
Esta virtud es tan profunda a inasible.
Porque está opuesta a Io manifestado inevitablemente se realiza."
- Translation from Logia Medio Dia, 2015, Tao Te Ching, Capítulo 65
Next Chapter of the Tao Te Ching #66
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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 Hanyu Pinyin (1982) 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, Hanyu Pinyin (1982) 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
Tao Te Ching in Chinese characters, Wade-Giles (1892) and Hanyu Pinyin (1982) Romanization spellings, English; a word for word translation of the Guodian Laozi Dao De Jing Version. From the Dao is Open website.
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 (1892) 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 65 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 65, 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 June 6, 2015.
This webpage was first distributed online on July 7, 2011.
Zhuangzi (Chuang Tzu, Zhuang Zhou, Master Chuang) 369—286 BCE
The Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi) circa 500 BCE