Classic of the Way and Virtue
By Lao Tzu (Laozi)
Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington
Chapter 38 Chapter 40 Index to All the Chapters Daoism Concordance Cloud Hands Blog Commentary
Classic Book (Ching) about the Tao (Way, Nature, Patterns, Processes) and Te (Virtue, Potency, Power, Integrity, Wise Person, Sage)
Indexing, Concordance, Search Terms, Topics, Themes, Keys, Subjects
English and Chinese (Wade-Giles) Terms, Chapter #39:
Act or Make (wei),
Alive or Life (shêng), Alone or Solitary (ku), Chariot, Clear or
Pure (ch'ing), Common, Coordinated, Core, Correct or Upright (cheng),
Could or Might (chiang), Crack or Split (lieh), Creatures, Dao,
Dependent, Die or Perish (mieh), Divine or Inspired (ling), Earth
(ti), Elements, Equilibrium, Essentials, Esteem or Honor (kuei),
Fall or Stumble (chüeh), Fear (kung), Full or Filled (ying),
Fundamental, Gem or Jade (yü), Generation, Heaven (t'ien), Humble
or Humility (chien), Integration, Interrelated, King or Lord (wang),
Lowliness, Obtain or Gain (tê), Old or Ancient (hsi), One or Unity
(yi), Oneness, Origin of the Law, Peaceful or Serene (ning),
Pieces, Plentitude, Power of the Dao, Prince or Duke (hou), Procreation,
Ravine or Valley (ku), Root or Foundation or Origin (pên), Shake
or Quake (fa), Simple, Source, Spirits or Gods (shên), Steadfast,
Stone or Rock (shih), Superior or Lofty (kao), Supports, Tao, Ten
Thousand Things or Myriad (wan wu), Totality, Underpinning, Unity,
Valley, Wheel or Carriage (yü), Whole, Origin, Wither or Dissolve (hsieh),
法本. Leader, Sage, Sky,
Infinity, Plainness, Ordinary, Universe, Unrefined, Teh, Ancients.
Chapter #39 Tao Te Ching 2/12w/2021
Términos en Español,
Capítulo #39:
Uno, Firme,
Plenitud, Cielo, Tierra,
Espíritus, Valle, Criaturas,
Unidad, Equilibrio, Todo,
Origen, Carruaje, Piedra,
Interrelacionados, Coordinado,
Dependiente,
Elementos, Príncipe, Fuente,
Procreación, Generación, Integración,
Totalidad,
Humildad, Esencial, Fundamental, Simple, Común,
Piezas, Soportes,
Viejo, Antiguo,
Obtener, Ganancia, Unidad,
Puro, Claro, Pacífico, Sereno,
Espíritus, Dioses,
Divino, Inspirado,
Barranco, Valle,
Completo,
Lleno, Grieta, Ruptura,
Barranco,
Cosas, Vivo,
Vida, Príncipe, Rey, Rey,
Señor, Correcta, Vertical,
Tierra, Miedo,
Morir, Pierda, Autoestima,
Humildad, Humilde, Honra,
Superior, Elevado, Noble, Otoño, Tropezón,
Ley, Hacer, Raíz, Fundación,
Alta, Solo, Solitario, Raíz,
Origen, Rueda, Transporte,
Gema, Piedra, Roca. Líder, Sabio, Cielo,
Infinito, Llanura, Ordinario, Universo, Sin Refinar, Antiguos.
Capítulo #39
Daodejing 2/12w/2021
Electronic Concordance for all 81 Chapters of the Tao Te Ching
English Language Translations of the Tao Te Ching
"The things which from of old have got the One, the Tao, are:
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One, the Tao.
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, it would break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.
Thus it is that dignity finds its firm root in its previous meanness, and what
is lofty finds its stability in the lowness from which it rises.
Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as
'Carriages without a nave.'
Is not this an acknowledgment that in their considering themselves mean they see
the foundation of their dignity?
So it is that in the enumeration of the different parts of a carriage we do not
come on what makes it answer the ends of a carriage.
They do not wish to show themselves as elegant-looking as jade, but prefer to be
coarse-looking as an ordinary stone."
- Translated by
James Legge, 1891,
Chapter 39
"In days of old these became whole:
All things are at one with Infinity.
When humanity is centered in this oneness:
the sky remains clear and beautiful,
the earth remains pure and sustains life,
the spirit of humanity is in harmony,
the valley is the source of abundance,
all creatures reproduce, regenerate and
replenish the earth,
leaders and kings are in harmony
and nations are at peace.
When humanity focuses on the manifestations of
Infinity,
distinguishes and judges all things
and thereby forgets the oneness of Infinity:
the sky becomes cloudy with pollution,
the earth becomes a cesspool
unable to easily neutralize the many
poisons,
the spirit of humanity becomes confused
and accepts conflict as the nature of
humanity,
the valley no longer produces abundance
and what it does produce is tainted.
Leaders and kings take their nations to war
in order to control the untainted
lands,
creatures no longer reproduce, species die
out
and parts of the earth, unattended by
the myriad creatures, no longer
regenerate or replenish themselves,
the people of all nations live in conflict,
fear, hunger and depression.
Therefore, never forget that oneness is the
essence of harmony; the simple is the way of
peace.
Leaders and kings consider themselves, alone,
ridiculed
and misunderstood when they forget their
oneness with Infinity.
In confusion, they inevitably lead their nations to war.
In order to maintain peace and harmony in the land,
they must flow in the peace and harmony
of the oneness of all things.
Too much success is a sign that one has
begun to focus on manifestations and
not on Infinity,
the essence of all
manifestations.
Do not distinguish precious jade.
Remain centered in the peace and harmony
of the oneness of all things."
- Translated by
John Worldpeace, Chapter 39
"Since ancient times there have been those who have attained the subtle essence of the universe and thus become what they are.
Heaven attained the subtle essence of the universe and became clear.
Earth attained the subtle essence of the universe and became stable.
Divine spirits attained the subtle essence of the universe and became powerful.
The Valley of the Universe attained the subtle essence of the universe and became productive.
The myriad things attained the subtle essence of the universe and became prosperous.
The sages attained the subtle essence of the universe and became wise.
All became what they are by attaining the subtle essence of the universe and hence their true nature.
Extinction happens to one who violates his true nature.
Without being pure, Heaven would cease to be.
Without being stable, Earth would burst into bits.
Without maintaining their potency, spirits would disperse.
Without being productive, the vast Valley of the Universe would become exhausted.
Without being reproductive, the myriad things would perish.
Without fortifying themselves with integral virtue, sages would stumble and fall.
Greatness is rooted in plainness,
just as the low forms the foundation of the high.
Realizing this, the ancient sovereigns were content to style themselves as desolate, unworthy, and needy.
Therefore, one who does not separate his being from the nature of the universe follows the Integral Way.
He has no wish to sound like jingling jade pendants in order to court a good name,
nor like the rumbling of a stone rolling from a cliff in order to create a bad name.
Each one should work on one's own subtle spiritual integration with the subtle essence of the universe."
- Translated by
Hua Ching Ni, 1995, Chapter 39
"In harmony with the Tao,
the sky is clear and spacious,
the earth is solid and full,
all creature flourish together,
content with the way they are,
endlessly repeating themselves,
endlessly renewed.
When man interferes with the Tao,
the sky becomes filthy,
the earth becomes depleted,
the equilibrium crumbles,
creatures become extinct.
The Master views the parts with compassion,
because he understands the whole.
His constant practice is humility.
He doesn't glitter like a jewel
but lets himself be shaped by the Tao,
as rugged and common as stone."
- Translated by
Edwin Shaw, 1996, Chapter 39
"Achievement of oneness in the past includes:
The heaven that became clear,
The earth that became peaceful,
The soul that became sensitive,
And kings that became the world's leaders.
The following can be inferred:
The heaven will break
If it can by no means clear up;
The earth will be wasteland
If it can by no means be peaceful;
The soul will die out
If it can by no means be sensitive;
And kings will go rampant
If they can by no means lead the world.
Therefore,
Nobility is rooted in the ordinary people,
And the high is based on the low.
The kings take names
Like "the Isolated," "the Helpless," or "the Wicked,"
Just because they appreciate their roots and bases.
Therefore,
The most glorious does not seek after glory,
And the wisest does not seek to be the beautiful jade
But the unrefined rough rock."
- Translated by
Liu Qixuan, Chapter 39
"Of old these ones attained to unity:
Heaven attained it, thereby it is pure,
Earth attained it, thereby it is steady,
Spirits attained it, thereby they have soul,
Valleys attained it, thereby they are Idled,
The myriad things attained it, thereby live,
Princes and kings, and thereby they became
The standard of the world, by upright rule,
And what produced all this is Unity.
Heaven, but for some source of pureness nothing could maintain,
But for some source of steadiness Earth would be rent in twain,
Spirits, but for some source of spirit power, soon would fail,
And if the vales had not some source, then drouth would soon prevail.
Without some source of life all living creatures soon would die,
Princes and kings, by self-esteem alone, would helpless lie,
And here one sees that noble things are rooted in the base,
That loftiness, but for the lowly, soon would lose its place;
So prince and king describe themselves as orphans, lonely men,
As carriages which have no wheels on which to run again,
Is not this an acknowledgment that they are rooted in
The fabric of inferior things, and with the lowly kin?
Enumerate the different parts which go to make a cart,
Take it to pieces, and not one will play a useful part,
Hence men do not desire, like gems, to dwell in single state,
Nor be let drop, like
pebble-stones, in masses congregate."
- Translated by
Isaac Winter Heysinger, 1903, Chapter 39
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2011-2021 CCA 4.0
By Alexander Simkins. 
By Derek Lin.
By Ming-Dao Deng.
By Benjamin Hoff.
By Ming-Dao Deng.
Translated by Thomas Cleary.
"From of old these things have obtained oneness:
Heaven by oneness becometh pure.
Earth by oneness can endure.
Minds by oneness souls procure.
Valleys by oneness repletion secure.
All creatures by oneness to life have been called.
And kings were by oneness as models installed.
Such is the result of oneness.
Were heaven not pure it might be rent.
Were earth not stable it might be bent.
Were minds not ensouled they'd be impotent.
Were valleys not filled they'd soon be spent.
When creatures are lifeless who can their death prevent?
Are kings not models, but on haughtiness bent,
Their fall, forsooth, is imminent.
Thus, the nobles come from the commoners as their root, and the high rest
upon the lowly as their foundation.
Therefore, princes and kings call themselves
orphaned, lonely, and unworthy.
Is this not because they take lowliness as their
root?
The several parts of a carriage are not a carriage.
Those who have become a unity are neither anxious to be praised with
praise like a gem, nor disdained with disdain like a stone."
- Translated by
Daisetsu Teitaro Suzuki and
Paul Carus, 1913, Chapter 39
"You
needn't search for power
You already have it all
To seek outside your empty core
Is looking for a fall
The
seer doesn't do a thing
But sees that all is finished
Foolish people run about
And leave totality diminished
Goodness
must be doing
And justice never is complete
Propriety can't satisfy
Obedience is forced defeat
When
totality is lost
Goodness comes to take its place
Followed by propriety
Bewilderment and end of grace
The
seer sees periphery
But also sees the open core
And thus the seer sees the whole
And dwells therein forevermore"
- Translated by
Jim Clatfelder, 2000, Chapter 39
"From old, these may have harmony with the One:
Heaven in harmony with the One becomes clear.
Earth in harmony with the One becomes stable.
Mind in harmony with the One becomes inspired.
Valleys in harmony wiht the One become full.
All Things in harmony with the One becomes creawtive.
Leaders in harmony with the One becomes incorruptible in the world.
These were attained through Oneness.
Heaven without clarity would probably crack.
Earth without stability would probably quake.
Mind without inspiration would probably sleep.
Valleys without fullness would probably dry up.
All Things without creativity would probably die off.
Leaders without incorruptible ways would probably stumble and fall.
Indeed, the high-placed stem from teh humble;
The elevated are based upon the lowly.
This is why leaders call themselves
Alone, lonely, and unfavored.
Is this not because they stem form the humble and common?
Is it not?
Therefore, attain honor without being honored.
Do not desire to shine like jade; wear ornaments as if they were stone."
- Translated by
R. L. Wing, 1986, Chapter 39
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 WaleyLifestyle Advice from Wise Persons
"In mythical times all things were whole:
All the sky was clear,
All the earth was stable,
All the mountains were firm,
All the riverbeds were full,
All of nature was fertile,
And all the rulers were supported.
But, losing clarity, the sky tore;
Losing stability, the earth split;
Losing strength, the mountains sank;
Losing water, the riverbeds cracked;
Losing fertility, nature disappeared;
And losing support, the rulers fell.
Rulers depend upon their subjects,
The noble depend upon the humble;
So rulers call themselves orphaned, hungry and alone,
To win the people's support."
- Translation by
Peter Merel, 1992, Chapter 39
A Chinese Language Version of Chapter 39 of
the Tao Te Ching by Lao Tzu
A
note
on my style of displaying the Chinese characters of the Tao Te Ching
昔之得一者.
天得一以清.
地得一以寧.
神得一以靈.
谷得一以盈.
萬物得一以生.
侯王得一以為天下貞.
其致之.
天無以清 將恐裂.
地無以寧 將恐發.
神無以靈
將恐歇.
谷無以盈 將恐竭.
萬物無以生將恐滅.
侯王無以貴高將恐蹶.
故貴以賤為本.
高以下為基.
是以侯王自稱孤寡不穀.
此非以賤為本耶非乎.
故致數譽無譽.
不欲琭琭如玉.
珞珞如石.
- Chinese characters, Tao Te Ching, Chapter 39
hsi chih tê yi chê.
t'ien tê yi yi ch'ing.
ti tê yi yi ning.
shên tê yi yi ling.
ku tê yi yi ying.
wan wu tê yi yi shêng.
hou wang tê yi yi wei t'ien hsia chên.
ch'i chih chih.
t'ien wu yi ch'ing chiang k'ung lieh.
ti wu yi ning chiang k'ung fa.
shên wu yi ling chiang k'ung hsieh.
ku wu yi ying chiang k'ung chieh.
wan wu wu yi shêng chiang k'ung mieh.
hou wang wu yi kuei kao chiang k'ung chüeh.
ku kuei yi chien wei pên.
kao yi hsia wei chi.
shih yi hou wang tzu wei ku kua pu ku.
tz'u fei yi chien wei pên hsieh fei hu.
ku chih shu yü wu yü.
pu yü lu lu ku yü.
lo lo ju shih.
- Wade-Giles Romanization, Tao Te Ching,
Chapter 39
Audio Version in Chinese of Chapter 39 of the Tao Te Ching
xi zhi de yi zhe.
tian de yi yi qing.
di de yi yi ning.
shen de yi yi ling.
gu de yi yi ying.
wan wu de yi yi sheng.
hou wang de yi yi wei tian xia zhen.
qi zhi zhi.
tian wu yi qing jiang kong lie.
di wu yi ning jiang kong fa.
shen wu yi ling jiang kong xie.
gu wu yi ying jiang kong jie.
wan wu wu yi sheng jiang kong mie.
hou wang wu yi gui gao jiang kong jue.
gu gui yi jian wei ben.
gao yi xia wei ji.
shi yi hou wang zi wei gu gua bu gu.
ci fei yi jian wei ben ye
fei hu?
gu zhi shu yu wu yu.
bu yu lu lu ru yu.
luo luo ru shi.
- Pinyin
Romanization, Daodejing, Chapter 39
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.
"Of old, these came to be in possession of the One:
Heaven in virtue of the One is limpid;
Earth in virtue of the One is settled;
Gods in virtue of the One have their potencies;
The valley in virtue of the One is full;
The myriad creatures in virtue of the One are alive;
Lords and princes in virtue of the One become leaders of the empire.
It is the One that makes these what they are.
Without
what makes it limpid heaven might split;
Without what makes it settled earth might sink;
Without what gives them their potencies gods might spend themselves;
Without what makes it full the valley might run dry;
Without what keeps them alive the myriad creatures might perish;
Without what makes them leaders lords and princes might fall.
Hence
the superior must have the inferior as root;
The high must have the low as base.
Thus
lords and princes refer to themselves as 'solitary', 'desolate', and 'hapless'.
This is taking the inferior as root, is it not?
Hence
the highest renown is without renown,
Not wishing to be one among many like jade
Nor to be aloof like stone."
- Translated by
D. C. Lau, 1963, Chapter 39
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
"In harmony with the Tao,
the sky is clear and spacious,
the earth is solid and full,
all creature flourish together,
content with the way they are,
endlessly repeating themselves,
endlessly renewed.
When man interferes with the Tao,
the sky becomes filthy,
the earth becomes depleted,
the equilibrium crumbles,
creatures become extinct.
The Master views the parts with compassion,
because he understands the whole.
His constant practice is humility.
He doesn't glitter like a jewel
but lets himself be shaped by the Tao,
as rugged and common as stone."
- Translated by
Stephen Mitchell, Chapter 39
"Among the ancient holders of the One:
Heaven that holds the One becomes clear and bright;
Earth that holds the One becomes steady;
Gods that hold the One become efficacious;
Valleys that hold the One become full;
All creatures that hold the One become alive;
Lords and leaders who hold the One become leaders of the human world.
By inference Heaven might split without what makes it clear and bright;
Earth might shake without what makes it steady;
Gods might disappear without what makes them efficacious;
Valleys might go dry without what makes them full;
All creatures might die out without what makes them alive;
Lords and kings might fall without what makes them leaders.
That is why the humble is the root of the noble,
And the high is based on the low.
That is why lords and kings call themselves "the solitary", "the few" and "the unkind".
Does not this take the humble as the root (of the noble)?
Does this not?
Hence the highest honor does not need honoring.
It is better, therefore, to be a hard stone than a beautiful piece of jade."
- Translated by
Gu Zhengkun, Chapter 39
"The masters of old attained unity with the Tao.
Heaven attained unity and became pure.
The earth attained unity and found peace.
The spirits attained unity so they could minister.
The valleys attained unity that they might be full.
Humanity attained unity that they might flourish.
Their leaders attained unity that they might set the example.
This is the power of unity.
Without unity, the sky becomes filthy.
Without unity, the earth becomes unstable.
Without unity, the spirits become unresponsive and disappear.
Without unity, the valleys become dry as a desert.
Without unity, human kind can't reproduce and becomes extinct.
Without unity, our leaders become corrupt and fall.
The great view the small as their source,
and the high takes the low as their foundation.
Their greatest asset becomes their humility.
They speak of themselves as orphans and widows,
thus they truly seek humility.
Do not shine like the precious gem,
but be as dull as a common stone."
- Translated by
John H. McDonald, 1996, Chapter 39
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2011-2021 CCA 4.0
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
"The ancients attained oneness.
Heaven attained oneness and became clear.
Earth attained oneness and became stable.
Spirits attained oneness and became divine.
The valleys attained oneness and became fertile.
Creatures attained oneness and lived and grew.
Kings and nobles attained oneness and became leaders.
What made them so is oneness.
Without clarity, heaven would crack.
Without stability, the earth would quake.
Without divinity, spirits would dissipate.
Without fertility, the valleys would be barren.
Without life and growth, creatures would die off.
Without leadership, kings and nobles would fall.
Therefore humility is the basis for nobility,
and the low is the basis for the high.
Thus kings and nobles call themselves
orphans, lonely, and unworthy.
Do they not depend upon the common people for support?
Dismantle the parts of a chariot, and there is no chariot.
Rather than tinkle like jade, rumble like rocks."
- Translated by
Sanderson Beck, 1996, Chapter 39
"At the
origin each
thing was whole and all
things were connected.
In their
wholeness they found clarity and
serenity.
In their connection, they
were sacred.
People, too, were
whole, unified with each other,
integral
to the world, each one a ruler, each one
pure.
Remain
in the primordial purity and the
sky will become clear;
the
earth will find peace;
the
spirit, strength;
the
valley, water;
living
things, growth;
leaders,
integrity.
Humility
is the source of nobility.
The low
is the foundation of the exalted.
Root
yourself in responsibility.
Quiet
yourself."
- Translated by
Crispin Starwell, Chapter 39
"There
were those in ancient times possessed of the One;
Through possession of the One, the Heaven was clarified,
Through possession of the One, The Earth was stabilized,
Through possession of the One, the gods were spiritualized,
Through possession of the One, the valleys were made full,
Through possession of the One, all things lived and grew,
Through possession of the One, the princes and dukes
became the ennobled of the people.
- that was how each became so.
Without
clarity, the Heavens would shake,
Without stability, the Earth would quake,
Without spiritual power, the gods would crumble,
Without being filled, the valleys would crack,
Without the life-giving power, all things would perish,
Without the ennobling power, the princes and dukes would stumble.
therefore the nobility depend upon the common man for support,
And the exalted ones depend upon the lowly for their base.
That
is why the princes and dukes call themselves
"the orphaned," "the lonely one," "the unworthy."
Is is not true then that they depend upon the common man for support?
Truly, take down the parts of a chariot,
And there is no chariot (left).
Rather than jingle like the jade,
Rumble like the rocks."
- Translated by
Lin Yutang, 1955, Chapter 39
Tao Te Ching
Lao Tzu: Tao Te Ching
Translated by Livia Kohn
Dao De Jing: The Book of the Way
"The wholeness
of life has, from of old, been made manifest in its parts:
Clarity has been made manifest in heaven,
Firmness in earth,
Purity in the spirit,
In the valley conception,
In the river procreation;
And so in a leader ate the people made manifest
For wholeness of use.
But for clarity heaven would be veiled,
But for firmness earth would have crumbled,
But for purity spirit would have fumbled,
But for conception the valley would have failed,
But for procreation the river have run dry;
So, save for the people, a leader shall die:
Always the low carry the high
On a root for growing by.
What can stand lofty with no low foundation?
No wonder leaders of a land profess
Their stature and their station
To be servitude and lowliness!
If rim and spoke and hub were not,
Where would be the chariot?
Who will prefer the jingle of jade pendants if
He once has heard stone growing in a cliff!"
- Translated by
Witter Bynner, 1944, Chapter 39
"Those of ancient times attained oneness.
Heaven attained oneness and became clear;
Earth attained oneness and became calm;
Spirits attained oneness and became divine;
Valleys attained oneness and became full;
All things attained oneness and came to life;
Dukes and kings attained oneness and became models for the world.
All was achieved by oneness.
Heaven, without [oneness], becoming clear, might crack;
Earth, without [oneness], becoming calm, might explode;
Spirits, without [oneness], becoming divine, might be exhausted;
Valleys, without [oneness], becoming full, might dry up;
All things, without [oneness], receiving life, might perish;
Dukes and kings, without [oneness], becoming honorable, might fall.
Therefore, the superior takes the inferior as its root.
The high recognizes the low as its foundation.
Therefore, dukes and kings call themselves
"the lonely one", "the little one", and "the worthless one".
Is this not to recognize the lowly as the root?
Is not this?
Therefore, those who wish for great reputation have no reputation.
We do not want to be bright as jade or hard as stone."
- Translated by
Yi Wu, Chapter 39
"Since time began,
this is what it’s meant
to be in touch with Tao:
Tao made the heavens clear.
Tao made the earth solid.
Tao made our spirits strong.
Tao made the valleys fertile.
Tao gave all living things life.
Tao gave rulers authority.
Without Tao,
the heavens would collapse.
Without Tao,
the earth would crumble.
Without Tao,
our spirits would fade away.
Without Tao,
the valleys would dry up.
Without Tao,
all life would become extinct.
Without Tao,
rulers would stumble and fall.
Humility gives us power.
Our leaders should think of themselves
as insignificant, powerless,
unworthy of their stature.
Isn’t that what humility is all about?
Be strong,
but pay no attention to hollow praise.
Don’t call attention to yourself.
Don’t make a scene."
- Translated by
Ron
Hogan, 1995, Chapter 39
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
"These are they which from of Old have obtained Unity.
Heaven obtained Unity by purity;
he earth obtained Unity by repose;
Spiritual beings obtained Unity by lack of bodily form;
The valleys obtained Unity by fulness;
All beings obtained Unity by life;
Princes and people obtained Unity by being under the rule of Heaven.
These all obtained permanence by Unity.
The innermost of Heaven is purity, if not so, it would be obscured;
The innermost of Earth is repose, it not so, it would disintegrate;
The innermost of spiritual beings is lack of bodily form, if not so, they would die;
The innermost of valleys is fulness of water, if not so, they would be sterile;
The innermost of creatures is life, if not so, they would perish.
The high honour of prince and people is in their being together under
the rule of Inner Life, if not so, they would soon lose harmony,
The root of honour is in humility,
The standpoint of high estate is in lowliness.
That is why prince and people call themselves orphans, solitary men, chariots without wheels.
The active principle of their Unity is in lowliness.
Who can deny this?
If you take a chariot to pieces, you have no chariot (it has lost its Unity).
Do not desire to be isolated as a single gem, nor to be lost in a crowd as pebbles on the beach."
- Translated by
Isabella Mears, 1916, Chapter 39
"Those are in tune with the ancient One are:
Heaven becomes clear through one,
Earth becomes peaceful through one,
The spirit becomes vigorous through one,
The Valley becomes abounding through one,
Ten Thousand Things are born through one,
Kings and lords become leaders of the universe,
All these accomplishments are through one.
Unless heaven should become clear, it might fall apart.
Unless earth should become peaceful, it might be quaked.
Unless the spirit should become vigorous, it might be exhausted.
Unless the valley should become abounding, it might be draught.
Unless the Ten Thousand Things should are born, they might be extinct.
Unless kings and lords should become leaders, they might be destroyed.
Therefore, the noble is rooted in the humble,
The up is rooted in the down,
Therefore kings and lords call themselves “orphaned,” “widowed,” and “fruitless.”
Isn't this to make the humbleness their roots? Isn't it?
Too much honoring are no longer the honor,
They do not want to be dazzling like jade,
They want to be humble like stones."
- Translated by
Eichi Shimomisse, 1998, Chapter 39
"Of old, these attained the One: Heaven attaining the One Became clear.
Earth attaining the One Became stable.
Spirits attaining the One Became
sacred.
Valleys attaining the One Became bountiful.
Myriad beings attaining the
One Became fertile.
Lords and kings attaining the One Purified the
world.
If Heaven were not clear, It might split.
If Earth were not stable, It might erupt.
If spirits were not sacred, They might fade.
If valleys were not bountiful, They might wither.
If myriad beings were
not fertile, They might perish.
If rulers and lords were not noble, They
might stumble.
Therefore, Noble has humble as its root, High has low as its foundation.
Rulers and lords call themselves Poor and lonely orphans.
Isn't this using humility as a root?
They use many carriages, But have no carriage;.
They do not desire to glisten like jade, But drop like a stone."
- Translated by
Stephen Addis, 1993, Chapter 39
Further Teachings of Lao-Tzu: Understanding the Mysteries (Wen
Tzu)
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
"Certain things have, by unity, lasted from most ancient times, namely:-
The transparency of Heaven;
The steadfastness of Earth;
The incorporeality of spirits;
The watery plenitude of valleys;
The life of all creations;
The government of kings and princes;
All these endure by unity.
But for the cause of its transparency Heaven would be in danger of obscuration.
But for the cause of its steadfastness the Earth would be in danger of disintegration.
But for the cause of their incorporeality spirits would be in danger of decease.
But for the cause of their plenitude the valleys would be in danger of sterility.
But for the cause of their vitality all creation would be in danger of destruction.
But for the cause of their honour and greatness princes and kings would be in danger of an overthrow.
Herein we see how honour is derived from that which is without
distinction; and how greatness rests upon, and is sustained by, that
which is insignificant.
Hence do princes and kings call themselves "orphans," "solitary men," and "chariots without wheels."
Do they not thereby acknowledge their authority to be vested in, and supported by, their superiors?
Who can deny it?
Surely "a chariot without wheels" is no chariot at all!
It is as hard for a man to be isolated like a single gem as to be lost in the crowd like a common pebble."
- Translated by
Walter Gorn Old, 1904, Chapter 39
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"Those of old that attain the One:
Heaven attains the One thus is clear,
Earth attains the One thus is peaceful,
Spirits attain the One thus are efficacious,
Valleys attain the One thus are replenished,
Ten thousand beings attain the One thus come to be,
Princes and barons attain the One thus are exalted in the world.
All because they attain the One.
Heaven, without that which renders it clear, might crack,
Earth, without that which renders it peaceful, might explode,
Spirits, without that which makes them efficacious, might cease,
Valleys, without that which replenishes them, might become empty,
Ten thousand beings, without that which sustains them in existence, might become extinct,
Barons and kings, without that which exalts them to high positions, might be toppled.
Therefore the exalted is rooted in the humble,
The high has the low for foundation.
Therefore barons and kings call themselves orphaned, widowed and unworthy.
Is this not taking the humble for one's root?
Is it not?
Therefore the most famous has no fame.
Do not tinkle like jade,
Or chime like stones!"
- Translated by
Ellen Marie Chen, 2000, Chapter 39
"Die einst das Eine erlangten:
Der Himmel erlangte das Eine und wurde rein.
Die Erde erlangte das Eine und wurde fest.
Die Götter erlangten das Eine und wurden mächtig.
Das Tal erlangte das Eine und erfüllte sich.
Alle Dinge erlangten das Eine und entstanden.
Könige und Fürsten erlangten das Eine
und wurden das Vorbild der Welt.
Das alles ist durch das Eine bewirkt.
Wäre der Himmel nicht rein dadurch, so müßte er bersten.
Wäre die Erde nicht fest dadurch, so müßte sie wanken.
Wären die Götter nicht mächtig dadurch,
so müßten sie erstarren.
Wäre das Tal nicht erfüllt dadurch,
so müßte es sich erschöpfen.
Wären alle Dinge nicht erstanden dadurch,
so müßten sie erlöschen.
Wären die Könige und Fürsten nicht erhaben dadurch,
so müßten sie stürzen.
Darum: Das Edle hat das Geringe zur Wurzel,
Das Hohe hat das Niedrige zur Grundlage.
Also auch die Fürsten und Könige:
Sie nennen sich, Einsam, Verwaist, Wenigkeit.
Dadurch bezeichnen sie das Geringe als ihre Wurzel.
Oder ist es nicht so?
Denn: Ohne die einzelnen Bestandteile eines Wagens
gibt es keinen Wagen.
Wünsche nicht das glänzende Gleißen des Juwels,
sondern die rohe Rauheit des Steins."
- Translated by
Richard Wilhelm, 1911, Chapter 39
"Das Einfach-Eine - Wurzel aller Vielgestaltigkeitim Sein
Alles hohe Seyn ist Ausgliederung aus dem All-Einen,
in sich selber wieder eins:
Der Himmel erlangte die Einheit, daher seine klare Ordnung.
Die Erde erlangte die Einheit, daher ihre Festigkeit.
Die geistigen Kräfte erlangten die Einheit,
daher ihre Wirksamkeit.
Alles Empfängliche erlangte die Einheit,
daher seine Erfüllung.
Alles Lebendige erlangte die Einheit,
daher seine Fruchtbarkeit.
Selbst die Herrscher erlangten die Einheit,
daher ihre Vorbildlichkeit.
Alles ist durch die Einheit bewirkt.
Ohne klare Ordnung würde der Himmel wohl reißen.
Ohne ihre Festigkeit müsste sich die Erde wohl auflösen.
Ohne ihre Wirksamkeit
würden die geistigen Gestaltungskräfte wohl versagen.
Ohne seine Erfüllung bliebe alles Empfängliche wohl leer.
Ohne seine Fruchtbarkeit
müsste alles Lebendige wohl vergehen.
Ohne ihr vorbildliches Wirken
würden die Herrscher wohl gestürzt werden.
Der Weyse weiß, daß alles Edle im Einfachen wurzelt,
daß alles Erhabene sich auf Niedrigem aufbaut.
Daher betrachten sich auch die Fürsten und Könige
als hilflose, verlassene und geringe Diener,
wissend, daß auch sie im Einfach-Einen gründen.
Oder stimmt es nicht?
(Alles muß in seiner wesenhaften Einheit bleiben:)
Wer einen Wagen zerlegt, hat keinen Wagen mehr.
Wer wie ein Edelstein glänzen will,
ist nicht echt und fällt doch nur,
gleich einem gewöhnlichen Stein, tönend herab."
- Translated
by Rudolf
Backofen, 1949, Chapter 39
"In the remote past there were those who attained the One.
Attaining the One, heaven is clear.
Attaining the One, earth is calm.
Attaining the One, God is holy.
Attaining the One, the cave is full.
Attaining the One, ten thousand creatures come into life.
Attaining the One, kings and princes become sovereign rulers of the world.
All of them are what they are by virtue of the one.
If heaven were not clear, it would fall to pieces.
If earth were not calm, it would quake.
If God were not holy, he would cease from being.
If the fountain were not full, it would dry up.
If ten thousand creatures did not come to life, they would perish.
If kings and princes were not supreme, they would stumble and fall.
Hence, humility is the root of greatness.
The high is built upon the foundation of the low.
That is why kings and princes style themselves "the solitary one," "the
little one," and "the worthless one".
Is this not enough to prove that humility serves as root?
Therefore extreme honor means no honor.
Do not wish to shine like jade and be aloof like stone."
- Translated by
Tien Cong Tran, Chapter 39
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2011-2021 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
"From of old the things that have acquired Unity are these:
Heaven by Unity has become clear;
Earth by Unity has become steady;
The Spirit by Unity has become spiritual;
The Valley by Unity has become full;
All things by Unity have come into existence;
Princes and kings by Unity have become rulers of the world.
If heaven were not clear, it would be rent.
If earth were not steady it would be tumbled down.
If the Spirit were not active, it would pass away.
If the Valley were not full, it would be dried up.
If all things were not existing, they would be extinct.
If princes and kings were not rulers, they would be overthrown.
The noble must be styled in terms of the humble;
The high must take the low as their foundation.
Therefore princes and kings must call themselves 'the ignorant', 'the virtueless' and 'the unworthy'.
Does this not mean that they take the humble as their root?
What men hate most are 'the ignorant', 'the virtueless' and 'the unworthy'.
And yet princes and kings chose them as their titles.
Therefore the highest fame is to have no fame.
Thus kings are increased by being diminished;
They are diminished by being increased.
It is undesirable to be as prominent as a single gem,
Or as monotonously numerous as stones."
- Translated by
Ch'u Ta-Kao, 1904, Chapter 39
These things in the past obtained the One:
The heavens obtained the One through clearness.
The earth obtained the One through stability.
The spirits obtained the One through supernatural powers.
The valley obtained the One through being filled.
The rulers obtained the One through acting in a way that brings
everything in the world to a straight course.
It is said:
The heavens must not stop being clear or there would be anxiety
that it would split apart.
The earth must not stop being stable or there would be anxiety
that it would crumble.
The spirits must not stop having supernatural power or there
would be anxiety that they would become impotent.
The valley must not stop being able to be filled or there would
be anxiety that it will be glutted.
The rulers must not stop being valued for their high position or
there would be anxiety that they would fall.
Therefore,
Some things must be valued, yet that is based on their
devaluation.
Some things must be lofty, yet their foundation is built on what
is below.
So, it’s only natural for rulers to speak about themselves as
alone, isolated and “The One Without Grain”.
Is this how they devalue their own competency?
What a contradiction.
Therefore they cause their carriages to be counted while
claiming they have none.
It is correct therefore for them not to want to shine like
sparkling jade charms which attract attention.
Being hard and cold like a rock."
- Translated by
Nina
Correa, 2005, Chapter 39
"In ancient times there was unity.
Heaven benefited from unity and became pure.
Earth benefited from unity and became stabilized.
The soul benefited from unity and became divine.
The valleys benefited from unity and became bountiful.
Ten-thousand things (everything) benefited from unity and were born.
All people benefited from unity and became Heaven below’s (the sacred
body's) high principle.
They achieved this.
Without purity, fear would split Heaven apart.
Without solidity, fear would cause the Earth to crumble.
Without divinity, fear would shut down the soul.
Without abundance, fear would deplete the valleys.
Without birth, fear would cause the ten-thousand things to perish.
Without taking in hand their exalted treasure, fear would cause the people
to stumble.
Thus, value is rooted in humble action.
High positions are humble and form the foundation.
When people say orphans and widows are not worthy, it surely is not the root
of humble action.
Surely not!
Therefore, looking for praise does not bring success.
Do not desire to sparkle, sparkle like a jewel.
Instead, resemble a necklace, a necklace of rocks."
- Translated by
Alan Sheets and Barbara Tovey, 2002, Chapter 39
"Voici les choses qui jadis ont obtenu l'Unité.
Le ciel est pur parce qu'il a obtenu l'Unité.
La terre est en repos parce qu'elle a obtenu l'Unité.
Les esprits sont doués d'une intelligence divine parce qu'ils ont obtenu l'Unité.
Les vallées se remplissent parce qu'elles ont obtenu l'Unité.
Les dix mille êtres naissent parce qu'ils ont obtenu l'Unité.
Les princes et rois sont les modèles du monde parce qu'ils ont obtenu l'Unité.
Voilà ce que l'unité produit.
Si le ciel perdait sa pureté, il se dissoudrait;
Si la terre perdait son repos, elle s'écroulerait;
Si les esprits perdaient leur intelligence divine, ils s'anéantiraient;
Si les vallées ne se remplissaient plus, elles se dessécheraient;
Si les dix mille êtres ne naissaient plus, ils s'éteindraient;
Si les princes et les rois s'enorgueillissaient de leur noblesse et de leur
élévation, et cessaient d'être les modèles du monde, ils seraient renversés.
C'est pourquoi les nobles regardent la roture comme leur origine; les hommes
élevés regardent la bassesse de la condition comme leur premier fondement.
De là vient que les princes et les rois s'appellent eux-mêmes orphelins, hommes
de peu de mérite, hommes dénués de vertu.
Ne montrent-ils pas par là qu'ils regardent la roture comme leur véritable
origine?
Et ils ont raison!
C'est pourquoi si vous décomposez un char, vous n'avez plus de char.
Le sage ne veut pas être estimé comme le jade, ni méprisé comme la pierre."
- Translated by
Stanislas
Julien, 1842, Chapter 39
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
"De las cosas antiguas no faltan las que alcanzaron la
Unidad:
El Cielo alcanzó la Unidad y se hizo diáfano;
La Tierra alcanzó la Unidad y se volvió tranquila;
El Chi alcanzó la Unidad y se hizo poderoso;
Los manantiales alcanzaron la Unidad y quedaron colmados;
Los diez mil seres alcanzaron la Unidad y pudieron reproducirse;
Los reyes y príncipes alcanzaron la Unidad y se
convirtieron en gobernantes soberanos del mundo.
Todos ellos son lo que son en virtud de la Unidad.
Si el Cielo no fuera diáfano, estallaría en pedazos;
Si la Tierra no estuviera tranquila, se derrumbaría en fragmentos;
Si los manantiales no estuvieran colmados, se secarían;
Si el Chi no fuera poderoso, dejaría de existir;
Si los diez mil seres no pudieran reproducirse,
acabarían por extinguirse;
Si los reyes y príncipes no fueran los gobernantes soberanos, vacilarían y
caerían sus imperios.
Por esto, lo humilde es la raíz de la nobleza.
Por sobre el pueblo se funda la aristocracia.
Es por esto por lo que reyes y príncipes se denominan a sí mismos
"El Desvalido", "El Ignorante" y "El Indigno".
Esto es porque ellos saben que dependen del humilde.
Por lo tanto, el honor máximo es de aquel que no lo pretende.
El Sabio no prefiere ser como el jade,
sino como el más vulgar guijarro."
- Translation from
Wikisource, 2013, Capítulo
39
"De las cosas antiguas no faltan las que alcanzaron la Unidad.
El cielo alcanzó la Unidad y se hizo diáfano;
la tierraalcanzó la Unidad y
se volvió tranquila;
los espíritusalcanzaron la Unidad y se llenaron de
poderes místicos;
los manantialesalcanzaron la Unidad y quedaron colmados;
las diez mil criaturas alcanzaronla Unidad y pudieron reproducirse;
los
señores y príncipesalcanzaron la Unidad y se convirtieron en gobernantes
soberanos del mundo.
Todos ellos son lo que son en virtud de la Unidad.
Si el cielo no fuera diáfano, estallaría en pedazos;
si la tierra no
estuviera tranquila, se derrumbaría en fragmentos;
si los manantiales no
estuvieran colmados, se secarían;
si los espíritusno estuvieran llenos de
poderes místicos, dejarían de existir;
si las diez mil criaturas no pudieran
reproducirse, llegarían aextinguirse;
si los señores y príncipes no fueran
los gobernantessoberanos, vacilarían y caerían.
Es verdad, la humildad es la raíz de la que brota la grandeza,
y lo elevado
ha de construirse sobre los cimientos de lo humilde.
Es por esto por lo que señores y príncipes se denominana
sí mismos "El
Desvalido", "El Ignorante" y "El Indigno".
Tal vez, ellos también se dan cuenta de que dependen de lo humilde.
En verdad, demasiado honor equivale a ningún honor.
No es de sabios brillar como jade ni resonar como los sonajeros depiedras."
- Translated into Spanish by
Alfonso Colodrón from
the English translation by John C. H. Wu, 1993, Tao Te Ching, Capítulo
39
"En tiempos míticos todas las cosas estaban completas:
Todo el cielo estaba despejado,
Toda la tierra era estable,
Todas las montañas eran altas,
Todos los ríos estaban llenos,
Toda la Naturaleza estaba viva,
Todos los gobernantes eran apoyados.
Pero sin claridad, el cielo se nubla;
Sin estabilidad, la tierra se rompe;
Sin fuerza, la montaña se erosiona;
Sin agua, el río se seca;
Sin vida, la Naturaleza se agosta;
Sin apoyo, los gobernantes caen.
Así pues, los gobernantes dependen de su gente,
El noble depende del humilde;
Y los gobernantes se muestran a si mismos huerfanos, solitarios o
imposibilitados,
Para ganar el apoyo del pueblo.
La completitud no gana apoyos.
Así pues, hay debilidad en el poder,
Y poder en la debilidad;
Antes que tintinear como el jade,
Uno debería retumbar como las piedras."
- Translated by
Antonio Rivas Gonzálvez, 1998, Tao Te Ching, Capítulo 39
"En tiempos míticos todas las cosas eran enteras:
Todo el cielo estaba despejado,
Toda la tierra estaba estable,
Todas las montañas eran firmes,
Todos los lechos de los ríos estaban llenos,
Toda la naturaleza era fértil,
Y todos los gobernantes fueron apoyados.
Pero, perdiendo claridad, el cielo se arrancó;
Perder estabilidad, la tierra se divide;
Perder fuerza, las montañas se hundieron;
Perder el agua, los lechos de los ríos se agrietaron;
Perder la fertilidad, la naturaleza desapareció;
Y perdiendo apoyo, los gobernantes cayeron.
Los gobernantes dependen de sus súbditos,
Los nobles dependen de los humildes;
Así que los gobernantes se llaman huérfanos, hambrientos y solos,
Para ganar el apoyo del pueblo".
- Translated into English by
Isaac
Peter Merel,
1992, Chapter 39.
Spanish version from
Michael P.
Garofalo.
"Todo lo primordial alcanza la unidad.
Alcanzada la
unidad el cielo se aclara.
Alcanzada !a unidad la tierra se hace
firme.
Alcanzada la unidad los espíritus se hacen poderosos.
Alcanzada la unidad
el valle se llena.
Alcanzada la unidad !os diez mil seres se vuelven
reproductivos.
Alcanzada la unidad príncipes y reyes se vuelven señores del
mundo.
Todos son lo que son por virtud de la unidad.
Si el cielo no fuera
claro podría caerse en pedazos.
Si la tierra no fuera firme podría
desmoronarse.
Si los espíritus no tuviesen poderes dejarían de existir.
Si el
valle no tuviera lo que lo llena podría secarse.
Si los diez mil seres no fueran
reproductivos podrían desaparecer.
Si príncipes y reyes no fueran señores del
mundo serían destronados.
Lo que es grande hace de lo humilde su raíz.
Lo que
está en alto se fundamenta en lo que está abajo.
Esta es la razón por la cual
príncipes y reyes se califican a sí mismos, pequeños, desamparados a
inútiles.
¿No será porque quizá reconocen la humildad de su raíz?
Es por eso que
un carro es más que la suma de sus piezas.
Por lo tanto, el jade siendo jade nunca deja de ser piedra."
- Translation from
Logia Medio Dia, 2015,
Capítulo 39
Desde antiguo, los seres que han alcanzado el Uno son:
El cielo por el Uno tuvo la claridad;
La tierra por el Uno tuvo la estabilidad;
El Espíritu por el Uno tuvo la actividad;
El Valle por el Uno tuvo la plenitud.
Por el Uno, todos los seres entraron en la existencia:
Si el cielo no fuese puro, podría desgarrarse.
Si la tierra no fuese estable, podría derrumbarse:
Si el Espíritu no fuese activo, dejaría de existir;
Si el Valle no fuese pleno, se consumiría.
Sin la potencia creadora de vida, los seres se extinguirían.
Se reyes y príncipes no fueran gobernantes podrían ser depuestos.
El noble debe formarse en términos del humilde.
El de alta posición debe considerar al inferíor como su fundamento.
Por tanto, reyes y príncipes se llaman a sí mismos (el ignorante, el injusto, el
indigno).
No significa esto que toman al humilde como su origen?
- Translated from Chinese into English by Ch'u Ta-Kao, Translated from
English into Spanish by
Caridad Diaz Faes, Capítulo 39
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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Chapter and Thematic Index to the Tao Te Ching
Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
Chapter 39
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)
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.
The Tao
and Method: A Reasoned Approach to the Tao Te Ching. By Michael
Lafargue. New York, SUNY Press, 1994. 640 pages. Detailed
index, bibliography, notes, and tables. An essential research tool.
Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu.
By Professor by Alan Kam-Leung Chan. SUNY Series in Chinese
Philosophy and Culture. State University of New York Press, 1991.
Index, bibliography, glossary, notes, 314 pages.
ISBN: 0791404560.
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. ISBN: 978-0791451823.
Wang Bi (Wang Pi, Fusi), 226-249 CE,
Commentary on the Tao Te
Ching.
Tao Te Ching
The Taoism Reader
Change Your Thoughts - Change Your Life: Living the Wisdom of the Tao
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.
Stoicism and Hellenistic
Philosophy
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
The Tao of Zen
Chapter 41 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,
Red Bluff, California, 2011-2017; Vancouver, Washington, 2017-2021
Indexed and Compiled by
Michael P. Garofalo M.S.
This webpage was last edited, improved,
reformatted, corrected, modified or updated on
February 12, 2021.
This webpage was first distributed online on April 11, 2011.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2011-2021 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
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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| 61 | 62 | 63 | 64 | 65 | 66 | 67 | 68 | 69 | 70 |
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