Compiled and Indexed by Michael P. Garofalo
Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington
Chapter 14 Chapter 16 Index to All 81 Chapters Daoism Concordance 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, Words
English and Chinese (Wade-Giles) Terms:
Good or Skilled or Best or Adept (shan),
That Which Reveals Virtue: Cautious, Grave, Reserved, Illusive, Essential or
Spiritual or of Subtle (miao), Unpretentious,
Still or Content (an), Watchful or Alert (yu), Simple, Finished or
Accomplished (ch'êng), Valley or Gorge (ku), Humble, Still, Empty, Wading or Fording (shê),
Cautious or Careful (yü). Embrace or Hold (pao), Appearance or Demeanor (jung),
Masters or Rulers or Military (shih);
Qualities of Masters of the Dao: Subtle, Profound,
Penetrating, Understand or Comprehend or Know (shih), Solid or Genuine (tun), Sages, Mysterious
or Subtle or Keen (wei), Dark or Deep or Profound (hsüan), Murky Water
(cho), Reserved or Grave (yen), Less is Better,
Yield or Pliant (huan), Comprehensive or Penetrating or Visionary (t'ung), Guest, Don't Stir Up Trouble,
Guest or Visitor (jung), Renewal, Longevity or Enduring (chiu),
Fullness or Excess (ying), Watchful, Force or Effort (ch'iang), Spontaneity, Oh
or ! (hsi), Acceptance, Wood or Uncut (p'u), Tao or Dao, Fear or
Danger (wei), Ice (ping), Thaw or Melt (shih), Spiritual, Winter (tung),
Obscure or Opaque (hun), River or Stream
(ch'uan), Open or Empty or Broad (k'uang), Movement or Activity (tung),
Four Sides (ssu lin), Grow Old or Wear Out (pi), Still or Tranquil
(ching), Purify or Clearing (ch'ing), Alive or Living (shêng), Ancient or Old or Antiquity (ku),
Renewed or Restored (hsin), 顯德
Términos en Español:
Bueno, Especializada,
Mejor, Cauteloso, Tumba, Reservado,
Ilusorio, Esencial, Espiritual,
Sutil, Sin Petensiones, Contenido, Vigilante,
Alerta, Acabados, Cumplida,
Valle, Vacío, Vadear, Abrazo,
Retención, Apariencia,
Comportamiento, Maestro, Sabio, Principados, Militar,
Cualidades de Maestros de la
Dao: Profundos, Penetrantes,
Entender, Comprender, Saber, Sólidos, Genuinos, Misterioso,
Oscuro, Agua, Reservados,
Cuanto Menos, Mejor, Rendimiento, Integral, Penetrante,
Visitante, No
Crear Problemas, Invitado, Renovación,
Longevidad, Duradera, Plenitud,
Franquicia , Fuerza, Esfuerzo, Espontaneidad,
Aceptación, Madera, Sin Cortes, Miedo,
Peligro, Hielo, Deshielo,
Fusión, Espiritual, Invierno,
Opaco, Río, Arroyo, Abierto, Movimiento,
Actividad, Cuatro Caras, Envejece,
Tranquilo, Purificar, Borrado,
Antigua, Vieja, Antigüedad, Actualizado, Restauradas.
Electronic Concordance for all 81 Chapters of the Tao Te Ching
English Language Translations of the Tao Te Ching
"The skilful masters of the Dao in old times, with a subtle and exquisite
penetration,
Comprehended its mysteries, and were deep also so as to elude men's knowledge.
As they were thus beyond men's knowledge,
I will make an effort to describe of
what sort they appeared to be.
Shrinking looked they like those who wade through a stream in winter;
Irresolute like those who are afraid of all around them;
Grave like a guest in awe of his host;
Evanescent like ice that is melting away;
Unpretentious like wood that has not been fashioned into anything;
Vacant like a valley, and dull like muddy water.
Who can make the muddy water clear?
Let it be still, and it will gradually become clear.
Who can secure the condition of rest?
Let movement go on, and the condition of
rest will gradually arise.
They who preserve this method of the Dao do not wish to be full of themselves.
It is through their not being full of themselves that they can afford to seem
worn and not appear new and complete."
- Translated by
James Legge, 1891,
Chapter 15
"Once upon a time
people who knew the Way
were subtle, spiritual, mysterious, penetrating,
unfathomable.
Since they're inexplicable
I can only say what they seemed like:
Cautious, oh yes, as if wading through a winter river.
Alert, as if afraid of the neighbors.
Polite and quiet, like houseguests.
Elusive, like melting ice.
Blank, like uncut wood.
Empty, like valleys.
Mysterious, oh yes, they were like troubled water.
Who can by stillness, little by little
make what is troubled grow clear?
Who can by movement, little by little
make what is still grow quick?
To follow the Way
is not to need fulfillment.
Unfulfilled, one may live on
needing no renewal."
- Translated by
Ursula K. le Guin, 1998, Chapter 15
"Those of yore who have succeeded in becoming masters are subtle, spiritual,
profound, and penetrating.
On account of their profundity they cannot be understood.
Because they can not be understood, therefore I endeavor to make them
intelligible.
How cautious they are!
Like men in winter crossing a river.
How reluctant! Like men fearing in the four quarters their neighbors.
How reserved! They behave like guests.
How elusive! They resemble ice when melting.
How simple! They resemble rough wood.
How empty! They resemble the valley.
How obscure! They resemble troubled waters.
Who by quieting can gradually render muddy waters clear?
Who by stirring can gradually quicken the still?
He who cherishes this Reason is not anxious to be filled.
Since he is not filled, therefore he may grow old;
Without renewal he is complete."
- Translated by
D. T. Suzuki and Paul Carus, 1913,
Chapter 15
"Those good at practicing Dao in antiquity
were subtle and wonderful, mysterious and penetrating.
They are too deep for us to know.
And precisely because they cannot be known,
so I am forced to figure them out.
Cautious, oh,
as if crossing a river in winter!
Hesitant, oh,
as if afraid of the surrounding neighbors!
Dignified, oh,
they were like guests!
Yielding, oh,
they were like ice about to melt!
Simple, oh,
they were like a piece of natural wood!
they were like valleys!
Vast, oh
confused, oh,
they were like turbid water!
When left still, the turbid
slowly turns clear.
When roused, the quiet
gently comes to life
To keep this Dao
is not to desire to be filled.
And precisely because they do not desire to be filled,
they can, therefore, remain hidden
and stay unfinished."
- Translated by Joseph Hsu, 2008, Chapter 15
"The ancient masters and rulers,
So subtle and mysterious,
profound and penetrating,
Too deep to directly comprehend -
May be known by their appearance,
Cautious - As if crossing a frozen stream.
Watchful - As if fearing danger all around.
Courteous - As if a visiting guest.
Yielding - As if ice about to melt.
Genuine - As if a piece of uncarved wood.
Receptive - As if an open valley.
Opaque - As if in muddy waters.
Waiting quietly while the mud settles,
Remaining still until the moment for action,
They, who embrace this Tao,
Obtaining just that which is sufficient,
AlI needs are satisfied.
Thus they long endure."
- Translated by
Alan B. Taplow, 1982, Chapter 15
"The wise men of old were masters of meditation and one with the One.
Unfathomable was their depth incomprehensible their greatness.
Without attracting attention they acted out of their stillness.
They walked cautiously as though wading through a swollen river.
They were watchful as though it were important not to hurt anyone
reserved like guests from foreign lands
Yielding like snow in the sun
Inconspicuous like uncut wood
Willing and open like a deep valley
And yet obscure and inscrutable like troubled waters ....
Who can clear muddiness and lighten up darkness?
One who in the stillness and the silence clears and illumines itself.
And who can quicken the dregs without stirring them?
The Tao-united man who has emptied himself by letting-go.
Because he has become selfless he bestows life.
He no longer awaits the coming of fullness who has attained perfection."
- Translated by
K. O. Schmidt, 1975, Chapter 15
"Those of old who were good at being knight-scholars
were subtle, were possessed of ineffable efficacy,
and were in dark and mysterious confluence, so profound that they could not be
perceived.
Only because they cannot be perceived do I give them a forced description.
Cautious as though crossing a [frozen] stream in wintertime, apprehensive as
though in fear of people
on all four sides, deferential like a guest.
Riven like ice on the verge of melting.
Wholesome like the Uncarved
Block.
Accepting like a valley.
Turbid as though having been muddled.
Who can
be muddled in order to gradually become clear?
Who can be tranquil in order
that activity will gradually stir?
Those who are protected in this Dao will
not desire fullness.
For only by not being full is one able to be tattered and
yet newly complete."
- Translated by
Patrick Moran, Chapter 15
"In ancient times the wise men of the Way were subtle, divine, comprehensive
and too profound to be known.
Because they are unfathomable, we try to describe their picture as
following:
Hesitant like one crossing a stream in winter.
Timid like one afraid of his neighbors on all sides.
Serious like a guest.
Thawing like ice on the point of melting.
Simple like an uncarved block.
Hollow like a cave.
Muddled like muddy water.
Who knows he is muddled and settles down, then quietly and gradually becomes
clear?
Who knows to move from inertia and gradually become living?
He who keeps the Way does not want to be full.
Precisely because he is never full, he can always remain hidden, and does
not become new."
- Translated by
Tran Tien Cong, Chapter 15
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2018 CCA 4.0
By Alexander Simkins
By Ming-Dao Deng.
By Benjamin Hoff.
By Ming-Dao Deng
Translated by Thomas Cleary
"The ancient masters were subtle, mysterious,
profound, responsive.
The depth of their knowledge is unfathomable.
Because it is unfathomable,
All we can do is describe their appearance.
Watchful, like men crossing a winter stream.
Alert, like men aware of danger.
Courteous, like visiting guests.
Yielding like ice about to melt.
Simple, like uncarved blocks of wood.
Hollow, like caves.
Opaque, like muddy pools.
Who can wait quietly while the mud settles?
Who can remain still until the moment of action?
Observers of the Tao do not seek fulfillment.
Not seeking fulfillment, they are not swayed by desire for change."
- Translated by
Gia-fu Feng and Jane
English, 1989, Chapter 15
"Those
of old who knew the way
To origin and source within
Have seen the place where wholeness
And infinity begin
Alert
as one on a frozen stream
Or one who watches for the foe
Deferential as a guest
And generous as melting snow
Plain
as an uncarved block of wood
Expansive as a vale
Transparent just like water
Whose clarity will never fail
Can
you keep yourself so still
That muddy water clears?
And wait until right action
Spontaneously appears?"
- Translated by
Jim Clatfelder, 2000, Chapter 15
"The ancient master workers of the Way
Had vision to perceive the subtlest force.
Too deep they were to recognize,
And since they can’t be recognized,
One can but strain to picture them:
Wary, as if wading a winter river;
Watchful, as if threatened from all sides;
Stately and restrained, like a guest;
Smooth and even, like melting ice;
Impassive, even as the spacious sea;
Unfettered, like a restless windstorm;
Rough and solid, like an unwrought bole;
Compact and dense, like something unrefined;
Wide and open-stretching, like a vale.
If sullied they kept calm and stayed pure;
If secure they moves with care and stayed alive. But who can do so now?
Those who embrace the Way do not grow too great;
And thus survive and overcome defeat."
- Translated by
Moss Roberts, 2001, Chapter 15
"Long ago there were Ancient Ones
who were masters at practicing the Tao,
and who understood its subtle mysteries.
They were so profound we cannot really know them.
Since we cannot know them,
we can only describe them by their actions.
Prepared! like someone about to ford a river in winter.
Diplomatic! like someone respectful of their neighbors.
Courteous! like one who is a guest.
Expansive! like ice melting.
Natural! like uncarved wood.
Receptive! like a valley.
Blending! like swirling water.
What is muddy, when left still, will gradually become clear.
What is at rest, when moved, will gradually come to life.
Those who keep this Tao have no need for fulfillment.
Since they have no need for fulfillment,
they can remain unknown, and so be pure and complete."
- Translated by
Amy and Rodric Sorrell, 2003, Chapter 15
"The Tao–Masters of old had profound wisdom and deep understanding.
They were unfathomable.
We cannot comprehend them; all we can do is describe them:
Cautious, like someone crossing an icy stream;
Alert, like someone sensing danger;
Courteous, like a houseguest;
Yielding, like melting ice;
Undefined, like a piece of uncarved wood;
Open, like a valley;
Murky, like muddy water.
We must wait for the water to settle; then it will be clear.
Can you keep still until what is needed becomes clear?
Those who follow the Tao are not full of themselves.
They are like durable garments that need no renewal."
- Translated by
George Cronk, 1999, Chapter 15
"The ancient scholar knew how to be perfect:
keep himself subtle, wonderful, profound and flexible.
He kept his mind so deep that it could not be fathomed!
Because it could not be fathomed, it could only be described superficially:
Hesitatingly, like one who is crossing a stream in winter;
Timidly, like one who is new to his surrounding neighbors;
Reservedly, like a new guest;
Yieldingly, like ice which is melting;
Honest, like Pure Matter;
Obscure, like muddy water;
and Capacious, like a deep valley.
Who can calmly make the muddy (chaotic) clear (orderly)?
Who can calmly change the static (matter) into dynamic (force)?
To return to Dao is to let the capacity of mind not be over-filled.
Only the mind which is not over-filled can renew the old and perfect the new."
- Translated by
Tang Zi-chang, Chapter 15
"The Ancients who made themselves the best
Were subtle and penetrating
And deep beyond knowing.
Because they were beyond knowing,
we can only try to describe them:
Cautious, as if crossing the river in winter.
Circumspect, as if afraid of the neighbors on four sides.
Dignified, as if a guest.
Expansive, as melting ice.
Unspoiled, as unhewn wood.
Broad, as a valley.
Opaque, as turbid puddles.
Who can calm the turbid and clear it gradually?
Who can stir the inert and bring it gradually to life?
One who keeps this Tao does not wish to be filled.
And because he is not filled,
he can be sheltered and beyond renewal."
- Translated by
Paul J. Lin, Chapter 15
By Hu Xuzehi
Annotated translation by Victor Mair 
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
"Long ago the
land was ruled with a wisdom
Too fine, too deep, to be fully understood
And, since it was beyond men's full understanding,
Only some of it has come down to us, as in these sayings:
'Alert as a winter-farer on an icy stream,'
'Wary as a man in ambush,'
'Considerate as a welcome guest,'
'Selfless as melting ice,'
'Green as an uncut tree,
'Open as a valley,'
And this one also, 'Roiled as a torrent,
Why roiled as a torrent?
Because when a man is in turmoil how shall he find peace
Save by staying patient till the stream clears?
How can a man's life keep its course
If he will not let it flow?
Those who flow as life flows know
They need no other force:
They feel no wear, they feel no tear,
They need no mending, no repair."
- Translated by
Witter Bynner, 1944, Chapter 15
A Chinese Language Version of Chapter 15 of the Tao Te
Ching by Lao Tzu
A
note
on my style of displaying the Chinese characters of the Tao Te Ching
古之善為士者, 微妙玄通, 深不可識.
夫唯不可識.
故強為之容.
豫兮若冬涉川.
猶兮若畏四鄰.
儼兮其若容.
渙兮若冰之將釋.
敦兮其若樸.
曠兮其若谷.
混兮其若濁.
孰能濁以靜之徐清.
孰能安以久動之徐生.
保此道者不欲盈.
夫唯不盈.
故能蔽不新成.
- Chinese Characters, Tao Te Ching, Chapter 15
"Oh" or noting or regarding or ! (hsi, 兮), they were (ch'i, 其) or to be, like or resemble or as (jo, 若) = 兮其若
ku chih shan wei shih chê, wei miao hsüan t'ung, shên pu
k'o shih.
fu wei pu k'o shih.
ku ch'iang wei chih jung.
yü yen jo tung shê ch'uan.
yu hsi jo wei ssu lin.
yen hsi ch'i jo jung.
huan hsi jo ping chih chiang shih.
tun hsi ch'i jo p'u.
k'uang hsi ch'i jo ku.
hun hsi ch'i jo cho.
shu nêng cho yi ching chih hsü ch'ing.
shu nêng an yi chiu tung chih hsü shêng.
pao tz'u tao chê pu yü ying.
fu wei pu ying.
ku nêng pi pu hsin ch'êng.
- Wade-Giles Romanization, Tao Te Ching, Chapter 15
Audio Version in Chinese of Chapter 15 of the Tao Te Ching
gu zhi shan wei shi zhe, wei miao xuan tong, shen bu ke shi. fu wei bu ke shi. gu qiang wei zhi rong. yu xi ruo dong she chuan. you xi ruo wei si lin. yan xi qi ruo rong. huan xi ruo bing zhi jiang shi. dun xi qi ruo pu. kuang xi qi ruo gu. hun xi qi ruo zhuo. shu neng zhuo yi jing zhi xu qing. shu neng an yi jiu dong zhi xu sheng. bao ci dao zhe bu yu ying. fu wei bu ying. gu neng bi er xin cheng. - Pinyin Romanization, Daodejing, Chapter 15
Tao Te Ching in Chinese characters and English (includes a word by word key) from YellowBridge
Tao Te Ching in Chinese characters, Pinyin Romanization, English and German by Dr. Hilmar Alquiros.
Laozi Daodejing: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin (tone#), German, French and English.
Chinese and English Dictionary, MDGB
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 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 16 English Translations for Each Chapter of the Daodejing by Mike Garofalo.
Tao Te Ching in Chinese characters, Pinyin and Wade Giles Romanization spellings, English; a word for word translation of the Guodian Laozi Dao De Jing Version.
Lao Zi's Dao De Jing: A Matrix Translation with Chinese Text by Bradford Hatcher.
"The Tao of those eminent for wisdom in
the olden times was subtle, mysterious, recondite, and
penetrating.
Its depths were unrecognizable by others.
The
non-adepts, being unable to learn it, strove by main force,
therefore, to act it out in practice.
They endured the
hardships of their search as those who ford streams in the
winter.
Cautious were they, as those who dread the ridicule of
their neighbors.
Reverent were they, as those who entertain a
visitor.
Expansive were they, as ice on the point of melting.
Simple and unpolished were they, as unhewn wood.
Vacant were
they, as a ravine.
Undiscerning were they, as turbid water.
Who is able to make turbid water grow
gradually clear by reducing it to quiescence?
Who is able to
impart unending life to that which is at rest by setting it in
perpetual motion?
Those who preserve this Tao desire no fullness;
wherefore, having no fullness,
they are able to guard it in their
hearts for ever and it never requires to be renewed."
- Translated by
Frederic Henry Balfour, 1884, Chapter 15
Tao Te Ching
Lao Tzu: Tao Te Ching
Translated by Livia Kohn
Dao De Jing: The Book of the Way
"In olden times the ones who were considered worthy to
be called masters were subtle, spiritual, profound, wise.
Their thoughts could
not be easily understood.
Since they were hard to understand I will try to make them clear.
They were cautious like men wading a river in winter.
They were reluctant like men who feared their neighbors.
They were reserved like guests in the presence of their host.
They were elusive like ice at the point of melting.
They were like unseasoned wood.
They were like a valley between high mountains.
They were obscure like troubled waters.
They were cautious because they were conscious of the deeper meanings of life
and its possibilities.
We can clarify troubled waters by slowly quieting them.
We can bring the unconscious to life by slowly moving them.
But he who has the secret of the Tao does not desire for more.
Being content, he is able to mature without desire to be newly fashioned."
- Translated by
Dwight Goddard and Henri Borel, 1919, Chapter 15
"In ancient times
the people knew the Great Integrity
with subtlety and profundity.
Because they are so unfathomable to us,
we can describe the ancients
only with great efforts.
They were —
cautious as those crossing an icy stream,
wary as those surrounded by dangers,
dignified as guests,
yielding as melting ice,
innocent as virgin wood,
open and broad as valleys,
merging freely as muddy water.
But today who can remain patient
while the mud so gradually clears?
Who can remain still
while the moment for action
so slowly emerges?
Who?
We observers of the Great Integrity,
who in our times,
like those ancients,
when never seeking fulfillment
are never unfulfilled."
- Translated by
Ralph Alan Dale, 2006, Chapter 15
"The Sages of old were profound
and knew the ways of subtlety and discernment.
Their wisdom is beyond our comprehension.
Because their knowledge was so far superior
I can only give a poor description.
They were careful
as someone crossing a frozen stream in winter.
Alert as if surrounded on all sides by the enemy.
Courteous as a guest.
Fluid as melting ice.
Whole as an uncarved block of wood.
Receptive as a valley.
Turbid as muddied water.
Who can be still
until their mud settles
and the water is cleared by itself?
Can you remain tranquil until right action occurs by itself?
The Master doesn't seek fulfillment.
For only those who are not full are able to be used
which brings the feeling of completeness."
- Translated by
John H. McDonald, 1996, Chapter 15
This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2018 CCA 4.0
Translated by Eva Wong 
Translated by Philip Ivahoe
By James Miller
Translated by Stephen Bokencamp
By Alexander and Annellen Simpkins
Translated by Thomas Cleary
By Livia Kohn
"Of old, those who were leaders in good actions examined mysteries with
deep penetration;
searching deeply, they did not understand; even
Masters did not understand;
therefore their actions were void of
strength.
They were timid, as those who cross a torrent in winter; irresolute, as
those who fear their neighbours;
grave, as strangers before their host;
they effaced themselves as ice that melts;
they were rough as undressed
wood, empty as a valley, confused as troubled water.
Who is able by quietness to make pure the troubled heart?
Who is able by repose to become conscious of Inner Life?
He who safely maintains his consciousness of Life will find it to be inexhaustible.
Therefore he will be able, though not faultless, to renew perfectness."
- Translated by
Isabella Mears, 1916, Chapter 15
"In ancient times the skillful masters of Tao
were obscurely intelligent of subtle mysteries.
Deep, they were beyond possibility of being known.
Just because they cannot be known
I make an effort to describe them:
Shrinking, they were streams in winter:
Hesitating, they were as if fearing their neighbors:
Grave, they were as guests:
Evanescent, they were like ice going to melt:
Simple, they were like unwrought wood:
Capacious, they were like a valley:
Confused, they were like muddy water.
Who can as muddy, attain to the gradual clarifying proper to stillness?
Who can as at rest, attain to the gradual production proper to motion?
Those who preserve this Tao do not wish to be full.
Just because they are not full, therefore they can be worn out
and not new and complete."
- Translated by
P. J. Maclagan, 1899, Chapter 15
"Profound indeed were the most excellent
among the ancients, penetrating, fathomless;
inasmuch as they
were fathomless it becomes necessary to employ far fetched
symbols when speaking of them.
Irresolute? as if fording a stream in winter.
Timid? as though fearful of their neighbours.
Grave? as if they were guests.
Elusive? like ice about to melt.
Simple? like raw material.
Expansive? like the space between hills.
Turbid? like muddy water.
Who can still the turbid and make it gradually clear;
or quiet
the active so that by degrees it shall become productive?
Only
he who keeps this Tao, without desiring fullness.
If one is not
full it is possible to be antiquated and not newly fashioned."
- Translated by
C.
Supurgeon Medhurst, 1905, Chapter 15
Translation and elucidation by Hua Ching Ni
Translated by Brian Walker
Translated by Arthur Waley
Translated by Lionel and and Herbert Giles
By Eva Wong
"Of old those that were the best officers of Court
Had inner natures subtle, abstruse, mysterious, penetrating,
Too deep to be understood.
And because such men could not be understood
I can but tell of them as they appeared to the world:
Circumspect they seemed, like one who in winter crosses a stream,
Watchful, as one who must meet danger on every side.
Ceremonious, as one who pays a visit;
Yet yielding, as ice when it begins to melt.
Blank, as a piece of uncarved wood;
Yet receptive as a hollow in the hills.
Murky, as a troubled stream —–
(Tranquil, as the vast reaches of the sea,
Drifting as the wind with no stop.)
Which of you an assume such murkiness,
To become in the end still and clear?
Which of you can make yourself insert,
To become in the end full of life and stir?
Those who possess this Tao do not try to fill themselves to the brim,
And because they do not try to fill themselves to the brim,
They are like a garment that endures all wear and need never be renewed."
- Translated by
Arthur Waley, 1934, Chapter 15
"The ancient followers of Tao were shrewd and
discerning.
Their knowledge was arcane, beyond comprehension.
There are no words to describe them well.
Cautious, as if fording a frozen river.
Watchful, as if dreading foes on all sides.
Courteous, as a guest.
Yielding, like ice on the thaw.
Simple, like uncut wood.
Wide open, like a valley.
Obscure, like muddy water.
Who can keep murky water still and cause it to clear?
Who can make what's inert active and bring it to life?
Those who embrace the Tao do not wish to become full.
Thus they can wear out without needing to be renewed."
- Translated by
Agnieszka Solska, 2008, Chapter 15
"The adepts of past ages were subtle and keen to apprehend this Mystery,
and their profundity was obscurity unto men. Since then they were not
known, let me declare their nature.
To
all seeming, they were fearful as men that cross a torrent in winter
flood; they were hesitating like a man in apprehension of them that are
about him; they were full of awe like a guest in a great house; they were
ready to disappear like ice in thaw; they were unassuming like unworked
wood; they were empty as a valley; and dull as the waters of a marsh.
Who
can clear muddy water? Stillness will accomplish this. Who can
obtain rest? Let motion continue equably, and it will itself be peace.
The
adepts of the Tao, conserving its way, seek not to be actively self-
conscious. By their emptiness of Self they have no need to show
their youth and perfection; to appear old and imperfect is their
privilege."
- Translated by
Aleister Crowley, 1918, Chapter 15
"The ancient scholar knew how to be perfect:
keep himself subtle, wonderful, profound and flexible.
He kept his mind so deep that it could not be fathomed!
Because it could not be fathomed, it could only be described superficially:
Hesitatingly, like one who is crossing a stream in winter;
Timidly, like one who is new to his surrounding neighbors;
Reservedly, like a new guest;
Yieldingly, like ice which is melting;
Honest, like Pure Matter;
Obscure, like muddy water;
and Capacious, like a deep valley.
Who can calmly make the muddy (chaotic) clear (orderly)?
Who can calmly change the static (matter) into dynamic (force)?
To return to Dao is to let the capacity of mind not be over-filled.
Only the mind which is not over-filled can renew the old and perfect the
new."
- Translated by
Tang Zi-Chang, Chapter 15
Walking the Way: 81 Zen Encounters with the Tao Te Ching
The Tao of Zen
Tao Te Ching: Zen Teachings on the Taoist Classic
Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China
"The sage of old was profound and wise; like a man at a ford, he took great care, alert, perceptive and aware. Desiring nothing for himself, and having no desire for change for its own sake, his actions were difficult to understand. Being watchful, he had no fear of danger; being responsive, he had no need of fear. He was courteous like a visiting guest, and as yielding as the springtime ice. Having no desires, he was untouched by craving. Receptive and mysterious, his knowledge was unfathomable, causing others to think him hesitant. Pure in heart, like uncut jade, he cleared the muddy water by leaving it alone. By remaining calm and active, the need for renewing is reduced." - Translated by Stan Rosenthal, 1984, Chapter 15
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"In olden times those skilful in the Way had wonderful subtlety and mysterious penetration, so profound that it is impossible to understand them. Since, indeed, it is impossible to understand them, one can only try to the best of one's ability to describe their appearance.
How hesitant, like one who wades a stream in winter!
How circumspect, like one who fears his neighbours on all sides!
How reserved, like one who is a guest!
How fluid, like ice about to melt!
How solid, like uncarved wood!
How wide, like a valley!
How turbid, like muddy water!
What may allay the muddiness? Through stillness it will gradually become clear.
What may make repose lasting? Through movement it will gradually ensue.
Those who observed this Way did not desire to be full. Indeed, because they were not full, they could wear out without renewal." - Translated by Jan J. L. Duyvendak, 1954, Chapter 15
"Die vor alters tüchtig waren als Meister,
waren im Verborgenen eins mit den unsichtbaren Kräften
Tief waren sie, so daß man sie nicht kennen kann.
Weil man sie nicht kennen kann,
darum kann man nur mit Mühe ihr Äußeres beschreiben.
Zögernd, wie wer im Winter einen Fluß durchschreitet,
vorsichtig, wie wer von allen Seiten Nachbarn fürchtet,
zurückhaltend wie Gäste,
vergehend wie Eis, das am Schmelzen ist,
einfach, wie unbearbeiteter Stoff,
weit waren sie, wie das Tal,
undurchsichtig waren sie, wie das Trübe.
Wer kann das Trübe durch Stille allmählich klären?
Wer kann wie sie die Ruhe
durch Dauer allmählich erzeugen?
Wer diesen Sinn bewahrt, begehrt nicht Fülle.
Denn nur weil er keine Fülle hat, darum kann er gering sein,
das Neue meiden und die Vollendung erreichen."
- Translated by Richard Wilhelm, 1911, Chapter 15
"Ursprünglichkeit -- das Geheimnis imLeben der alten Meister
Die alten Meister des Lebens
waren tiefeins mit den wirkenden Mächten des Lebens.
In ihrer tiefen Innerlichkeit
lag ihre Größe und ihres Wirkens Mächtigkeit.
Wer vermag sie heute zu erfassen?
Voller Aufmerksamkeit waren sie,
wie Fährleute, die im Winter über den Strom setzen.
Scheu waren sie,
wie Menschen, die von allen Seiten bedrängt werden.
Zurückhaltend blieben sie, wie es Gästen geziemt.
Sie fügten sich wie schmelzendes Eis.
Sie waren echt wie Kernholz.
Sie waren voller Weite wie ein breites Tal
und undurchschaubar wie sumpfige Wasser.
Undurchschaubar erscheinen uns Heutigen
auch ihre Erkenntnisse;
wer kann sie uns wieder erhellen?
Wer vermag wieder zum Leben zu erwecken,
was uns so tot erscheint?
Nur wer dem Unergründlichen gehorsam wird,
wer sich selbst nicht sucht,
wer unscheinbar bleibt
und im Mangel vollkommen sein kann."
- Translated
by Rudolf
Backofen, 1949, Chapter
"The ancient masters of Tao:
So wise, so subtle and profound.
So deep in their understanding,
that they themselves were misunderstood;
They were:
Tentative, like crossing a stream in winter;
Hesitant like one aware of danger;
Courteous, like a visiting guest;
Subtle, like the melting of ice;
Simple, like the uncarved block;
Vacant, like a valley;
Obscure, like muddy water.
Who can be muddled and settling slowly become clear?
Who can remain still and stirring slowly come to life?
Move too hastily and it becomes cloudy again.
One who holds fast to the way
does not wish to be full.
Because one is never full
they are worn,
and yet can be newly made."
- Translated by
Kari Hohne, 2009, Chapter 15
Further Teachings of Lao-Tzu: Understanding the Mysteries (Wen Tzu)
Translated by Thomas Cleary
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 skillful masters of the olden time,
With penetration subtle and profound,
Pursued the mysteries of the abyss
To depths which modern knowledge cannot sound;
And as their labors were beyond our ken
I will try to picture something of these men.
Cautious they were, like one who comes to ford a wintry stream,
Irresolute, like one who enters some strange neighborhood,
Reserved, as one, a guest of some quite unknown host, would seem,
Changing, like the melting ice before a summer s flood,
Simple and unpretending as unseasoned blocks of wood,
Vacant, like a valley, and like turbid water dim.
But who can make the turbid water clear?
Leave it to rest, the mud will disappear;
But Who can make the turbid water rest?
Leave it to move, and rest will soon be here.
They who preserve the method of the Tao
Wish not to fill themselves with their own self,
And, empty of themselves, when growing old,
Are never laid, old-fashioned, on
the shelf."
- Translated by
Isaac Winter Heysinger, 1903, Chapter 15
"The Ancient Masters understood Mystery.
The depths of their wisdom was unfathomable,
so all we have are descriptions of
how they looked...
Careful, as if crossing a frozen river.
Alert, as if aware of danger.
Respectful, like a guest.
Yielding, like melting ice.
Simple, like uncarved wood.
Empty, like a valley.
Trying to understand
is like straining to see through muddy water.
Be still, and allow the mud to settle.
Remain still, until it is time to act.
Those who follow Tao don't seek to arrive anywhere,
so their journey is never over."
- Translated by
Timothy Freke, 1999, Chapter 15
"The ancient wise men were skilful in their mysterious acquaintance with profundities. They were fathomless in their depths; so profound, that I cannot bring them forth to my mind. They were cautious, like one who crosses a swollen river. They were reserved, like one who doubts his fellows. They were watchful, like one who travels abroad. They were retiring, like snow beneath the sun. They were simple, like newly felled timber. They were lowly, like the valley. They were obscure, like muddy water. May not a man take muddy water and make it clear by keeping still? May not a man take a dead thing and make it alive by continuous motion? Those who follow this Tao have no need of replenishing, and being devoid of all properties, they grow old without need of being filled." - Translated by Walter Gorn Old, 1904, Chapter 15
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2018 CCA 4.0
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
"In primitive times, intelligent men had an intuitively penetrating grasp of reality which could not be stated in words. Since their instinctive beliefs have not been recorded for us, we can only infer them from old sayings which have come down to us. Regarding caution when crossing a stream in winter: the more nervous you are, the more likely you are to slip and fall. Regarding suspicion of enemies; the more you fear others, the more the will be afraid of you. Regarding courtesy as a guest: the longer you stay, the more you become indebted to your host. Regarding melting ice: the more you do to prevent it from melting, the quicker it melts. Regarding making furniture: the more you carve the wood, the weaker it gets. Regarding digging ditches: the steeper you slope their sides, the sooner they will wash down. Regarding muddy water: The more you try to stir the dirt out of it, the murkier it gets. What, then, should we do in order to clear the muddy water? Leave it alone and the dirt will settle out by itself. What, then, must we do in order to achieve contentment? Let each thing act according to its own nature, and it will eventually come to rest in its own way. Those who fully comprehend the true nature of existence do not try to push things to excess. And because they do not try to push things to excess, they are able to satisfy their needs repeatedly without exhausting themselves." - Translated by Archie J. Bahm, 1958, Chapter 15
"The Ancient masters of the Way of Nature ... The excellent masters of old, Subtle, mysterious, mystic, acute, Were much too profound for their times. Since they were not then understood, It is better to tell how they looked. Like men crossing streams in the winter, How cautious! As if all around there were danger, How watchful! As if they were guests on every occasion, How dignified! Like ice just beginning to melt, Self-effacing! Like a wood-block untouched by a tool, How sincere! Like a valley awaiting a guest, How receptive! Like a torrent that rushes along, And so turbid! Who, running dirty, comes clean like still waters? Who, being quiet, moves others to fullness of life? It is he who, embracing the Way, is not greedy; Who endures wear and tear without needing renewal." - Translated by Raymond Blakney, 1955, Chapter 15
"A good practitioner of Tao of old is:
A man of subtlety with deep insight,
But it is too profound to understand
Simply because he cannot be understood, one has to describe him as follow:
Cautious, like one crossing a frozen stream in winter;
Hesitant, like one fearing his surrounding neighbours;
Reserved, like a polite guest;
Supple, like ice about to melt;
Honest, like a piece of of virgin wood;
Open-minded, like a valley; and
Confused, like muddy water.
Who can get rid of the muddiness?
It gradually clears though stillness.
Who can revitalize it after long stillness?
It gradually returns to life through activities.
A practitioner of Tao has no desire for filling to brim.
Just because of no filling to the brim,
He will not be worn out but be renewed."
- Translated by
Cheng David Hong, 2000, Chapter 15
The ancient followers of Tao: so wise, so subtle, so profound, so deeply understanding that they were themselves misunderstood. They must therefore be described: Cautious, like crossing a stream in mid-winter; observant, like moving in fear through hostile land; modest, retiring like ice beginning to melt; dignified, like an honored guest; genuine, like natural, untouched wood; receptive, like an inviting, open valley; friendly, like muddied water, freely mixing. Who can make sense of a world like cloudy water? Left alone and still, it becomes clear. Should this stillness be maintained? Moving hastily will surely cloud it again. How then can one move and not become clouded? Accept Tao and achieve without being selfish; being unselfish one endures the world’s wear, and needs no change of pace." - Translated by Frank J. Machovec, 1962, Chapter 15
"Dans l'Antiquité, ceux qui excellaient à pratiquer le Tao étaient déliés et subtils, abstraits et pénétrants.
Ils étaient tellement profonds qu'on ne pouvait les connaître.
Comme on ne pouvait les connaître, je m'efforcerai de donner une idée de ce qu'ils étaient.
Ils étaient timides comme celui qui traverse un torrent en hiver.
Ils étaient graves comme un étranger en présence de l'hôte.
Ils s'effaçaient comme la glace qui se fond.
Ils étaient rudes comme le bois non travaillé.
Il étaient vides comme une vallée.
Ils étaient troubles comme une eau limoneuse.
Qui est-ce qui sait apaiser peu à peu le trouble de son cœur en le laissant reposer?
Qui est-ce qui sait naître peu à peu à la vie spirituelle par un calme prolongé?
Celui qui conserve ce Tao ne désire pas d'être plein.
Il n'est pas plein de lui-même, c'est pourquoi il garde ses défauts apparents, et ne désire pas d'être jugé parfait."
- Translated by Stanislas Julien, 1842, Chapter 15
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
"Los sabios perfectos de la antigüedad
eran tan sutiles, agudos y profundos
que no podían ser conocidos.
Puesto que no podían ser conocidos,
sólo se puede intentar describirlos:
Eran prudentes, como quien cruza un arroyo en invierno;
cautos, como quien teme a sus vecinos por todos lados;
reservados, como un huésped;
inconstantes, como el hielo que se funde;
compactos, como un tronco de madera;
amplios, como un valle;
confusos, como el agua turbia.
¿Quién puede, en la quietud, pasar lentamente de lo
turbio a la claridad?
¿Quién puede, en el movimiento, pasar lentamente
de la calma a la acción?
Quien sigue este Tao
no anhela la abundancia.
Por no estar colmado
puede ser humilde,
eludir lo vulgar
y alcanzar la plenitud."
- Translation from Wikisource, 2013, Tao Te Ching, Capítulo 15
"Los antiguos adeptos del Tao eran sutiles y flexibles, profundos yglobales.
Sus mentes eran demasiado profundas para ser penetradas.
Siendo impenetrables, sólo podemos describirlos vagamente porsu apariencia.
Vacilantes como alguien que atraviesa una corriente en invierno;
tímidoscomo
los que temen a los vecinos que les rodean;
Prudentes y corteses como un invitado; transitorios como el hielo apunto de
fundirse;
simples como un tronco no esculpido; profundos comouna cueva;
confusos como una ciénaga.
Y sin embargo, ¿qué otras personas podrían pasartranquila y gradualmente de
lo turbio a la claridad?
¿Quién, si no, podría pasar, con lentitud perocon constancia, de lo inerte a
lo vivo?
Quien observa el Tao no desea estar lleno.
Mas, precisamente porque nunca está lleno, puede mantenersesiempre como un
germen oculto,
sin precipitarse por una prematura madurez."
- Translated into Spanish by
Alfonso Colodrón from
the English translation by John C. H. Wu, 1993, Tao Te Ching, Capítulo
15
"Los antiguos maestros poseían sutil sabiduría,
y profundo conocimiento, a tal grado que nadie podía entenderlos.
Tan sólo porque no podían ser entendidos me esfuerzo en ofrecer una imagen:
Eran prudentes como aquél que cruza un río en invierno.
Irresolutos, como aquél que está rodeado de peligros.
Reservados como los huéspedes.
Desprendidos, como el hielo que está por derretirse.
Auténticos, como trozos de madera no trabajada.
Amplios como los valles.
Mezclándose libremente con el agua turbia.
¿Quién puede recostarse en un lugar fangoso?
Este lugar se aclara quedándose quieto.
¿Quién puede mantener su calma durante mucho tiempo?
Actuando, la paz vuelve a la vida.
Quien abraza el Tao no desea estar lleno.
Precisamente porque nunca está lleno no puede agotarse ni puede renovarse."
- Translation from
Logia Medio Dia, 2015,
Capítulo 15
"Los buenos maestros de los tiempos remotos
"Los sabios perfectos de la antigüedad eran tan sutiles, agudos y profundos que no podían ser conocidos. Puesto que no podían ser conocidos, sólo se puede intentar describirlos: Eran prudentes, como quien cruza un arroyo en invierno; cautos, como quien teme a sus vecinos por todos lados; reservados, como un huésped; inconstantes, como el hielo que se funde; compactos, como un tronco de madera; amplios, como un valle; confusos, como el agua turbia. ¿Quién puede, en la quietud, pasar lentamente de lo turbio a la claridad? ¿Quién puede, en el movimiento, pasar lentamente de la calma a la acción? Quien sigue este Tao no desea ser pleno. No siendo pleno puede quedar en lo viejo sin renovarse." - Spanish Version Online at RatMachines, Tao Te Ching, Capítulo 15
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2018 CCA 4.0
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Chapter and Thematic Index to the Tao Te Ching
Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
Chapter 15
"The Tao masters of antiquity
Subtle wonders through mystery
Depths that cannot be discerned
Because one cannot discern them
Therefore one is forced to describe the appearance
Hesitant, like crossing a wintry river
Cautious, like fearing four neighbors
Solemn, like a guest
Loose, like ice about to melt
Genuine, like plain wood
Open, like a valley
Opaque, like muddy water
Who can be muddled yet desist
In stillness gradually become clear?
Who can be serene yet persist
In motion gradually come alive?
One who holds this Tao does not wish to be overfilled
Because one is not overfilled
Therefore one can preserve and not create anew."
Translated by Derek
Lin, 2006, Chapter 14,
Tao Te Ching
"The concept of emulation is central to the Tao. The ancient masters
recognized that they did not understand the Tao completely but that they could
learn from it by emulating nature. We can learn from them in the same way.
The ancient masters were not given to frivolous or reckless acts. They
handled responsibilities with serious regard; they resolved issues by carefully
considering all sides, without jumping to conclusions. The masters were
careful, but not uptight. They went about their activities with a certain
looseness, which took nothing away from their concern for others and for doing a
good job. They could be relaxed without being lax, and thus achieve
excellence effortlessly; they could be unattached without being uncaring, and
thus focus on the process instead of the result. "Plain wood" is a
reference to simplicity. By keeping everything simple, the ancient masters
experienced the profound happiness of the uncomplicated present. The
ancient sages were known for their openness. They gladly considered new
ideas without dismissing anything out of hand. They treated everyone, even
difficult people, with infinite patience. Being opaque means these masters
never put themselves on display, despite their spiritual refinements. They
had no interest in showing off their brilliance. The image of muddy water
becoming clear refers to the gradual revelation of a master's inner qualities.
The masters had tremendous depth, so it would take time for people to really
know them. The serenity of a sage can be mistaken for passivity or apathy.
It may be difficult for people to understand how anyone can embody tranquility
and dynamism simultaneously. The ancient masters were therefore never full
of themselves. Like them, we can cultivate quietly, preserving a sense of
calmness without drawing attention to ourselves or creating a disturbance."
-
Commentary on Chapter 15 of the Tao Te Ching by Derek Lin, 2006
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.
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.
Lao-Tzu: My Words are Very Easy to Understand. Lectures on the Tao Teh
Ching by Professor
Cheng Man-ch'ing (1902-1975). Translated from the Chinese by Tam C. Gibbs, 1981.
Berkeley, California, North Atlantic Books, 1981, 1991. 240 pages.
Includes the Chinese characters for each of the 81 Chapters. A brief
biography of Professor Cheng is included.
The
Teachings of Lao-Tzu: The Tao Te 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.
Tao Te
Ching: A New Translation and Commentary. By Ellen Chen. Paragon
House, 1998. Detailed glossary, index, bibliography, notes, 274 pages.
One of my favorites.
The New Lao Tzu: A Contemporary Tao Te Ching. Interpretation, comments,
notes by Ray Grigg. Tuttle, 1995. 187 pages.
Das Tao Te King von Lao Tse. Complete versions of all 81 Chapters of
the Tao Te Ching by many different translators in many languages: 124
English, 24 German, 14 Russian, 7 Spanish, 5 French and many other languages.
Links are organized first by languages, and then alphabetically by translators. Formatting
varies somewhat. The original website at Onekellotus went offline in 2012; but, the
extensive collection of these Tao Te Ching versions was
saved for posterity by the Internet Archive Wayback Machine and available as of
9/9/2015. This is an outstanding original collection of
versions of the Daodejing─ the Best on the Internet. Caution:
copyright infringement may sometimes be an issue at this website.
Tao Te Ching, Translations into English: Terebess Asia Online (TAO). 124
nicely formatted complete English language translations, on separate webpages, of the Daodejing.
Alphabetical index by translators. Each webpage has all 81 chapters of the Tao Te
Ching translated into English. A useful collection! Many
reformatted and colored versions from the original collection at
Das Tao Te King von Lao Tse. Caution: copyright infringement may
sometimes be an
issue at this website.
The Tao
and Method: A Reasoned Approach to the Tao Te Ching. A translation and
commentary by Professor Michael Lafargue. New York, SUNY Press, 1994. 640 pages. Detailed
index, bibliography, notes, and tables. An essential research tool.
The Tao
of the Tao Te Ching. A Translation and Commentary by Michael LaFargue.
State University of New York Press, 1992. Detailed glossary, extensive bibliography, 270 pages. This translation is based on the oldest version ( 168 BCE) of
the Tao Te Ching found in King Ma's tomb - the famous Magwandali
manscript.
81 Chapters arranged in a topical order by the author.
Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu.
By Professor by Alan Kam-Leung Chan. SUNY Series in Chinese
Philosophy and Culture. State University of New York Press, 1991.
Index, bibliography, glossary, notes, 314 pages.
Tao Te Ching: The Definitive Edition
Chinese Reading of the Daodejing
Wang Bi's Commentary on the Laozi with Critical Text and Translation.
By Professor Rudolf G. Wagner. A SUNY Series in Chinese Philosophy and
Culture. English and Mandarin Chinese Edition.
State University of New York Press; Bilingual edition (October 2003). 540
pages. Wang Bi (Wang Pi, Fusi), 226-249 CE,
Commentary on the Tao Te
Ching.
Tao Te Ching
Chapter 15 Tao Te Ching by Lao Tzu, Circa 200 BCE
Reference to Valley, Gu, in Chapter 15 of the Tao Te Ching 谷
Open and broad as valleys
Vacant like a valley
Empty, like valleys
How empty! They resemble the valley
They were like valleys! Vast, oh
Receptive – As if an open valley
Willing and open like a deep valley
Accepting like a valley
Hollow like a cave
Hollow, like caves
Expansive as a vale
Wide and open-stretching, like a vale
Receptive! like a valley
Open-minded, like a valley
Open, like a valley
and Capacious, like a deep valley
Broad, as a valley
Open as a valley
Vacant were they, as a ravine
They were like a valley between high mountains
Open and broad as valleys
Receptive as a valley
Empty as a valley
Capacious, they were like a valley
Expansive? Like the space between hills
Yet, receptive as a hollow in the hills
Wide open, like a valley
They were empty as a valley
and Capacious, like a deep valley
How wide, like a valley
Vacant, like a valley
Vacant, like a valley
Empty, like a valley
They were lowly, like the valley
Regarding digging ditches: the steeper you slope their sides, the sooner they
will wash down
Like a valley awaiting a guest, How receptive!
Receptive, like an inviting, open valley
Taken from the 38 English language translations included on this
Chapter 15 hypertext
notebook
on the Tao Te Ching
by Lao Tzu. Compiled by Mike Garofalo, Gushen Grove, 2018.
谷 Ku, Gu, Valley, Flood Plain, Canyon, Gorge, Ravine, Channel, Hollow
Pictured as, Described as, Likened to, Imagined as, Pretended to be ...
A good area for a house, farms and a village. The Chinese character
reminds me of a house with two higher mountains in the background.
Usually, a productive valley featuring an all year river and streams; flatter,
wider, open, with good soil; and with mountains on one or two sides.
Fertile foothills and flood plains bordered by mountains like the
North Sacramento River
Valley in California, or the
Willamette River Valley
in Oregon,
or the Columbia River
Valley in Washington.
A cozy cabin at the edge of a beautiful meadow, small ponds, and creek in the foothills. Something like the Hundred Acre Wood in Ashdown Forest, England, where Winnie the Pooh and friends lived. Fantasy valleys are everywhere in art and fiction.
By "hollow" we might mean, 1. Having a hole or empty space inside. Synonyms: empty, void, unfilled, vacant. Example: The broad and green valley that lie below was largely uninhabited. 2. Without significance. Synonyms: meaningless, empty, valueless, worthless, useless, pyrrhic, nugatory, futile, fruitless, profitless, pointless. Example: He had no intentions, he felt hollow inside.
All the "Great Civilizations" from the history of the Four Corners of our Globe Earth, for the last 10,000 years, are the stories of human beings living in a valley by a river.
Channels can be natural or man made. An arroyo is a channel for flash floods in the desert. We can hollow out a cave for a larger shelter, or dig through a mountain side to create a channel for water from a productive spring. Something like the Panama Canal creates its own valley, a powerful Ku.
A rugged area, sparsely populated, where a seasonally powerful river or glaciers over the millennium have cut a steep walled canyon out of the mountains, like the Grand Canyon in Arizona, the Columbia River Gorge in Oregon, Yosemite Valley in California, or the Snake River Gorge in Idaho.
A valley offers an opening, a slit, a doorway, a crack, a corridor, a way in and out, an entrance and exit. I was born in the San Gabriel Valley of Los Angeles, California, and will die in the Columbia River Valley of Washington.
A valley recreation or vacation retreat, in a small town, in a beautiful place, a welcoming place, a resort and refuge, a safe and peaceful valley place. Packwood, Washington. Bishop, California. Tillamook, Oregon. Borrego Springs, California. Red Bluff, California. Beautiful valleys from around the earth capture our enthusiasm, fascination, and imaginations. Similar experiences are transformed in books or films into valley fantasy realms and valley kingdoms like Shangri La, Shambhala, Shaolin, a remote Alpine or Tibetan village, Sleepy Hollow.
The desired valley is verdant land, fertile, receptive to agricultural cultivation, broad and open, empty and vacant, and we are willing and accepting of the work ahead needed to survive.
The valley is the source of our food, our essential life-line, our basic way to earn our 'daily bread', our means of creating bodily energy. The valley is in many ways acknowledged, studied, respected, revered, worshipped, sacred, divine.
The valley is Female. The valley is the Vulva, the Origin, the Womb, receptive and expansive, empty of self-concern and generous, the Creative Source of the birthing of the ten thousand things necessary for our continued existence.
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Empty - Full Empty-Filling/Emptying-Full Empty/Filled
Open - Closed On - Off Future - Past
Open Minded - Fixed Thinking (Ungrounded Beliefs, Routine Views)
Vacant - Occupied Vacant/Occupied
Potential - Existent Future - Past
Wide - Narrow
Hollow - Filled Hole - Peg Female -
Male
Expansive - Limited
Receptive - Hostile Accepting - Rejecting
Light - Heavy
Flowing - Damned (Blocked)
Open - Closed Future - Past
On - Off Off - On
See also: Chapter 6 Tao Te Ching by Lao Tzu, Circa 200 BCE
See also: The Concept of the Valley Spirit: Gu Shen
The Taoism Reader
The Lunar Tao: Meditations in Harmony with the Seasons
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
One Old Philosopher's
Notebooks Research, Reading, and Reflections by Mike Garofalo.
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
Chapter 15 in the
Rambling
Taoist Commentaries by Trey Smith. The
Rambling Taoists are Trey Smith and Scott Bradley.
By Hans-Georg Moeller. Columbia University Press, 2006, 176 pages.
Valley Spirit, Gu Shen,
Concept, Chapter 6
Valley Spirit Center in Red
Bluff, California.
Sacred
Circle in the Gushen Grove.
Lao-tzu's Taoteching
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
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.
Gushen Grove Notebooks for the Tao Te Ching
Green Way Research, Valley Spirit
Center, Gushen Grove Notebooks, Vancouver, Washington
Green Way Research, 2011-2018.
Indexed and Compiled by
Michael P. Garofalo
This webpage was last modified, edited or updated on
January 23, 2018 (my 72nd birthday).
This webpage was first distributed online on February 3, 2011.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2018 CCA 4.0
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
Translating, Interpretating, Interpolating, Commenting
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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