Classic Book (Ching) about the Tao (Way, Nature, Patterns, Processes) and Te (Virtue, Potency, Power, Integrity, Wise Person, Sage)

English and Chinese (Wade-Giles) Terms: The Value Set on Life, Appear or Come Out (ch'u), Value Life, Life or Exist (shêng), Esteem Life, Companion or Disciple (t'u), Become Invulnerable, Ten (shih), Three (san), Followers of Life, Death (ssu), Men or People (jên), Move or Passing (tung), Reason or Cause (ku), Rhinoceros or Buffalo (hu), Tigers (ssu), Horn (chiao), Claw (chao), Place or Realm (ti), War, Invulnerable, Surplus or Abundance (hou), Three Out of Ten, Hear (wên), Accept Death, Good or Excel (shan), Immunity, Preserve or Sustain (shê), Land (lu), Travel or Walk (hsing), Meet or Encounter (yü), Nourish Life, Avoid Injury, Invincible, Battlefield or Fighting (chün), Burden or Suffer (pei), Weapons (ping), Armor (chia), Throw or Butt (t'ou), Enter or Thrust (jung), Sword or Blade (jên), Protected, Immortality, Inner Life, Dying, Freedom, Percentages, Odds, Liberation, Out of Harms Way, Fearless, 貴生

Términos en Español: Vida Valor, Estima la Vida, Vida, Volverá Invulnerable, Seguidores de la Vida, Rinocerontes, Tigres, Guerra, Tres de Cada Diez, Aceptar la Muerte, Inmunidad, Nutrir la Vida, Armas, Protegida, Inmortalidad, Vida Interior, Libertad, Porcentajes, Probabilidades, Liberación, Sin Miedo, Aparecer, Venga, Compañero, Discípulo, Muerte, Mover, Pase, Lugar, Reino, Razón, Causa, Excedente, Abundancia, Oír, Sobresalir, Tierra, Viaje, Paseo, Preservar, Encuentro, Campo de Batalla, Lucha, Carga, Armadura, Saque, Cuerno, Garra, Espada, Cuchilla.

"Exiting life, we enter death.
The followers of life are three out of ten, the followers of death are three out of ten;
in the lives of the people, the dying grounds on which they are agitated are also three out of ten.
What is the reason?
Because of the seriousness with which they take life as life.
It has been said that those who maintain life well do not meet rhinos or tigers on land and do not arm themselves in war.
There is no way for rhinos to gore them; there is no way for tigers to claw them; there is no way for weapons to get at them.
Why?
Because they have no dying ground."
- Translated by Thomas Cleary, Chapter 50

"Throughout human life, from birth to death:
There are one third who die naturally;
There are one third who die from disease;
And the other one third who die by speeding to death.
For what reasons have they done so?
Because they live by overdrawing upon their lives heavily.
As I used to hear that:
"One who takes good care of his life will not meet a rhinoceros or a tiger when he is traveling on land.
He does not need to wear armour or carry weapons when he is leading an army."
The rhinoceros finds no place to insert its horn.
The tiger finds no place to put its claws.
Weapons of war find no place to thrust their blades.
For what reasons?
Because one never lets himself be in a vulnerable situation."
- Translated by Zi Chang Tang, Chapter 50

"Aiming at life, death is achieved.
The limbs and apertures, forming thirteen companions during life,
The same thirteen, serve also as companions of death.
These thirteen companions of the life to death transition,
Serve as points of vulnerability -
Repaying the intense overtaxing of one's life force.

The Sage:
When walking about does not meet threats of danger.
In battle, is untouched by the warrior's weapons.
Not aiming at life -
Has no points of vulnerability,
- For the horns of the buffalo to pierce.
- For the claws of the tiger to tear.
- For the weapons of the warrior to enter.
He is beyond mortality."
- Translated by Alan B. Taplow, 1982, Chapter 50

"There are those who could live longer and yet hasten to death.
Those who can live long are three out of ten among the humans,
Those who die young are three of ten.
Those who could live and yet deliberately hasten to die are three out of ten.
Why is this?
Because they are too much attached to life.
According to a proverb,
Those who nourish their lives well travel on land
And do not encounter predators,
And do not (need) wear the armor.
The rhinoceros cannot find the place in them to thrust its horn,
The tiger cannot find the place to claw them.
Why is this?
Because there is no space in them for death to enter."
- Translated by Eichi Shimomisse, 1998, Chapter 50

"Life is a going forth; death is a returning home.
Of ten, three are seeking life, three are seeking death, and three are dying.
What is the reason?
Because they live in life's experience. (Only one is immortal.)
I hear it said that the sage when he travels is never attacked by rhinoceros or tiger, and when coming among soldiers does not fear their weapons.
The rhinoceros would find no place to horn him, nor the tiger a place for his claws, nor could soldiers wound him.
What is the reason?
Because he is invulnerable."
- Translated by Dwight Goddard, Chapter 50

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"From coming out to life to going back to death:
Those companions (t'u) of life,
They are one-third (shih-yu-san);
Those companions of death,
They are one-third;
Those living but moving toward the place of death,
They are also one-third.
Why?
Because of the intense (hou) life-producing activity.
I have heard that one who knows how to nourish life,
On land meets no tigers or wild buffaloes,
In battle needs to wear no armors or weapons,
A wild buffalo has nowhere to butt its horns,
A tiger has nowhere to sink its claws,
A weapon has nowhere to enter its blade.
Why?
Because such a one has no place of death."
- Translated by Ellen M. Chen, Chapter 50

"People are born on the Earth and die.
Out of ten about three continue then paradisiacal existence; three go to hell by the path of death; and three yet are those who have not succeeded in the development of soul due to attachments to worldly affairs.
He who mastered the true life when living on the Earth is not afraid of rhinoceros or tigers; in the battle he is not afraid of armed soldiers.
A rhinoceros has no place to plunge its horn into him, a tiger has no place to fasten its claws onto him, soldiers have no place to stab him with swords.
It is so, because to him there is no death."
- Translated by Vladimir Antonov, Chapter 50

"Life is appearance; death is disappearance.
Three out of ten live a long life.
Three out of ten live a short life.
Three out of ten bring upon themselves an untimely death,
Because they cling too much to outer pleasures of life.
He who maintains a balanced life in accordance with the Tao,
Does not meet tigers or rhinoceroses in the wilderness,
Does not suffer attacks from the enemy in the battlefield.
Upon him the tiger has no place to fasten its claws,
The rhinoceros has no place to jab its horn,
The weapon has no place to pierce its blade.
Why is this so?
Because in him there is no room for death to enter."
- Translated by Yasuhiko Genku Kumura, Chapter 50

"Men come forth from their mothers' wombs and live;
and they enter dust, and die.
Those men who depend on the three and ten to live;
die by the three and ten also.
Those who were living will be sent to the place of death by the three and ten.
And for what reason?
Because they made excessive stores to perpetuate their life.
For I have heard it is said that one who excels in safeguarding his own life does not shun the rhinoceros or tiger when travelling on land, nor does he avoid buff coat and sharp weapon at entering a host.
The rhinoceros finds no place to fix its claw on him, nor the weapon a place to admit its point on him.
And for what reason?
Because there is no place of death on him."
- Translated by Shifu Hwang, Chapter 50

"People born into life enter death.
Constant companion in life
and in death,
this body is the kill-site animating their lives.
And isn't that because
they think life is the fullness of life?
I've heard those who encompass the whole of life
could walk on and on without meeting rhinoceros or tiger,
could charge into armies without feeling shield or sword.
A rhinoceros would find nowhere to gore them,
a tiger nowhere to claw them,
a sword nowhere to slice them.
And isn't that because
for them there's no kill-site?"
- Translated by David Hinton, Chapter 50

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"The Source gives life and penetrates death.
Life is a companion to the four directions that exist within Heaven, Humanity and Earth.
Death is a companion to the four directions that exist within Heaven, Humanity and Earth.
People are born, live, and die, on earth, also as companions to the four directions that exist within Heaven, Humanity and Earth.
What is the purpose?
To give life.
To give life abundantly.
Indeed, we have heard of people who are good at sustaining life.
On land they travel and do not encounter rhinoceroses.
Tigers enter the battlefield and they do not need to wear armor or carry weapons.
Rhinoceroses have no place to butt with their horns.
Tigers have no place to put their claws.
Soldiers have no place to thrust their blades.
How can this be so?
Because of the not-dying Earth."
- Translated by Alan Sheets, Chapter 50

A Chinese Language Version of Chapter 50 of the Tao Te Ching by Lao Tzu
A note on my style of displaying the Chinese characters of the Tao Te Ching

出生入死.
生之徒十有三.
死之徒十有三.
人之生動之死地亦十有三.
夫何故?
以其生生之厚.
蓋聞善攝生者.
陸行不遇兕.
虎入軍不被甲兵.
兕無所投其角.
虎無所措其爪.
兵無所容其刃.
夫何故?
以其無死地.
- Chinese characters, Tao Te Ching, Chapter 50

ch'u shêng ju ssu.
shêng chih t'u shih yu san.
ssu chih t'u shih yu san.
jên chih shêng tung chih ssu ti yi shih yu san.
fu ho ku?
yi ch'i shêng shêng chih hou.
kai wên shan shê shêng chê.
lu hsing pu yü hu.
ssu ju chün pu pei chia ping.
ssu wu so t'ou ch'i chiao.
hu wu so ts'u ch'i chao.
ping wu so jung ch'i jên.
fu ho ku?
yi ch'i wu ssu ti.
- Wade-Giles Romanization, Tao Te Ching, Chapter 50

chu sheng ru si.
sheng zhi tu shi you san.
si zhi tu shi you san,
ren zhi sheng dong zhi yu di yi shi you san.
fu he gu?
yi qi sheng sheng zhi hou.
gai wen shan she shen zhe.
lu xing bu yu hu.
si ru jun bu pi jia bing.
si wu suo tou qi jiao.
hu wu suo cuo qi zhao.
bing wu suo rong qi ren.
fu he gu?
yi qi wu si di.
- Pinyin Romanization, Daodejing, Chapter 50

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"Men, in being born, emerge; in dying, they enter.
There are thirteen organs of life, the four limbs and nine openings.
There are thirteen causes of death: the departure of the three souls, the seven spirits, the vital force, the Yin and the Yang.
There are thirteen seats of death in the active life of men, the eight extremities of the compass and the five elements.
And why is it thus?
It is that the succession of births is a substantial property of Tao.
Now I have heard it said that a man who understands how to protect his life will never meet with rhinoceros or tiger while travelling by land.
I he enters the army, he will not shrink from the weapons of the enemy.
Thus the rhinoceros has nothing for his horn to attack, the tiger has nothing on which to stretch his claws, the soldier has no use for his blade.
How is this to be accounted for?
It is that the man keeps out of the reach of death.
He never meets wild animals because he avoids their track; he is not slain in battle because he is brave, and does not fear the enemy."
- Frederick Henry Balfour, 1884, Chapter 50

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"Anyone who is born dies.
If 13 people are born
All 13 people will eventually die.
From birth to life,
From life to death,
The great earth will afford the places to live and to die
for exactly 13.
Why is this so?
It is because the mind cherishes the belief
that living is a privilege and not a natural right.
I have heard that those who are good at conserving and preserving life
Seldom meet tigers and horned animals when they move around.
If they should join the military forces,
They would not have the need to combat.
Horned animals will have no way to cast their horns on their bodies,
Nor will tigers find a place to lay their claws.
Even soldiers' swords will not hurt them.
Why is this so?
Because such people will never die."
- Translated by Lok Sang Ho, Chapter 50

"Pursuing life and pursuing death
A third will be followers of life,
A third will be followers of death.
And a third chase life into the realms of death.
Why? Because they want to live to excess.
I’ve heard that those who control their life,
Never encounter tigers or rhinos on their travels,
Are never harmed by weapons when in a fight.
There’s nowhere for the rhino to plant its horn.
There’s nowhere for the tiger to set its claw.
There’s nowhere for the weapon to lodge its blade.
Why? Because they’ve abolished the realm of death."
- Translated by A. S. Kline, 2003, Chapter 50

"Men come forth and live; they enter again and die.
Of every ten three are ministers of life to themselves; and three are ministers of death.
There are also three in every ten whose aim is to live, but whose movements tend to the land or place of death.
And for what reason?
Because of their excessive endeavours to perpetuate life.
But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without
having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon.
The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws,
nor the weapon a place to admit its point.
And for what reason?
Because there is in him no place of death."
- Translated by James Legge, 1891, Chapter 50

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"Men go forth into life, And return in death.
Out of ten men, three prolong their life (through cleanliness), three hasten their death (through their excesses), three compromise their life by the attachment they have to it, (And only one stays alive until his term, because he is not attached to it).
He who is not attached to his life, does not turn aside to avoid an encounter with a rhinoceros or a tiger; he throws himself into the fray without armour or weapons;
And he comes to no harm because he is proof against the rhinoceros horn, the tiger's claws, And weapons of combat.
Why is this? ...
Because, exteriorized through his indifference, death cannot take a hold on him."
- Translated by Derek Bryce, Chapter 50

"We live, we die.
The companions of life are three and ten.
The companions of death are three and ten.
That people live their active life necessarily leading to the ground of death is three and ten.
Why so?
It is the nature of life itself.
As a matter of fact, I hear of those who are good at preserving their lives:
Walking through, not avoiding rhinos and tigers.
Entering battle without wearing armaments.
The rhino has no place to dig its horns.
The tiger has no place to drag its claws.
The soldier has no place to thrust his blade.
Why is this so?
Because they have no place to die."
- Translated by Tao Huang, Chapter 50

"Those who leave the womb at birth and those who enter their source at death, of these;
   three out of ten celebrate life,
   three out of ten celebrate death,
   and three out of ten simply go from life to death.
What is the reason for this?
Because they are afraid of dying, therefore they can not live.

I have heard that those who celebrate life walk safely among the wild animals.
When they go into battle, they remain unharmed.
The animals find no place to attack them and the weapons are unable to harm them.
Why?
Because they can find no place for death in them."
- Translated by John H. McDonald, 1996, Chapter 50

Lifestyle Advice from Wise Persons

"In the normal way of things
every three in ten live long,
while every three in ten die young -
and for those just passing through their lives
(that is, every three in ten) the chances are the same.
Why is this?
Well, it all depends on how identified
they are with the mundane world of matter.
People who know how to live
will never do things that threaten their lives,
any more than a traveler who knows
will run into a tiger or a wild buffalo.
Living well is like wearing
a kind of armour that nothing can penetrate.
Living badly is like being attacked!
A practiced sage is invulnerable to attacks
that punch like a buffalo's horn,
that claw like a leaping tiger -
or that stab like a knife in the back.
And why is this?
Because he is impeccable."
- Translated by Man Ho Kwok, Jay Ramsay, and Martin Palmer, 1993, Chapter 50

"It is natural for man to be born and to die.
And it is natural for each of his parts to be born and to die and to evolve through its life cycle.
Why do men become so perturbed and anxious to prolong the life of each part when endangered? The truth is that whatever is natural is good.
Since it is natural for man to die anyway, being assisted by horn or claw or spear in bringing about his death in no way endangers his nature.
No wild buffalo horn can change the course of Nature.
No tiger's claw can act unnaturally.
No soldier's spear can go against Nature.
Why?
Because death is natural, but Nature cannot die."
- Translated by Archie J. Bahm, 1958, Chapter 50

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"We come into Life, we enter Death.
Three out of ten men follow the way of Life.
Three out of ten men follow the way of Death
Also there are three out of ten who live as men and yet they move on to the place of Death.
What a Master is he, therefore, who takes hold of life, of real Life!
He lives, his ears open to goodness, listening to hidden things.
In travelling, he fears not the rhinoceros nor tiger.
In entering the war-chariot, he dreads not the weapons of the soldier.
Can a rhinoceros with his horn strike the Inner Life?
Can a tiger with his claw tear the Inner Life?
Can a soldier with his weapon pierce the valley of Inner Life?
What a Master is he, therefore, who into the place of Death can bring his Inner Life!"
- Translated by Isabella Mears, 1916, Chapter 50

"People are born and people die.
Three in ten live long;
Three in ten die young;
Three in ten move [prematurely] into death's realm.
Why so?
Because they care for their lives too well.
Those who care for themselves, it is said, are unlikely to encounter rhinoceroses or tigers on land, or face weaponry and soldiers in war.
Rhinoceroses have no occasion to use their horns;
tigers have no occasion to use their claws;
soldiers have no occasion to use their bayonets.
Why so?
Because they care for themselves to not move into death's realm."
- Translated by David H. Li, Chapter 50

"To go out from life is to enter death.
The Knights of Life are thirteen;
The Knights of Death are thirteen.
And most men in living create thirteen vulnerable spots within themselves.
How is that?
Because they are so avid of life.
I have heard that he who has control of his life may walk throughout the land and meet neither tiger nor rhinoceros;
He may pass through a battle-field indifferent to weapons and armour.
For the rhinoceros would find in him no place to drive its horn;
The tiger would find no place to thrust its claws;
The weapon no place to insert its blade.
How is that?
Because such as he have no vulnerable spots."
- Translated by Herman Ould, 1946, Chapter 50

In him death finds no place of mortal flaws."
- Translated by Isaac Winter Heysinger, 1903, Chapter 50

"Death might appear to be the issue of life,
Since for every three out of ten being born
Three out of ten are dying.
Then why
Should another three out of ten continue breeding death?
By use of sheer madness to multiply.
But there is one out of ten, they say, so sure of life
That tiger and wild bull keep clear of his inland path.
Weapons turn from him on the battle-field,
No bull-horn could tell where to gore him,
No tiger-claw where to tear him,
No weapon where to enter him.
And why?
Because he has no death to die."
- Translated by Witter Bynner, 1944, Chapter 50

"Ausgehen ist Leben, eingehen ist Tod.
Gesellen des Lebens gibt es drei unter zehn,
Gesellen des Todes gibt es drei unter zehn.
Menschen, die leben und dabei sich auf den Ort des Todes zubewegen,
gibt es auch drei unter zehn.

Was ist der Grund davon?
Weil sie ihres Lebens Steigerung erzeugen wollen.
Ich habe wohl gehört, wer gut das Leben zu führen weiß, der wandert über Land
und trifft nicht Nashorn noch Tiger.
Er schreitet durch ein Heer und meidet nicht Panzer und Waffen.

Das Nashorn findet nichts, worein es sein Horn bohren kann.
Der Tiger findet nichts, darein er seine Krallen schlagen kann.
Die Waffe findet nichts, das ihre Schärfe aufnehmen kann.
Warum das?
Weil er keine sterbliche Stelle hat."
- Translated by Richard Wilhelm, 1911, Chapter 50

"Erkenntnis der Lebensgesetze gibt Furchtlosigkeit

Ausgang aus dem Nichtseienden in das Seiende ist Geburt;
Heimkehr in das Nichtseiende ist Tod.
Drei von zehn suchen ihre Seligkeit im Leben,
drei von zehn suchen sie im Sterben,
drei von zehn klammern sich an die Freuden des Lebens
und geben sich gerade dadurch dem Tod in die Hand.

Warum ist es so?
Weil jeder auf seine Weyse des Lebens Erfüllung sucht.
Ich aber hörte, daß der Weyse,
um das wirkliche Geheimnis des Lebens wissend,
auf seiner Wanderschaft nicht Nashorn noch Tiger fürchtet,
und durch kämpfende Heere ohne Waffen und Rüstung schreitet.

Das Nashorn fände keinen Angriffspunkt für sein Horn,
der Tiger keinen für seine Tatzen,
die Feinde keinen für ihre Schwerter.
Warum?
Weil er unantastbar ist,
weil es für ihn keinen Tod gibt."
- Translated by Rudolf Backofen, 1949, Chapter 50

"From birth to death,
One-third are fellows of life,
One-third are fellows of death,
And one-third are fellows of life who move to grounds for death.
Why is this?
Because they are overly attached to their lives.
It is said that those who are good at sustaining life
Travel on land without meeting wild buffalos or tigers,
Enter battle without protection of armor or weapons.
In them, a wild buffalo finds no place to gore with its horns,
A tiger finds no place to seize with its claws,
A weapon finds no place to pierce with its blade.
Why is this?
Because they have no grounds for death."
- Translated by Yi Wu, Chapter 50

"Men go forth from Life and enter into Death.
The Gates of Life are thirteen in number; and the same are the Gates of Death.
By as many ways does life pass quickly into Death. And wherefore?
Because men strive only after the Sensuous Life.
It has been said that one who knows how to safeguard Life can go through the country without protection against the rhinoceros and tiger.
He may enter into battle without fear of the sword.
The rhinoceros finds no place wherein to drive his horn.
The tiger finds no place wherein to fix his claws.
The sword finds no place wherein to thrust itself.
Why is this?
It is because he has overcome Death."
- Translated by Walter Gorn Old, 1904, Chapter 50

"We all come out into life and go back into death
There are certain signs that point to life and certain signs that point to death
And yet people, in their desire to show they are alive
Often cultivate the signs of death

Those who cultivate the signs of life have no fear in them
They don't run from wild animals or cover themselves with armor and shields
They know the horn, the claw, the weapon
Can not pierce what yields and flows like water

They do not cultivate the signs of death, and so death has no place to enter"
- Translated by Ted Wrigley, Chapter 50

"Men go out of life and enter into death.
The parts (proportions) of life are three in ten, the parts of death are also three in ten.
Men that from birth move towards the region of death are also three in ten.
Why is it so?
Because of their redundant effort in seeking to live.
But only those who do nothing for the purpose of living are better than those who prize their lives. For I have heard that he who knows well how to conserve life, when travelling on land, does not meet the rhinoceros or the tiger; when going to a battle, he is not attacked by arms and weapons.
The rhinoceros can find nowhere to drive his horn; the tiger can find nowhere to put his claws; the weapons can find nowhere to thrust their blades.
Why is it so?
Because he is far beyond the region of death."
- Translated by Ch'u Ta-Kao, 1904, Chapter 50

"L'homme sort de la vie pour entrer dans la mort.
Il y a treize causes de vie et treize causes de mort.
A peine est-il né que ces treize causes de mort l'entraînent rapidement au trépas.
Quelle en est la raison ?
C'est qu'il veut vivre avec trop d'intensité.
Or j'ai appris que celui qui sait gouverner sa vie ne craint sur sa route ni le rhinocéros ni le tigre.
S'il entre dans une armée, il n'a besoin ni de cuirasse ni d'armes.
Le rhinocéros ne saurait où le frapper de sa corne,
le tigre où le déchirer de ses ongles, le soldat où le percer de son glaive.
Quelle en est la cause ?
Il est à l'abri de la mort."
- Translated by Stanislas Julien, 1842, Chapter 50

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"Vivir es llegar y morir es volver.
Tres hombres de cada diez caminan hacia la vida.
Tres hombres de cada diez caminan hacia la muerte.
Tres hombres de cada diez mueren en el ansia de vivir.
Esto es porque viven sus vidas frenéticamente.
¿Cómo puede entonces sobrevivir el décimo hombre?
El hombre que sabe vivir
viaja sin temor a los búfalos y a los tigres,
y va desarmado al combate.
El búfalo no encuentra donde hincarle el cuerno,
El tigre no encuentra donde clavarle su garra,
El arma del enemigo no encuentra donde hundir su filo.
¿Por qué?
Porque este hombre desechó sus puntos débiles,
burlando así su destino de morir."
- Translation from Wikisource, 2013, Capítulo 50

"La vida es una salida,
y la muerte una entrada.
Tres de cada diez son amigos de la vida.
Tres de cada diez son amigos de la muerte.
Tres también de cada diez
son los que mientras viven, se acercan
a la muerte.
¿A que se debe esto?
A que pretenden aumentar su vida.

He oído decir que el que sabe vivir camina
por el mundo sin tropezar ni con rinocerontes
ni con tigres.
Atraviesa por la mitad del ejército sin
esquivar las armas ni los carros de combate.

En él, el rinoceronte no halla nada donde
clavar su cuerno.
Ni el tigre donde hundir sus garras.
El arma no halla nada que reciba su corte.
¿Por qué?
Porque no tiene ningún punto débil,
Ningún punto que pueda ser presa de la muerte."
- Translation into Spanish from Richard Wilhelm's 1911 German Version by an Unknown Spanish Translator, 2015, Capítulo 50

"Un viaje de ida es la vida.
Un viaje de regreso es la muerte.
Secuaces de la vida hay tres entre diez.
Secuaces de la muerte hay tres entre diez.
Hombres que por anhelo de la vida mueven la palanca de la muerte, también de éstos hay tres entre diez.
¿Por qué lo hacen?
Porque quierer vivir intensamente la vida.
Siempre he oído decir, que quien conoce el arte de vivir se va por el desierto sin evitar rinocerontes y tigres.
Pasa en medio de ejércitos sin coraza ni espada.
El rinoceronte no tiene lugar para clavar su cuerno ni el tigre donde hundir sus garras.
Las armas no tienen filo para penetrar.
¿Por qué razón?
Porque no existe en él lugar mortal."
- Translation from Logia Medio Dia, 2015, Capítulo 50

"Saliendo de la vida y entrando en la muerte,
Los compañeros de la vida son tres de cada diez
Y los compañeros de la muerte son tres de cada diez,
Y los que viven pero se mueven hacia la tierra de la muerte
También son tres de cada diez.
¿Por qué?
Por la abundancia de producción incesante de vida.

Pues bien,
He oído que los que son buenos cuidando de la vida,
Al marchar por tierra firme no se topan con rinocerontes ni con tigres,
Al entrar en la batalla no se cubren con armadura.
El rinoceronte no tiene dónde embestir con su cuerno.
El tigre no tiene dónde clavar sus garras.
Un arma no tiene dónde hincar su filo.
¿Por qué?
Porque alguien así no tiene una tierra de la muerte."
- Translated by Álex Ferrara, 2003, Capítulo 50

"Vivir es llegar y morir es volver.
Tres hombres de cada diez caminan hacia la vida.
Tres hombres de cada diez caminan hacia la muerte.
Tres hombres de cada diez mueren en el ansia de vivir.
¿Cómo puede sobrevivir el décimo hombre?
He oído decir que quien sabe cuidarse viaja sin temor al rinoceronte ni al tigre,
y va desarmado al combate.
El rinoceronte no encuentra donde hincarle el cuerno,
ni el tigre donde clavarle su garra,
ni el arma donde hundir su filo.
¿Por qué?
Porque en él nada puede morir."
- Spanish Version Online at RatMachines, Capítulo 50

Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
Chapter 50

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.

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.

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 By Jonathan Star. Translation, commentary and research tools. New York, Jeremy P. Tarcher, Penguin, 2001. Concordance, tables, appendices, 349 pages. A new rendition of the Tao Te Ching is provided, then a verbatim translation with extensive notes. Detailed tables for each verse provide line number, all the Chinese characters, Wade-Giles Romanization, and a list of meanings for each character. An excellent print reference tool!

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 Translated by D. C. Lau. Addison Wesley, Reprint Edition, 2000. 192 pages. ISBN: 978-0140441314.

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

The Tao of Zen. By Ray Grigg. Tuttle, 2012, 256 pages. Argues for the view that Zen is best characterized as a version of philosophical Taoism (i.e., Laozi and Zhuangzi) and not Mahayana Buddhism.

Lao-tzu's Taoteching Translated by Red Pine (Bill Porter). Includes many brief selected commentaries for each Chapter draw from commentaries in the past 2,000 years. Provides a verbatim translation and shows the text in Chinese characters. San Francisco, Mercury House, 1996, Second Edition, 184 pages. An invaluable resource for commentaries.

Cloud Hands Blog Mike Garofalo writes about Mind-Body Arts, Philosophy, Taoism, Gardening, Taijiquan, Walking, Mysticism, Qigong, and the Eight Ways.

Research and Indexing by
Michael P. Garofalo

Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California
Green Way Research, 2011-2015.
Indexed and Compiled by Michael P. Garofalo

This webpage was last modified or updated on September 28, 2015.

This webpage was first distributed online on May 2, 2011.

This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Michael P. Garofalo's E-mail

Brief Biography of Michael P. Garofalo, M.S.

Valley Spirit Center, Red Bluff, California

Study Chi Kung or Tai Chi or Philosophy with Mike Garofalo

Ripening Peaches: Daoist Studies and Practices

Taoism: Resources and Guides

Cloud Hands Blog

Valley Spirit Qigong

Ways of Walking

The Spirit of Gardening

Months: Cycles of the Seasons

Zhuangzi (Chuang Tzu, Zhuang Zhou, Master Chuang) 369—286 BCE

Chan (Zen) and Taoist Poetry

Yang Style Taijiquan

Chen Style Taijiquan

Taoist Perspectives: My Reading List

Meditation

Bodymind Theory and Practices, Somaesthetics

The Five Senses

How to Live a Good Life: Advice from Wise Persons

Grandmaster Chang San Feng

Virtues

Qigong (Chi Kung) Health Practices

One Old Daoist Druid's Final Journey: Notebooks of the Librarian of Gushen Grove

Cloud Hands: T'ai Chi Ch'uan

Tao Te Ching by Lao Tzu

Index to Cloud Hands and Valley Spirit Websites

Gushen Grove Notebooks for the Tao Te Ching

Introduction

Bibliography

Index to English Language Translators of the Tao Te Ching

Thematic Index 1-81

Chapter Index 1-81

Concordance to the Daodejing

Recurring Themes (Terms, Concepts, Leimotifs) in the Tao Te Ching

Spanish Language Translations of the Tao Te Ching

Resources

Comments, Feedback, Kudos, Suggestions

Chinese Characters, Wade-Giles (1892) and Hanyu Pinyin (1982) Romanizations

The Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi) circa 500 BCE

Cloud Hands Blog

Tao Te Ching Chapter Number Index Standard Traditional Chapter Arrangement of the Daodejing Chapter Order in Wang Bi's Daodejing Commentary in 246 CE Chart by Mike Garofalo Subject Index
1	2	3	4	5	6	7	8	9	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72	73	74	75	76	77	78	79	80
81

Chapter 50

Tao Te Ching (Dao De Jing)
Classic of the Way and Virtue

By Lao Tzu (Laozi)

Chapter 50

Tao Te Ching (Dao De Jing) by Lao Tzu

Revealing the Tao Te Ching: In-Depth Commentaries on an Ancient Classic By Hu Xuzehi

Tao Te Ching Annotated translation by Victor Mair

Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation By Ha Poong Kim

The Philosophy of the Daodejing By Hans-Georg Moeller

Dao De Jing: A Philosophical Translation By Roger T. Ames and David T. Hall

The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese Thought By Arthur Waley

Lieh-Tzu: A Taoist Guide to Practical Living Translated by Eva Wong

The Daodejing of Laozi Translated by Philip Ivahoe

Daoism: A Beginner's Guide By James Miller

Early Daoist Scriptures Translated by Stephen Bokencamp

Lifestyle Advice from Wise Persons

Simple Taoism: A Guide to Living in Balance By Alexander and Annellen Simpkins

Practical Taoism Translated by Thomas Cleary

Daoism and Chinese Culture By Livia Kohn

The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching Translation and elucidation by Hua Ching Ni

The Tao Te Ching of Lao Tzu Translated by Brian Walker

Tao Te Ching Translated by Arthur Waley

Tao - The Way Translated by Lionel and and Herbert Giles

Taoism: An Essential Guide By Eva Wong

Simple Taoism: A Guide to Living in Balance By Alexander Simkins.

The Tao of Daily Life: The Mysteries of the Orient Revealed By Derek Lin.

Everyday Tao: Living with Balance and Harmony By Ming-Dao Deng.

Ripening Peaches: Taoist Studies and Practices

The Tao of Pooh By Benjamin Hoff.

Scholar Warrior: An Introduction to the Tao in Everyday Life By Ming-Dao Deng.

Vitality, Energy, Spirit: A Taoist Sourcebook Translated by Thomas Cleary.

Lifestyle Advice from Wise Persons

Lifestyle Advice from Wise Persons

Ripening Peaches: Taoist Studies and Practices

Lifestyle Advice from Wise Persons Consejos de Estilo de Vida de Sabios

Research and Indexing by
Michael P. Garofalo

Gushen Grove Notebooks for the Tao Te Ching

Bibliography

Thematic Index 1-81

Chapter Index 1-81

Chapter 50

Tao Te Ching (Dao De Jing) Classic of the Way and Virtue By Lao Tzu (Laozi)

Chapter 50

Tao Te Ching (Dao De Jing) by Lao Tzu

Revealing the Tao Te Ching: In-Depth Commentaries on an Ancient Classic By Hu Xuzehi

Tao Te Ching Annotated translation by Victor Mair

Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation By Ha Poong Kim

The Philosophy of the Daodejing By Hans-Georg Moeller

Dao De Jing: A Philosophical Translation By Roger T. Ames and David T. Hall

The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese Thought By Arthur Waley

Lieh-Tzu: A Taoist Guide to Practical Living Translated by Eva Wong

The Daodejing of Laozi Translated by Philip Ivahoe

Daoism: A Beginner's Guide By James Miller

Early Daoist Scriptures Translated by Stephen Bokencamp

Simple Taoism: A Guide to Living in Balance By Alexander and Annellen Simpkins

Practical Taoism Translated by Thomas Cleary

Daoism and Chinese Culture By Livia Kohn

The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching Translation and elucidation by Hua Ching Ni

The Tao Te Ching of Lao Tzu Translated by Brian Walker

Tao Te Ching Translated by Arthur Waley

Tao - The Way Translated by Lionel and and Herbert Giles

Taoism: An Essential Guide By Eva Wong

Simple Taoism: A Guide to Living in Balance By Alexander Simkins.

The Tao of Daily Life: The Mysteries of the Orient Revealed By Derek Lin.

Everyday Tao: Living with Balance and Harmony By Ming-Dao Deng.

The Tao of Pooh By Benjamin Hoff.

Scholar Warrior: An Introduction to the Tao in Everyday Life By Ming-Dao Deng.

Vitality, Energy, Spirit: A Taoist Sourcebook Translated by Thomas Cleary.

Lifestyle Advice from Wise Persons Consejos de Estilo de Vida de Sabios

Research and Indexing by Michael P. Garofalo

Tao Te Ching (Dao De Jing)
Classic of the Way and Virtue

By Lao Tzu (Laozi)

Research and Indexing by
Michael P. Garofalo