Compiled and Indexed by Michael P. Garofalo
Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington
Chapter 81 Chapter 2 Index to All 81 Chapters Daoism Concordance Commentary Cloud Hands Blog
Classic Book (Ching) about the Tao (Way, Nature, Patterns, Processes) and Te (Virtue, Potency, Power, Integrity, Wise Person, Sage)
Concordance: Indexing, Search Terms, Topics, Themes, Keys, Subjects
Beginning of the Book of the Dao (Way or Path) of the Daodejing (Tao
Te Ching), Classic of the Way and Virtue.
Book of the Dao (Way, Path) = Chapters 1-37. Book of
the Te (Virtue, Powers) = Chapters 38-81.
English and Chinese (Wade-Giles/Pinyin Romanization) Terms: Active, All or Everything (chung), Always or Everlasting (ch'ang), Being (yu), Classic/Canon: Ching/Jing, 經, 體道, Communication, Dao, Dark (hsüan), Deep, Desire (yu-yü), Desires and Thoughts or Habits (yü), Differ or Diverge (yi), Door, Embodying the Tao, Emptiness, Essence or Subtlety (miao), Essence, Eternal, Everlasting (ch'ang), Existence, External or Appearance (chiao), Freedom, Gateway, Ineffable, Inexpressible, Language, Life Spring, Manifested (chiao), Metaphysics, Mother (mu), Mystery or Secret (hsüan), Mystical, Name (ming), Named (yu-ming), Nameless (wu-ming), Names or Labels (ming), Non-Being (wu), Non-Existence, Observe (kuan), Perceive or Recognize (kuan), Plurality, Portal or Gate (mên), Profound, Quiescent, Reason's Realization, Self-Denial, Sensuality, Source, Spirit and Matter, Spirituality, Tao, Ten Thousand Things or Myriad Beings or Many Things (wan wu), The Way, Inadequacy of Names, Two or Duality (liang), Understanding, Origin (shih), Unity or Oneness (t'ung), View, Virture: Teh/De 德, Unnamable, Way or Walked or Path: Tao/Dao 道, Way, What is the Tao, Wonder
Términos en Español:
Abnegación,
Activo, Apariencia,
Camino, Comprensión, Communicación,
¿Cuál es el Tao, Deseo, Deseos, Diez Mil Cosas, Difieren,
Dualidad, El Camino, Esencia, Espíritu, Espiritualidad, Eterno, Etiquetas,
Existencia, Externa, Fuente, Hábitos, Inefable, Inexistencia, Inexpresable,
Lenguaje, Libertad, Madre, Manifestado,
Maravilla, Materia, Metafísica, Misterio, Místico, No Ser, Nombre, Nombres, Obscuro,
Observar, Origen, Pensamientos, Percibir, Pluralidad, Portal, Primavera,
Profundo,
Puerta, Realización de Reason, Reconocer,
Reposo, Secreto, Sensualidad, Ser, Siempre, Sutileza, Todo,
Unicidad, Unidad, Vacío, Vida, Visión.
Electronic Concordance for all 81 Chapters of the Tao Te Ching
English Language Translations of the Tao Te Ching, Chapter 1
"The Dao that can be understood cannot be the primal, or cosmic, Dao.
An idea that can be expressed in words cannot be the infinite idea.
This ineffable Dao was the source of all spirit and matter,
And being expressed was the mother of all created things.
Therefore not to desire the things of sense is to know the freedom of
spirituality.
To desire is to learn the limitation of matter.
These two things spirit and matter, so different in nature, have the same
origin.
This unity of origin is the mystery of mysteries, but it is the gateway to
spirituality."
- Translated by Dwight Goddard
and Henri Borel, 1919,
Chapter 1
"Tao that can be expressed is not Everlasting Tao.
The name that can be named is not the Everlasting Name.
The Name, in its inner aspect, is Life-Spring of Heaven and Earth.
The Name, in its outer aspect, is Mother of all created things.
Therefore:
To perceive the mystery of Life, desire always to reach the innermost.
To perceive the limitations of things, desire always to posses them.
These two aspects of Life are One.
In their out-come they become different in Name but in their depth they are One.
In a depth, still deeper yet, is the Door of many mysteries."
- Translated by
Isabella Mears, 1916, Chapter 1
"The Tao that can be followed is not the eternal Tao.
The name
that can be named is not the eternal name.
The nameless is the origin of
heaven and earth
While naming is the origin of the myriad
things.
Therefore, always desireless, you see the mystery
Ever desiring,
you see the manifestations.
These two are the same--
When they appear they
are named differently.
Their sameness is the mystery,
Mystery within
mystery;
The door to all marvels."
- Translated by
Charles Muller, 1891, Chapter 1
"Tao that can be spoken of,
Is not the Everlasting (ch'ang) Tao.
Name that can be named,
Is not the Everlasting (ch'ang) name.
Nameless (wu-ming), the origin (shih) of heaven and earth;
Named (yu-ming), the mother (mu) of ten thousand things.
Alternate,
Non-being (wu) to name (ming) the origin (shih)
of heaven and earth;
Being (yu), to name (ming) the mother of ten thousand things.
Therefore, always (ch'ang) without desire (wu-yü),
In order to observe (kuan) the hidden mystery (miao);
Always (ch'ang) with desire (yu-yü),
In order to observe the manifestations (chiao).
Alternate,
Therefore, by the Everlasting (ch'ang) Non-Being (wu),
We desire (yü) to observe (kuan) its hidden mystery (miao).
By the Everlasting (ch'ang) Being (yu),
We desire (yü) to observe the manifestations (chiao).
These to issue from the same origin,
Though named differently,
Both are called the dark (hsüan).
Dark and even darker,
The door to all hidden mysteries (miao)."
- Translated by
Ellen M. Chen, 1989, Chapter 1
"The principle that can be enunciated is not the one that always was.
The
being that can be named is not the one that was at all times.
Before time there was an ineffable, unnameable being.
When it was still unnameable, it conceived heaven and earth.
When it had thus become
nameable, it gave birth to the multitude of beings.
These two acts are but one, under two different denominations.
The unique act of generation; that is the mystery of the beginning; the effects."
- Translated by
Derek Bryce, 1999, Chapter 1
"The Tao that can be spoken is not the eternal Tao
The name that can be named is not the eternal name
The nameless is the origin of Heaven and Earth
The named is the mother of myriad things
Thus, constantly without desire, one observes its essence
Constantly with desire, one observes its manifestations
These two emerge together but differ in name
The unity is said to be the mystery
Mystery of mysteries, the door to all wonders"
- Translated by
Derek Linn,
2006, Chapter 1
"The true Tao escapes definition,
Likewise, Tao is unburdened by Name.
Heaven and Earth originated unburdened by Name,
However, Name serves well to create All Things.
Unburdened by desire, the essence of Tao unfolds.
With desire, its manifestations alone appear.
The same source serves both essence and manifestation.
While viewed differently, both are characterized by deep mystery.
Deep mystery - wondrous mystery -
A gateway to the very essence of existence."
- Translated by
Alan B. Taplow, 1982, Chapter 1
"The Tao that can be spoken of is not the Tao itself.
The name that can be given is not the name itself.
The unnameable is the source of the universe.
The nameable is the originator of all things.
Therefore, oftentimes without intention I see the wonder of Tao.
Oftentimes with intention I see its manifestations.
Its wonder and its manifestations are one and the same.
Since their emergence, they have been called by different names.
Their identity is called the mystery.
From mystery to further mystery:
The entry of all wonders!"
- Translated by
Chang Chung-Yuan, Chapter 1
"The Way that may truly be regarded as the Way is other than a permanent way.
The terms that may truly be regarded as terms are other than permanent terms.
The term Non-being indicates the beginning of heaven and earth;
the
term Being indicates the mother of the ten thousand things.
For, indeed, it is through the constant alteration between Non-being
and Being
that the wonder of the one and the limitation of the other
will be seen.
These two, having a common origin, are named with different terms.
What they have in common is called the Mystery,
The Mystery of Mysteries, the Gate of all Wonders."
- Translated by
Jan J. L. Duyvendak, 1954, Chapter 1
"The Tao that can be expressed
Is not the Tao of the Absolute.
The name that can be named
Is not the name of the Absolute.
The nameless originated Heaven and Earth.
The named is the Mother of All Things.
Thus, without expectation
One will always perceive the subtlety;
And, with expectation
One will always perceive the boundary.
The source of these two is identical,
Yet their names are different.
Together they are called profound,
Profound and mysterious,
The gateway to the Collective Subtlety."
- Translated by
R. L. Wing, 1986, Chapter 1
"The Tao that can be named is not the absolute Tao.
The name that can be uttered is not the name of the Eternal.
As the unmanifest it is the origin of heaven and earth; manifest it is the
mother of all beings.
Whoever free from attachment looks inward with detachment attains the vision
of the Unmanifest;
Whoever is ego-bound and clings to greed sees but the
outer show.
The Manifest and the Unmanifest although different in name are one in
essence.
This unity is the mystery of the Tao the unfathomable
Of the primordial
ground the starting point of all manifestation."
- Translated by
K. O. Schmidt, 1975, Chapter 1
"The Tao that can be expressed is not the Unchanging Tao;
The name that can be named is not the Unchanging name.
The Unnameable is that from which Heaven and Earth derived, leaving itself unchanged.
Thinking of it as having a name, let it be called the Mother of all things.
He who is without earthly passions and without desire can perceive the profound mystery of that Unmanifested
Existence.
He who has not rid himself of desire can perceive only the Manifest, with its differentiations.
Nevertheless, the Manifest and the Unmanifest are in origin the same.
This sameness is the Mystery of Mysteries, the deep within the deep, the Doorway into all Mystery."
- Translated by
Herman Ould, 1946, Chapter 1
"The Tao that can be put in words is not the ever-abiding Tao;
"The tau (reason) which can be tau-ed
(reasoned) is not the Eternal Tau (Reason).
The name which can be named is not the Eternal Name.
Non-existence is named the Antecedent of heaven and earth.
Existence is named the Mother of all things.
In eternal non-existence, therefore, man seeks to pierce the primordial mystery;
And, in eternal existence, to behold the issues of the Universe.
But these two are one and the same, and differ only in name.
This sameness of existence and non-existence, I call the Abyss.
The Abyss of Abysses - the Gate of All Mystery."
- Translated by
John Chalmers, 1868, Chapter 1
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Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2011-2021 CCA 4.0
Translated by Eva Wong 
Translated by Philip Ivahoe
By James Miller
Translated by Stephen BokencampThe Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
By Alexander and Annellen Simpkins
Translated by Thomas Cleary
By Livia Kohn
"The Way that can be experienced is not true;
The world that can be constructed is not true.
The Way manifests all that happens and may happen;
The world represents all that exists and may exist.
To experience without intention is to sense the world;
To experience with intention is to anticipate the world.
These two experiences are indistinguishable;
Their construction differs but their effect is the same.
Beyond the gate of experience flows the Way,
Which is ever greater and more subtle than the world."
- Translated by
Peter
Merel, 1992, Chapter 1
"The Tao, or Principle of Nature, may be discussed by all;
it is not the
popular or common Tao.
Its name may be named: but it is not an ordinary name.
Its nameless period was that which preceded the birth of the Universe.
In being spoken of by name, it is as the Progenitrix of All Things.
It is therefore in habitual passionlessness that its mystery may be scanned;
and
in habitual desire that its developments may be perceived.
These two conditions, the Active and the Quiescent, alike proceed from Tao;
it
is only in name that they differ.
Both may be called profundities; and the depth of profundity
is the gate of
every mystery."
- Translated by Frederic H. Balfour, 1884, Chapter 1
"A Tao that can be Tao-ed is not lasting Tao.
A name that can be named is not lasting name.
Name-less — the beginning of Heaven and Earth.
Named — the mother of all things.
So, we must be always without desires to see the mystery.
If we always have desires we will see its limits.
These two are the same; once there is out-going,
then there
is difference of name.
As the same they are called obscure.
The obscure of the
obscure is the gate of all mysteries."
- Translated by
P. J. Maclagan,
1898, Chapter 1
"A way that can be spoken
Is not a lasting way.
A name that can be named
Is not a lasting name.
Without a name: the beginning of Heaven and Earth.
Having names: the mother of the ten thousand things.
Therefore:
Constantly without desire, thereby observe the mystery.
Constantly with desire, thereby observe the boundaries.
Those which these two are produced by
Are the same but named differently.
The abstraction of calling them the same
The abstraction upon abstraction—
The gateway to a host of mysteries."
- Translated by
Aalar Fex, 2006, Chapter 1
"The Tao which can be expressed is not
the unchanging Tao;
The name which can be named is not the
unchanging name.
The nameless is the beginning of the Heaven Earth;
The mother of
all things is the nameable.
Thus, while the eternal non-being leads toward the fathomless,
the eternal being conduct to the boundary.
Although these two have been differently named
they come from
the same.
As the same they may be described as the abysmal.
The abyss of
the abysmal is the gate of all mystery."
- Translated by
C.
Spurgeon Medhurst, 1905, Chapter 1
Translation and elucidation by Hua Ching Ni
Translated by Brian WalkerThe Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
Translated by Arthur Waley
Translated by Lionel and and Herbert Giles
By Eva Wong
"The Reason that can be reasoned is not the eternal
Reason.
The name that can be named is not the eternal Name.
The Unnamable is of heaven and earth the beginning.
The Namable becomes of the ten thousand things the mother.
Therefore it is said:
"He who desireless is found
The spiritual of the world will sound.
But he who by desire is bound
Sees the mere shell of things around."
These two things are the same in source but different in name.
Their sameness is called a mystery.
Indeed, it is the mystery of mysteries.
Of all spirituality it is the door."
- Translated by Daisetsu Teitaro Suzuki and
Paul Carus, 1913, Chapter 1
A Chinese Language Version of Chapter 1 of the Tao Te
Ching by Lao Tzu
A
note
on my style of displaying the Chinese characters of the Tao Te Ching
道可道, 非常道;
名可名, 非常名.
無名天地之始;
有,名萬物之母.
故常無, 欲以觀其妙.
常有, 欲以觀其徼.
此兩者, 同出而異名.
同謂之玄,
玄之又玄,
衆妙之門.
- Chinese characters, Tao Te Ching,
Chapter 1
tao k’o tao, fei ch’ang tao;
ming k’o ming, fei ch’ang ming.
wu ming t’ien ti chih shih;
yu, ming wan wu chih mu.
ku ch’ang wu, yü yi kuan ch’i miao,
ch’ang yu, yü yi kuan ch’i chiao.
tz’u liang chê, t’ung ch’u erh yi ming.
t’ung wei chih hsüan,
hsüan chih yu hsüan,
chung miao chih mên.
- Wade Giles Romanization,
Tao Te Ching, Chapter 1
Audio Version in Chinese of Chapter 1 of the Tao Te Ching
dao ke dao, fei chang dao;
ming ke ming, fei chang ming.
wu ming tian di zhi shi;
you, ming wan wu zhi mu.
gu chang wu, yu yi guan qi miao,
chang you, yu yi guan qi jiao.
ci liang zhe, tong chu er yi ming.
tong wei zhi xuan,
xuan zhi you xuan,
zhong miao zhi men.
- Hanyu Pinyin
Romanization, Daodejing, Chapter 1
Tao Te Ching in Chinese characters and English (includes a word by word key) from YellowBridge
Tao Te Ching in Chinese characters, Pinyin Romanization, English and German by Dr. Hilmar Alquiros.
Laozi Daodejing: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin, German, French and English.
Chinese and English Dictionary, MDGB
Dao De Jing Wade-Giles Concordance by Nina, Dao is Open
Dao De Jing: English and Spanish and Wade-Giles Concordance Indexing by Mike Garofalo. GWR Hypertext Notebooks.
Tao Te Ching in Pinyin Romanization with Chinese characters, WuWei Foundation
Tao Te Ching in Pinyin Romanization
Tao Te Ching in Chinese characters and English
Tao Te Ching in Chinese characters, English, Word by word analysis, Zhongwen
Tao Te Ching: The Definitive Edition
Tao Te Ching in Chinese characters: Big 5 Traditional and GB Simplified
Chinese Characters, Wade-Giles and Pinyin Romanizations, and 25 English Translations for Each Chapter of the Daodejing. Compiled and indexed by Mike Garofalo.
Tao Te Ching in Chinese characters, Pinyin and Wade Giles Romanization spellings, English; a word for word translation of the Guodian Laozi Version.
Lao Zi's Dao De Jing: A Matrix Translation with Chinese Text by Bradford Hatcher.
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"The Tao that can be expressed is not the true Tao
The name that can be defined is not the true name
Non-existence is called the antecedent of heaven and earth;
Existence is the mother of all things.
From eternal non-existence, therefore, we serenely observe
the mysterious beginnning of the universe;
From eternal existence we clearly see the apparent distinctions.
These two are the same in source and become different when manifested.
This sameness is called profundity. Infinite profundity is the gate
whence comes the beginning of all parts of the universe."
- Translated by
Ch'u Ta-Kao, 1904, Chapter 1
The way that may be traversed is not the Eternal Way.
The name which can be uttered is not the Eternal Name.
Without name — Heaven and Earth (Nature) at the beginning
were called the mother
of all things.
Thus it always is that he who is without passion can grasp the inner essence,
while he who is blinded by passion can only apprehend the outer form.
These two have really the same issue, and differ only in name.
Together they are spoken of as the First Cause.
The cause of the First Cause itself is the gateway of the Essential."
- Translated by
T.W. Kingsmill, 1899, Chapter 1
"Words
and names are not the way
They can't define the absolute
It's better that you look within
Hold your tongue and just be mute
Look
within and look out too
You will not find a separation
Out there you see appearance
Within you see origination
Look
within with wonder
At emptiness and bliss
For wonder names totality
Where nothing is amiss
The
space within is always there
If you can moderate desire
A place of utter emptiness
And possibility entire."
- Translated by
Jim Clatfelder, 2000, Chapter 1
The Routledge Encyclopedia of Taoism
The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
Dao De Jing: A Philosophical Translation by Roger T. Ames and David L. Hall
Practicing the Tao Te Ching: 81 Steps on the Way by Solala Towler
"The Tao that can be defined is not the real Tao.
The name that can be named is not the real Name.
The unnamable [Tao] is the source of Heaven and Earth.
Naming is the mother of all particular things.
Free from desire, you experience reality.
Trapped in desire, you see only appearances.
Reality and appearance have different names,
but they emerge from the same source [i.e., the Tao].
This source is called darkness, deep darkness;
and yet it is the way to all wisdom."
- Translated by
George Cronk, 1999, Chapter 1
"The Tao that can be named is not the eternal Tao.
The Name that can be spoken is not the eternal name.
The Nameless is the beginning of Heaven and Earth.
The Named is the mother of all creatures.
Observe the mysteries of the Tao without longing.
Survey its appearance with desire.
Both mysteries and appearance come from the same origin
but wear a different name;
they are enigmatic.
The greatest mystery is the gate to all mysteries."
- Translated by
Chen Chao-Hsiu, Chapter 1
"As for the road,
The Road that can be told is not the eternal Road.
As for names,
The name that can be named is not the eternal name.
The nameless is the beginning of the ten thousand things.
The named is the mother of the ten thousand things.
Therefore, ever desireless, one can see the mystery.
Those constantly with desires,
will only see what they yearn for and seek.
These two spring from the same source.
They have different names; yet they are called the same.
That which is even more profound than the profound
The gateway to all mystery."
- Translated by
Bram den Hond, Chapter 1
By Alexander Simkins
By Derek Lin
By Ming-Dao Deng
By Benjamin Hoff
The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
By Ming-Dao Deng
Translated by Thomas Cleary
"The Tao that can be trodden is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name.
Conceived of as having no name, it is the Originator of heaven and earth;
Conceived of as having a name, it is the Mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Under these two aspects, it is really the same;
But as development takes place, it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and
wonderful."
- Translated by James Legge, 1891,
Chapter 1
"The Beginning of Power
The Tao that can be expressed
Is not the Tao of the Absolute.
The name that can be named
Is not the name of the Absolute.
The nameless originated Heaven and Earth.
The named is the Mother of All Things.
Thus, without expectation
One will always perceive the subtlety;
And, with expectation
One will always perceive the boundary.
The source of these two is identical,
Yet their names are different.
Together they are called profound,
Profound and mysterious,
The gateway to the Collective Subtlety."
- Translated by
R. L. Wing, 1986, Chapter 1
"The way that can be talked about is not the constant Way.
The name that can be named is not the constant Name.
Non-being is the name of the origin of Heaven and Earth;
Being is the name of the mother of all things.
Therefore:
Constantly in Non-being, one wishes to contemplate its (the Way's) subtlety.
Constantly in Being, one wishes to contemplate its path.
These two come from the same source, but are different in name.
The same source is called Mystery.
Mystery and more mystery.
It is the gateway to myriad subtleties."
- Trasnlated by
Wu Yi, Chapter 1
"The Tao that can be spoken of is not the constant Tao.
The name that can be named is not the constant name.
The nameless is the beginning of life.
It is the mother of the ten thousand things.
Remove your desires and you will see the mystery.
Be filled with desire
And you will see only the manifestation.
These two are the same
yet, they diverge in nature
as they issue forth.
Being the same, they are the source
but the source remains a mystery.
Mystery upon mystery,
The gateway of Tao's manifold secrets."
- Translated by
Kari Hohne, 2009, Chapter 1
"The spirit one can talk about is not the eternal spirit,
and what you can
name is not the eternal name.
Nameless Tao is the beginning of the heavens
and the Earth.
If you name it, t is no more than Matter.
Therefore: he who conceives of nature freely grasps this Spirit
and he who
strives for material things is left with only the shell.
Spirit and matter
are both one in their origin, yet different in appearance.
This unity is a
mystery; truly the mystery of all mysteries,
the gate to all spirituality."
- Translated by
Andre von Gauthier, Chapter 1
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By Hu Xuzehi
Annotated translation by Victor Mair The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
By Ha Poong Kim
By Hans-Georg Moeller Ripening Peaches: Taoist Studies and Practices By Mike Garofalo
By Roger T. Ames and David T. Hall
By Arthur Waley
"The tao that can be described
is not the eternal Tao.
The name that can be spoken
is not the eternal Name.
The nameless is the boundary of Heaven and Earth.
The named is the mother of creation.
Freed from desire, you can see the hidden mystery.
By having desire, you can only see what is visibly real.
Yet mystery and reality
emerge from the same source.
This source is called darkness.
Darkness born from darkness.
The beginning of all understanding."
- Translated by
John H. McDonald, 1996, Chapter 1
"A Way become Way isn't the perennial Way.
A name become name isn't the perennial name:
the named is mother to the ten thousand things,
but the unnamed is origin to all heaven and earth.
In perennial nonbeing you see mystery, and in perennial being you see
appearance.
Though the two are one and the same, once they arise, they differ in name.
One and the same they're called dark-enigma,
dark-enigma deep within dark-enigma,
gateway of all mystery."
- Translated by
David Hinton, Chapter 1
"In perennial Absence you see mystery,
and in perennial Presence you see appearance.
Though the two are one and the same,
once they arise, they differ in name.
One and the same they're called dark-enigma,
dark-enigma deep within dark-enigma.
gateway of all mystery."
- Translated by
David Hinton, "China Root: Taoism, Ch'an, and Original Zen," 2020; Chapter
1, Tao Te Ching
"A Tao that can be tao-ed is not lasting Tao.
A name that can be named is not lasting name.
Name-less-the beginning of Heaven and Earth .
Named-the mother of all things.
So, we must be always without desires to see the mystery:
If we always have desires we will see its limits:
These two are the same;
once there is out-going, then there is difference of name.
As the same they are called obscure.
The obscure of the obscure is the gate of all mysteries."
- Translated by
P. J. Maclagan, 1899, Chapter 1
"The Providence which could be indicated by words would
not be an all-embracing Providence,
nor would any name by which we could name it be an ever-applicable name.
“Non-existence” is a name for the beginning of heaven and earth.
“Existence” is a name for the genetrix of the innumerable objects of creation.
Hence, “absolute non-existence” suggests to us the miraculous
working of what in
“absolute existence” has become the resulting essence.
These two emanate from the same, though their namings are dissimilar,
and
jointly they are termed “state of colourless dissolution.”
Dissolution, again, within dissolution this connects us with the various
miraculous workings."
- Translated by
E. H. Parker, 1903, Chapter 1
English Language Audio-Version, Four Translations of Chapter 1, Tao Te Ching by Lao Tzu, Reading by Michael P. Garofalo, July 25, 2014, WMA Format.
Readings include translations by Dwight Goddard and Henri Borel, Isabella Mears, Lin Yutang, and Stephen Addiss and Stanley Lombardo.
Chapter 1, Daodejing, Laozi, Cloud Hands Blog Post, July 25, 2014
Chapter 1, Tao Te Ching by Lao Tzu, Cloud Hands Blog Post, December 13, 2013
Index to Audio Recordings of Readings by Michael P. Garofalo of Chapters of the Tao Te Ching by Lao Tzu
Chapter Index to the Dao De Jing by Laozi
Tao Te Ching
Lao Tzu: Tao Te Ching
Translated by Livia Kohn
Dao De Jing: The Book of the Way
The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
"The
Way that can be told of is not an Unvarying Way;
The names that can be named are not unvarying names.
It was from the Nameless that Heaven and Earth sprang;
The named is but the mother that rears the ten thousand creatures, each after
its kind.
Truly, “Only he that rids himself forever of desire can see the Secret
Essences”;
He that has never rid himself of desire can see only the Outcomes.
These two things issued from the same mould, but nevertheless are different in
name.
This “same mould” we can but call the Mystery, Or rather the “Darker than any
Mystery”,
The Doorway whence issued all Secret Essences."
- Translated by
Arthur Waley, 1934, Chapter 1
"The Tao-Path is not the All-Tao.
The Name is not the Thing named.
Unmanifested,
it is the Secret Father of manifested,
it is their Mother.
To
understand this Mystery, one must be fulfilling one's will,
and if one is not thus free, one will but gain a smattering of it.
The
Tao is one, and the Teh but a phase thereof.
The abyss of this
Mystery is the Portal of Serpent-Wonder."
- Translated by
Aleister Crowley,
1918, Chapter 1
"The
Tao the can be told of
Is not the Absolute Tao;
The Names that can be given
Are not Absolute Names.
The
Nameless is the origin of Heaven and Earth;
The Named is the Mother of All Things.
Therefore:
Oftentimes, one strips oneself of passion
In order to see the Secret of Life;
Oftentimes, one regards life with passion,
In order to see its manifest forms.
These
two (the Secret and its manifestations)
Are (in their nature) the same;
They are given different names
When they become manifest.
They
may both be called the Cosmic Mystery:
Reaching from the Mystery into the Deeper Mystery
Is the Gate to the Secret of All Life."
- Translated by
Lin Yutang, 1955, Chapter 1
Further Teachings of Lao-Tzu: Understanding the Mysteries (Wen Tzu)
Translated by Thomas ClearyThe Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
The Lunar Tao: Meditations in Harmony with the Seasons
By 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
"The Tao that is the subject of discussion is not the true Tao.
The quality which can be named is not its true attribute.
That which was before Heaven and Earth is called the Non-Existent.
The Existent is the mother of all things.
Therefore doth the wise man seek after the first mystery of the
Non-Existent, while seeing in that which exists the Ultimates thereof.
The Non-Existent and Existent are identical in all but name.
This identity of apparent opposites I call the profound, the great deep, the open door of bewilderment."
- Translated by
Walter Gorn Old, 1904, Chapter 1
"Nature can never be completely described, for such a description of
Nature would have to duplicate Nature.
No name can fully express what it
represents.
It is Nature itself, and not any part or name or description
abstracted from Nature,
which is the ultimate source of all that
happens, all that comes and goes, begins and ends, is and is not.
But to
describe Nature as "the ultimate source of all" is still only a
description, and such a description is not Nature itself.
Yet since, in
order to speak of it, we must use words, we shall have to describe it as
"the ultimate source of all."
If Nature is inexpressible, he who desires to know Nature as it is in itself will not try to express it in words
Although the existence of Nature and a description of that existence are two different things, yet they are also the same.
For both are ways of existing.
That is, a description of existence
must have its own existence,
which is different from the existence of
that which it describes.
And so again we have to recognize an existence
which cannot be described."
- Translated by
Archie J. Bahm, 1958, Chapter 1
"Tao called Tao is not Tao.
Names can name no lasting name.
Nameless: the origin of heaven and earth.
Naming: the mother of ten thousand things.
Empty of desire, perceive mystery.
Filled with desire, perceive manifestations.
These have the same source, but different names.
Call them both deep - Deep and again deep: the gateway to all mystery."
- Translated by
Stephen Addis and Stanley Lombardo, 1993, Chapter 1
Walking the Way: 81 Zen Encounters with the Tao Te Ching
The Tao of Zen
Tao Te Ching: Zen Teachings on the Taoist Classic
The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China
"The Way that may truly be regarded as the Way is other than a permanent way.
The terms that may truly be regarded as terms are other than permanent terms.
The term Non-being indicates the beginning of heaven and earth; the
term Being indicates the mother of the ten thousand things.
For, indeed, it is through the constant alteration between Non-being
and Being that the wonder of the one and the limitation of the other
will be seen.
These two, having a common origin, are named with different terms.
What they have in common is called the Mystery, The Mystery of Mysteries, the Gate of all Wonders."
- Translated by Jan
J. L. Duyvendak,
1954, Chapter 1
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"The way that can be overtrod is not the Eternal Way,
The name that can be named is not the Everlasting Name
Which Nameless brought forth Heaven and Earth, which Named, it name we may,
The Mother of all the myriad things of time and space became.
Thereby we sound eternally the mystery divine,
But only without desire to sound, for if desire abide
The portals of the issuing host our baffled sight confine,
And deep within the eternal veil the mystery shall hide.
These two, the Nameless and the Named, they differ but in name,
For in their vast progression from the deep they are the same,
The deep of deeps, from whose
eternal gate all spirit came."
- Translated by
Isaac Winter Heysinger, 1903, Chapter 1
"Der Sinn, der sich aussprechen läßt,
ist nicht des ewige Sinn.
Der Name, der sich nennen läßt,
ist nicht der ewige Name.
Nichtsein nenne ich den Anfang von Himmel und Erde,
Sein nenne ich die Mutter der Einzelwesen.
Darum führt die Richtung auf das Nichtsein
zum Schauen des wunderbaren Wesens,
die Richtung auf das Sein
zum Schauen der räumlichen Begrenztheiten.
Beides ist eins dem Ursprung nach
und nur verschieden durch den Namen.
In seiner Einheit heißt es das Geheimnis.
Des Geheimnisses noch tieferes Geheimnis
ist das Tor, durch das alle Wunder hervortreten."
- Translated by Richard Wilhelm, 1911, Chapter
1
"Ehrfurcht vor dem Geheimnis des Unergründlichen
Das Unergründliche, das man ergründen kann,
ist nicht das unergründbar Letzte.
Der Begriff, durch den man begreifen kann,
zeugt nicht vom Unbegreiflichen.
Im Unbegreiflichen liegt der Welt Beginn,
nennbar wird nur, was Gestalt gewinnt.
Daher gilt:
Das Wesen erschaut,
wer wunschlos zum Herzen der Dinge strebt;
Gestalten nur sieht, wer begehrlich am Sinnlichen klebt.
Wesen und Gestalt sind nur begrifflich gespalten,
geheimnisvoll bleibt ihrer Einheit Grund.
Diese Einheit ist das Geheimnis der Geheimnisse,
zu allem Unergründlichen erst das Tor."
- Translated by
Rudolf Backofen,
1949, Chapter
"There are ways but the Way is uncharted;
There are names but not nature in words:
Nameless indeed is the source of creation
But things have a mother and she has a name.
The secret waits for the insight
Of eyes unclouded by longing;
Those who are bound by desire
See only the outward container.
These two come paired but distinct
By there names.
Of all things profound,
Say that their pairing is deepest,
The gate to the root of the world."
- Translated by
Raymond Blackney, 1955, Chapter 1
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2011-2021 CCA 4.0
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Tao Te Ching: An Illustrated Journey
Tao Te Ching
The Book of Tao: Tao Te Ching - The Tao and Its Characteristics
Ripening Peaches: Taoist Studies and Practices
Taoism: Growth of a Religion
Zhuangzi (Chuang Tsu), Daoist Scripture: Bibliography, Links, Resources, Quotations, Notes
Zhuangzi: Basic Writings
Zhuangzi Speaks: The Music of Nature
Lifestyle Advice from Wise Persons
"Existence is
beyond the power of words
To define:
Terms may be used
But are none of them absolute.
In the beginning of heaven and earth there were no words,
Words came out of the womb of matter;
And whether a man dispassionately
Sees to the core of life
Or passionately
Sees the surface,
The core and the surface
Are essentially the same,
Words making them seem different
Only to express appearance.
If name be needed, wonder names them both:
From wonder into wonder
Existence opens."
- Translated by Witter Bynner, 1944, Chapter 1
"The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.
The
nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.
Hence
always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.
These
two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets."
- Translated by
D. C. Lau, 1963, Chapter 1
"A way that can be walked is not The Way
A name that can be named is not The Name
Tao is both Named and Nameless
As Nameless, it is the origin of all things
As Named, it is the mother of all things
A mind free of thought, merged within itself, beholds the essence of the Tao
A mind filled with thought, identified with its own perceptions, beholds the
mere forms of this world
Tao and this world seem different but in truth they are one and the same
The only difference is in what we call them
How deep and mysterious is this unity
How profound, how great
It is the truth beyond the truth and hidden within the hidden
It is the path to all wonder, the gate to the essence of everything."
- Translated by
Jonathan Star, 2001, Chapter 1
"La voie qui peut être exprimée par la parole n'est pas la Voie
éternelle;
le nom qui peut être nommé n'est pas le Nom éternel.
L'être sans nom est l'origine du ciel et de la terre;
avec un nom, il est la mère de toutes choses.
C'est pourquoi, lorsqu'on est constamment exempt de passions, on voit son
essence spirituelle;
lorsqu'on a constamment des passions, on le voit sous une forme bornée.
Ces deux choses ont une même origine et reçoivent des noms différents.
On les appelle toutes deux profondes.
Elles sont profondes, doublement profondes.
C'est la porte de toutes les choses spirituelles."
Tao Te Ching
Spanish
Language Versions of the Tao Te Ching (Daodejing)
Tao Te Ching en Español
Lao Tsé Tao Te Ching 
Tao Te Ching Traducido por Stephen Mitchell, versión española
Tao Te Ching Traducido al español por el Padre Carmelo Elorduy
Lao Tzu-The Eternal Tao Te Ching
Ripening Peaches: Taoist Studies and Practices By Mike Garofalo Maduración Duraznos: Estudios y Prácticas Taoístas por Mike Garofalo
Tao Te Ching
Lao Tzu - Tao Te Ching
Tao te king
Daodejing Español, Inglés, y Chino Versiones Lingüísticas de la Daodejing
Spanish Language Translations of the Tao Te Ching, Chapter 1
"El
Tao que puede llamarse Tao
no es el verdadero Tao.
El nombre que se le puede dar
no es su verdadero nombre.
Sin nombre es el principio del Cielo y la Tierra;
y con nombre, es la madre de las diez mil cosas.
Desde el No-Ser comprendemos su esencia;
y desde el Ser, sólo vemos su apariencia.
Ambas cosas, Ser y No-Ser, tienen el mismo
origen, aunque distinto nombre.
Su identidad es el Misterio.
Y en este Misterio
se halla la puerta de toda maravilla."
- Translation from
Wikisource, 2013, Capítulo
1
"El Tao que no puede ser expresado no es el Tao eterno.
El nombre que puede ser definido no es el nombre eterno.
Lo que no tiene nombre es el principio del cielo y de la tierra.
Lo nombrado es la madre de las diez mil cosas.
Uno puede ver el misterio siempre en no deseado.
Uno puede ver las manifestaciones siempre en lo deseado.
Estos dos brotes de la misma fuente difieren en el nombre.
Esto aparenta oscuridad.
La puerta a todo misterio."
- Translated by
Cristina Bosch, 2002, Capítulo 1
"El Tao que puede llamarse Tao no es
el verdadero Tao.
El nombre que se le puede dar no es su verdadero nombre.
Sin nombre es el principio del Cielo y la Tierra; y con nombre, es la madre de
las diez mil cosas.
Desde el No-Ser comprendemos su esencia; y desde el Ser, sólo vemos su
apariencia.
Ambas cosas, Ser y No-Ser, tienen el mismo origen, aunque distinto nombre.
Y en este Misterio se halla la puerta de toda maravilla."
- Online at TaoteKing.net.,
Anonymous, Capítulo 1
"El dao que puede expresarse con palabras,
no es el dao permanente.
El nombre que puede ser nombrado,
no es el nombre permanente.
Lo que no tiene nombre (wu ming),
es el principio de todos los seres.
Lo que tiene nombre (you ming),
es la madre de todas las cosas.
La permanente ausencia de deseos (wu wu),
permite contemplar su esencia escondida;
la constante presencia del deseo (you wu),
lleva a contemplar sus manifestaciones.
Ambos (wu, you) tienen el mismo origen,
con nombres diferentes designan una misma realidad.
El profundo misterio,
es la llave de las transformaciones de los seres."
- Translated by
Juan Ignacio
Preciado, 1978, Capítulo 1
"El Tao llamado Tao no es el Tao eterno.
El nombre que puede
ser nombrado no es el verdadero nombre.
El principio de¡ cielo y de la tierra
no tiene nombre.
Con nombre es la madre de los diez mil seres.
Por eso, aquél
que se libera de deseos contempla la secreta perfección.
Aquél que se llena de
deseos contempla solamente sus fronteras.
Los dos nacieron juntos, pero llevan
distintos nombres.
Juntos, se llaman el misterio.
Misterio más profundo del
misterio y son la puerta de toda maravilla."
- Translation from
Logia Medio Dia, 2015,
Capítulo
1
"Camino que se puede describir de manera articulada
no es el Camino Invariable.
El nombre que se puede decir en voz alta
no es el Nombre Invariable.
Con la boca cerrada y las cosas sin definir,
estás al principio del universo.
Si haces definiciones, eres la medida de toda la creación.
Así, estando siempre sin deseo,
miras en lo hondo de lo trascendente.
Albergando constantemente el deseo,
todas las cosas que te rodean te estorban la vista.
Estos dos entran en el mundo semejantes,
pero sus nombres son diferentes.
Semjantes, se llaman profundos y remotos.
Profundos y remotos y más aún:
Esta es la puerta de todos los misterios."
- Translated by
Alejandro Pareja, 2012, based upon the William Scott Wilson translation into
English, Capítulo 1
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2011-2021 CCA 4.0
Commentary, Notes, Links,
Comparisons, Resources
Chapter 1
By Mike Garofalo
The subtle and mysterious are important aspects of spiritual activities and consciousness. Secrecy helps nurture this feeling of awe, amazement, and wonder at the mystery of it all. Related thoughts about the "mysterious, subtle, exquisite" or "mystery or secret or subtle (miao 妙)" or "small, mystery or secret (wei)" can be found in Chapters: C1, C14, C27, C36.
The Old Master aims at an intimate and mystical discovery of Unity and the One, like Meister Eckhart. However, Lao Tzu often touts the primacy of Duality: Non-Being and Being, Yin and Yang, Heaven and Earth, Dark and Light, Cold and Hot, Doors Closed and Doors Open, Decreasing Desire and Increasing Desire, Subtle and Obvious, The One and the ten thousand things, Inner and Outer, etc..
"Traditionally, the Tao Te Ching is called the Lao Tzu (the Old
Master). The book did not have the status of ching (a sacred text)
until Emperor Ching (reigned 156-141 B.C.) of the Han Dynasty. This
emperor was so deeply impressed by the Lao Tzu text transmitted by Huang Tzu
that he decreed that henceforth it was to be designated a ching.
Thus, the Tao Te Ching was officially elevated from being a philosophical
work (tzu, a work by a master) to a religious or sacred text."
- Ellen M. Chen, The Tao Te Ching, 1989, p.43
"Tao, Absence and Presence, tzu-jan (occurence appearing of itself), ch'i (breath-force), rivers and mountains landscape, empty-mind, no-mind, Absence-mind, mirror-mind, original source tissue mind, original-nature, original source tissue face, Buddha, dharma, inner-pattern, ch'i-thought-mind, existence-tissue, Buddha-nature, Buddha-mind, pranja-wisdom: these are the terms that describe the contours of Taoist/Ch'an ontology/cosmology. Each term emphasizes a different aspect of that ontology/cosmology, but by now it is becoming clear that in the end they all blur into a single concept, a single linguistic darkness, and this darkness is itself the cosmological/ontological ground: that undifferentiated and generative tissue of the Cosmos seen as a single organic whole. There was a name for this mysterious darkness: Dark-Enigma.
学玄
In perennial Absence you see mystery,
and in perennial Presence you see appearance.
Though the two are one and the same,
once they arise, they differ in name.
One and the same they're called dark-enigma,
dark-enigma deep within dark-enigma."
gateway of all mystery."
Translated by
David Hinton, "China Root: Taoism, Ch'an, and Original Zen," 2020, p 91-92;
Chapter 1, Tao Te Ching
See Also: Neo-Taoism, Xuanxue, Learning (xue) in the Profound (xuan), 学玄 Stanford Encyclopedia of Philosophy
In Praise of Nothing: An Exploration of Daoist Fundamental Ontology. By Ellen M. Chen. Xlibris Corp., Index, Glossary, Bibliography, 250 pages. VSCL.
Emptiness: The Foundation of Buddhist Thought. By Geshe Tashi Tsering. Wisdom, 2009, 185 pages.
Emptiness and Omnipresence: An Essential Introduction of Tiantai Buddhism. By Brook A. Ziporyn. Indiana University Press, 2016, 336 pages.
Emptiness: A Study in Religious Meaning. By Frederick J. Streng. Abingdom Press, 1967, 252 pages.
A Philosophy of Emptiness. By Gay Watson. Reatikon, 2014, 206 pages.
Other Books on the Philosophy of Emptiness
Chang San-Feng at Mount Pahto By Michael Garofalo
Curious About "Nothing"? or Curious About "Empty"? In Pulling Onions by Michael Garofalo
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Next Chapter of the Tao Te Ching #2
Chapter and Thematic Index to the Tao Te Ching
Tao Te Ching
Bibliography, Links, Research Tools, Resources, Commentaries
Chapter 1
Das Tao Te King von Lao Tse. Complete versions of all 81 Chapters of the Tao Te Ching by many different translators in many languages: 124 English, 24 German, 14 Russian, 7 Spanish, 5 French and many other languages. Links are organized first by languages, and then alphabetically by translators. Formatting varies somewhat. The original website at Onekellotus went offline in 2012; but, the extensive collection of these Tao Te Ching versions was saved for posterity by the Internet Archive Wayback Machine and available as of 9/9/2015. This is an outstanding original collection of versions of the Daodejing─ the Best on the Internet. Caution: copyright infringement may sometimes be an issue at this website.
Tao Te Ching, Translations into English: Terebess Asia Online (TAO). 124
nicely formatted complete English language translations, on separate webpages, of the Daodejing.
Alphabetical index by translators. Each webpage has all 81 chapters of the Tao Te
Ching translated into English. A useful collection! Many
reformatted and colored versions from the original collection at
Das Tao Te King von Lao Tse. Caution: copyright infringement may
sometimes be an
issue at this website.
Lao Tzu: Te-Tao Ching - A New Translation Based on the Recently Discovered Ma-wang-tui
Texts (Classics of Ancient China)
Early Daoist Scriptures. Translated by Stephen R. Bokenkamp. Peter
Nickerson, Contributor. Berkeley, University of California Press, Revised
Edition, 1999. 520 pages. This compilation includes a translation of "The Xiang'er Commentary to the Laozi," pages 78-148, with a long introduction to the
same, pages 29-78. Scholars think this document was created in the late
5th century, CE. It was discovered in Buddhist Grottos in 1920, but parts
were missing.
Tao Te Ching: The Definitive Edition
Chinese Reading of the Daodejing
Wang Bi's Commentary on the Laozi with Critical Text and Translation.
By Professor Rudolf G. Wagner. A SUNY Series in Chinese Philosophy and
Culture. English and Mandarin Chinese Edition.
State University of New York Press; Bilingual edition (October 2003). 540
pages. Wang Bi (Wang Pi, Fusi), 226-249 CE,
Commentary on the Tao Te
Ching.
Lao-Tzu: My Words are Very Easy to Understand. Lectures on the Tao Teh
Ching by Professor
Cheng Man-ch'ing (1902-1975). Translated from the Chinese by Tam C. Gibbs, 1981.
Berkeley, California, North Atlantic Books, 1981, 1991. 240 pages.
Includes the Chinese characters for each of the 81 Chapters. A brief
biography of Professor Cheng is included. Professor Cheng was a
Master of Five Excellences: Taijiquan, Painting, Poetry ...
Taijiquan and
Qigong are considered Daoist practices.
The
Teachings of Lao-Tzu: The Tao Te Ching.
Translation, commentary, and notes by Paul Carus, 1913. New York,
St. Martin's Press, 2000. D.T.
Suzuki worked and studied with Paul Carus around 1905 in Illinois, and
translated together their version the Tao Te Ching.
Daodejing by Laozi: Chapters with Chinese characters, seal script,
detailed word by word concordance, Pinyin (tone#), German, French and English.
This is an outstanding resource for serious students of the Tao Te Ching.
The New Lao Tzu: A Contemporary Tao Te Ching. By Ray Grigg. Interpretation, comments,
notes by Ray Grigg. Tuttle, 1995. 187 pages.
The Tao
and Method: A Reasoned Approach to the Tao Te Ching. A translation and
commentary by Professor Michael Lafargue. New York, SUNY Press, 1994. 640 pages. Detailed
index, bibliography, notes, and tables. An essential research tool.
The Tao
of the Tao Te Ching. A Translation and Commentary by Profesor Michael LaFargue.
State University of New York Press, 1992. Detailed glossary, extensive bibliography, 270 pages. This translation is based on the oldest version ( 168 BCE) of
the Tao Te Ching found in King Ma's tomb - the famous Magwandali
manscript.
81 Chapters arranged in a topical order by the author.
Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu.
By Professor by Alan Kam-Leung Chan. SUNY Series in Chinese
Philosophy and Culture. State University of New York Press, 1991.
Index, bibliography, glossary, notes, 314 pages.
Tao Te Ching
The Classic of the Way and Virtue: A New Translation of the Tao-te Ching of Laozi as Interpreted by Wang Bi.
Translated by Richard John Lynn. Translations from the Asian Classics
Series. New York, Columbia University Press, 1999. Extensive index,
glossaries, notes, 244 pages.
Tao Te Ching in Chinese characters,
Pinyin Romanization, English and German by Dr. Hilmar
Alquiros.
Tao Te
Ching: Annotated and Explained. Translation and Annotation by Derek
Lin. Foreword by Lama Surya Das. "An inspiring, precise translation
of the ancient Chinese wisdom classic─ with facing-page commentary that brings
the text to life for you." Woodstock, Vermont, 2006, 2010. 167 pages.
How to Live a Good Life:
Advice from Wise Persons
The Taoism Reader
Tao Te
Ching: A New Translation and Commentary. By Ellen M. Chen. Paragon
House, 1989. Detailed glossary, index, bibliography, notes, 274 pages.
A substantial commentary and fine translation. One of my favorites.
Change Your Thoughts - Change Your Life: Living the Wisdom of the Tao
The Routledge Encyclopedia of Taoism.
Lao Tzu's Tao Teh Ching, A Parallel Translation Collection. Compiled by B.
Boisen.
Tao Te Ching: The Book of the Way. Revised by Sam Torode based on the
translation by Dwight Goddard, 1919. Independent Pub., 2009, 88 pages.
Tao Te Ching: Annotated
and Explained. By Derek Lin. Foreword by Lama Surya Das.
Skylight Illuminations, SkyLight Paths, 2006. 208 pages.
Comparison and Analysis of Selected English Interpretations of the Tao Te Ching.
By Damian J. Bebell and Shannon M. Fera.
Practicing the Tao Te Ching: 81 Steps on the Way. By Solala Towler.
Foreword by Chunglang Al Huang. Sounds True, 2016. 320 pages.
One Old Philosopher's
Notebooks Research, reading, and reflections by Mike Garofalo.
Concordance for the
Daodejing Indexed by Michael P. Garofalo in 2011. Updated
indexing in 2020 of one Chapter each week.
Yellow Bridge
Dao De Jing Comparison Table Provides side by side comparisons of
translations of the Tao Te Ching by James Legge, D. T. Suzuki, and Dwight
Goddard. Chinese characters for each paragraph in the Chapter are on the
left; place your cursor over the Chinese characters to see the Pinyin
Romanization of the Chinese character and a list of meanings.
Translators Index,
Tao Te Ching Versions in English, Translators Sorted Alphabetically by Translator, Links to Books and
Online Versions of the Chapters
Taoism and the Tao Te
Ching: Bibliography, Resources, Links
Spanish Language
Translations of the Tao Te Ching, Daodejing en Español, Translators Index
The Philosophy of the Daodejing
Valley Spirit, Gu Shen,
Concept, Chapter 6
Valley Spirit Center in Red
Bluff, California.
Sacred
Circle in the Gushen Grove.
Lao-tzu's Taoteching
The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese
Thought. By Arthur
Waley, 1889-1966. Translation and commentary by Arthur Waley in 1934.
Part of the UNESCO collection of representative works, 1994. Grove Press,
First Edition, 1994. 262 pages.
Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation
Dao De Jing: A Philosophical Translation
Thematic Index to the
81 Chapters of the Tao Te Ching
Epicurean and Stoicism
in Hellenistic
Philosophy
Lieh-Tzu: A Taoist Guide to Practical Living
Revealing the Tao Te Ching: In-depth Commentaries on an Ancient Classic
Cloud Hands Blog
Mike Garofalo writes about Mind-Body Arts, Philosophy, Taoism, Gardening, Taijiquan, Walking, Mysticism,
Qigong, and the Eight Ways.
The Whole Heart of Tao:
The Complete Teachings From the Oral Tradition of Lao Tzu.
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Gushen Grove Notebooks for the Tao Te Ching
Green Way Research, Valley Spirit
Center, Gushen Grove Notebooks (2011-2020)
Red Bluff, California from 1998-2017;
Vancouver, Washington from 2107-
Green Way Research, Chapter 1, 2011-2020.
Compiled and
Indexed by
Michael P. Garofalo
The indexing information for this webpage was originally
developed in 2011.
The indexing information was updated and expanded for both English and Spanish
on December 6, 2019.
The indexing information for this Chapter 73 was added to the
Concordance
master list (ttclzindex31.htm) on December 6, 2019.
This webpage was last modified, edited,
maintained, changed, reformatted, improved or updated on April 6, 2021.
This webpage was first distributed online on February 19, 2011.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2011-2021 CCA 4.0
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Brief Biography of Michael P. Garofalo, M.S.
Ripening Peaches: Daoist Studies and Practices
Zhuangzi (Chuang Tzu, Zhuang Zhou, Master Chuang) 369—286 BCE
Taoist Perspectives: My Reading List
Bodymind Theory and Practices, Somaesthetics
How to Live a Good Life: Advice from Wise Persons
Pleasures, Satisfaction, Desires
Qigong (Chi Kung) Health Practices
One Old Daoist Druid's Final Journey: Notebooks of the Librarian of Gushen Grove
Index to Cloud Hands and Valley Spirit Websites
Index to English Language Translators of the Tao Te Ching
Recurring Themes (Terms, Concepts, Leimotifs) in the Tao Te Ching
Spanish Language Translations of the Tao Te Ching
The Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi) circa 500 BCE
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Tao Te
Ching |
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| 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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Mike Garofalo at the Klickitat River in Southwest Washington, 2019
Cloud Hands Blog of
Michael P. Garofalo
Facebook of
Michael P. Garofalo
Return to the Alphabetical
Index of Mike Garofalo's Hypertext Documents
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