Chapter 2, Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi): Selected English Translations, Commentary, Links, Hanyu Pinyin Romanization, en Espanol, Index, Daoism (original) (raw)
Tao Te Ching(Daodejing)
Classic of the Way and Virtue
By Lao Tzu (Laozi)
Compiled and Indexed by Michael P. Garofalo
Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington
Chapter 1 Chapter 3 Index to All 81 Chapters Daoism ConcordanceCommentary Cloud Hands Blog
Chapter 2
Tao Te Ching(Dao De Jing) by Lao Tzu
Classic Book (Ching) about the Tao (Way, Nature, Patterns, Processes) and Te (Virtue, Potency, Power, Integrity, Wise Person, Sage)
Concordance: Indexing, Search Terms, Topics, Themes, Keys, Subjects
English and Chinese (Wade-Giles) Terms: Acceptance, Accomplished, Achieved, Act Like the Dao, Action, Activities or Affairs (shih), All or World or Universe (hsia), Alone or Only (yi), Analogy, Associate, Back or Behind (ho), Beautiful or Agreeable (mei), Beauty, Because or Causes (ssu), Because or Since (fu), Born or Emerge or Originate (sh�ng), Claim or Assert (shih), Compare or Relate or Contrast (chiao), Completed or Finished (ch'�ng), Communication, Compliment, Complimentary, Connect, Contraries, Contrast, Definitions, Depart or Go Away or Die (ch'�), Dwell or Occupy (ch'u), Effortless Action, Emptiness, Enduring, Equanimity, Existence, Existense or Something (yu), Follow or Succeed (sui), Harmonize or Conform (ho), Heaven (t'ien), High (hao) and Low (hsia), Humility, Idea of Comparisons, Impartial, Knows or Recognize (chih), Language, Learn by Doing, Long (ch'ang) and Short (tuan), Making or Acting (wei), Merit, Metaphysics, Metaphor, Modesty, Musical Notes, No Expectations, No Rewards, Non-Existence, Opposites, Refuse or Reject (tz'u), Sage or Holy Man (sh�ng j�n), Sage, Self-Development, Self-Discipline, Selflessness, Semantics, Silence, Simile, Success, Support or Depend (ch'ing), Talking or Words (yen), Teach by Example, Teaches or Spreads (hsing), Teachings or Lessons or Doctrines (chiao), Ten Thousand Things or Myriad Beings or Many Things (wan wu), Together or Dependent (hsiang), Tone or Sound or Pitch (yin), Ugliness, Ugly or Repulsive (wu), Unattached, Unselfish, Virtue or Good (shan), Voice or Melody or Music (sh�ng), Work, Working on the Self, Working with and for Others, Wu Wei, 養身.
T�rminos en Espa�ol: Aarmonizar, Abnegaci�n, Acci�n, Aceptaci�n, Actividades, Agradable, Algo, Alta, Altruista, Analog�a, Asociados, Asuntos, Atr�s, Baja, Buena, Causas, Cielo, Comparar, Completado, Conectar, Conformarse, Contrarios, Contraste, Contraste, Corto, Cumplido, Cumplido, Definiciones, Denegaci�n, Depender, Dependiente, Desaparecer, Desde, Diez Mil Cosas, Doctrinas, Duradera, Ecuanimidad, Emerger, Ense�a, Ense�anzas, Existense, �xito, Fealdad, Feo, Finalizaci�n, Gratuito, Habitar, Hablar, Hacer, Hermoso, Humildad, Idioma, Imparcial, Inexistencia, Interino, Juntos, Largo, Lecciones, Melod�a, M�rito, Met�fora, Modestia, Morir, Muchas Cosas, M�sica, Nacido, Opuestos, Origen, Palabras, Porque, Realizado, Rechazo, Reclamaci�n, Reconocer, Relacionar, Repulsivo, Sabe, Sabio, Salir, Santo, Sem�ntica, Siga, Silencio, S�mil, Sin Esfuerzo Acci�n, Sin Expectativas, Solamente, Solo, Sonido, Soporte, Terminado, Todo Mundo, Tono, Trabajo, Universo, Vac�o, Virtud, Voz.
Electronic Concordance for all 81 Chapters of the Tao Te Ching
English Language Translations of the Tao Te Ching, Chapter 2
"All in the world know the beauty of the beautiful, and in doing this they have the idea of what ugliness is;
They all know the skill of the skilful, and in doing this they have the idea of what the want of skill is.
So it is that existence and non-existence give birth the one to the idea of the other;
That difficulty and ease produce the one the idea of the other;
That length and shortness fashion out the one the figure of the other;
That the ideas of height and lowness arise from the contrast of the one with the other;
That the musical notes and tones become harmonious through the relation of one with another;
That being before and behind give the idea of one following another.
Therefore the sage manages affairs without doing anything, and
Conveys his instructions without the use of speech.
All things spring up, and there is not one which declines to show itself;
They grow, and there is no claim made for their ownership;
They go through their processes, and there is no expectation of a reward for the results.
The work is accomplished, and there is no resting in it as an achievement.
The work is done, but how no one can see;
'Tis this that makes the power not cease to be."
- Translated by James Legge, 1891, Chapter 2
"When the world understands that beauty is beautiful, ugliness will exist.
When the world understands that goodness is good, evil will exist.
From that we learn that:
Existence affirms non-existence,
Ease affirms difficulty,
Short derives from long, because that is what it is compared to,
Low derives from high, because according to that it is measured,
Echo affirms sound,
After follows before.
Accordingly,
The sage operates without action,
And teaches his pupils without words.
Everything in the universe, when defined, is relative to everything else.
The sage does not try to differentiate things, he does not try to show
his preference for things either in deed or in speech.
This does not mean that the sage does nothing or says nothing;
rather, it means that he "accepts things as they are," easily and naturally,
without making any demands."
- Translated by Chou-Wing Chohan, Chapter 2
"Everyone in the world knows the beautiful to be beautiful.
Thus there is ugliness.
They all know good to be good.
Thus there is evil.
For being and non-being are mutually produced.
Difficult and easy are mutually complemented.
Long and short are mutually formed.
High and low are mutually opposed.
Music and voice mutually harmonize.
Fore and aft follow each other.
For this reason, the Sage concerns himself only
with affairs that involve no active doing,
and carries forth a wordless teaching.
The myriad creatures arise and he does not deny any of them.
They are produced, yet he does not seek to possess them.
He acts and yet does not claim compensation for so doing.
When he brings meritorious work to completion he takes no credit for it.
For only by not taking credit for these accomplishments
are the fruits of his activities kept safe."
- Translated by Partrick E. Moran, Chapter 2
"In Heaven below (the sacred body) everyone recognizes
beauty as beauty when ugly-heartedness ends.
Everyone recognizes virtue as virtue when lack of virtue ends.
Being and not being, together they give life.
Difficult and easy, together they complete.
Long and short, together they compare.
High and low, together they support.
Tone and voice, together they harmonize.
Front and back, together they follow each other.
The sages stay without action in their activities.
They practice silence in their teachings.
Ten-thousand things (everything) arise and they do not refuse.
They give life and do not hold onto it.
They achieve and do not take credit.
What is achieved continues on its own merit.
The masters agree not to dwell on their achievements.
Their accomplishments never cease."
- Translated by Barbara Tovey and Alan Sheets, 2002, Chapter 2
"Using Polarity
When all the world knows beauty as beauty,
There is ugliness.
When they know good as good,
Then there is evil.
In this way
Existence and nonexistence produce each other.
Difficult and easy complete each other.
Long and short contrast each other.
Pitch and tone harmonize each other.
Future and past follow each other.
Therefore, Evolved Individuals
Hold their position without effort,
Practice their philosophy without words,
Are a part of All Things and overlook nothing.
They produce but do not possess,
Act wihtout expectation,
Succeed wtihout taking credit.
Since, indeed, they take no credit, it remains with them."
- Translated by R. L. Wing, 1986, Chapter 2
�He who desireless is found
The spiritual of the world will sound.
But he who by desire is bound
Sees the mere shell of things around.�
- Translated by D.T. Suzuki and Paul Carus, 1913, Chapter 2
"Recognize beauty in the world and other things become ugly
Recognize goodness and other things become evil
Is and isn't create each other
Difficult and easy complete each other
Long and short form each other
High and low fill each other
Tone and word define each other
Front and back follow each other
All this is inescapable
Therefore the taoist acts without a plan, teaches without a text
She creates, but doesn't define
Nurtures, but doesn't lay claim
Accomplishes, but walks away
Because he walks away, what he does, lasts."
- Translated by Ted Wrigley, Chapter 2
"When the world speaks of beauty as being beautiful, ugliness is at once defined.
When goodness is seen to be good, evil is at once apparent.
So do existence and non-existence mutually give rise to one another,
As that which is difficult and that which is easy, distant and near, high and low,
shrill and bass, preceding and following.
The Sage therefore is occupied only with that which is without prejudice.
He teaches without verbosity; he acts without effort; he produces with possessing,
he acts without regard to the fruit of action; he brings his work
to perfection without assuming credit;
and claiming nothing as his own, he cannot at any time be said to lose."
- Translated by Walter Gorn Old, 1904, Chapter 2
"Recognize beauty and ugliness is born. Recognize good and evil is born. Is and Isn't produce each other. Hard depends on easy, Long is tested by short, High is determined by low, Sound is harmonized by voice, After is followed by before. Therefore the sage is devoted to non action, Moves without teaching, Creates ten thousand things without instruction, Lives but does not own, Acts but does not presume, Accomplishes without taking credit. When no credit is taken, Accomplishment endures." - Translated by Stephen Addis, 1993, Chapter 2
"All in the world recognize the beautiful as beautiful.
Herein lies ugliness.
All recognize the good as good.
Herein lies evil.
Therefore
Being and non-being produce each other.
Difficulty and ease bring about each other.
Long and short delimit each other.
High and low rest on each other.
Sound and voice harmonize each other.
Front and back follow each other.
Therefore the sage abides in the condition of wu-wei (unattached action).
And carries out the wordless teaching.
Here, the myriad things are made, yet not separated.
Therefore the sage produces without possessing,
Acts without expectations
And accomplishes without abiding in her accomplishments.
It is precisely because she does not abide in them
That they never leave her."
- Translated by Charles Muller, 1891, Chapter 2
"When we recognize beauty, we find ugliness;
when we recognize good, we find evil.
Being and non-being produce each other;
difficult and easy complete each other;
long and short contrast each other;
high and low position each other;
front and rear accompany each other.
Thus the sage manages by non-interference, and teaches without words.
All things flourish without interruption;
They are created but no one possesses them;
work is done but no one expects a reward;
achievements are made but no one claims credit.
Since no one claims them, achievements are always there."
- Translated by Ned Ludd, Chapter 2
This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington � 2020 CCA 4.0
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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
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
How to Live a Good Life: 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
"It is because every one under Heaven recognizes beauty as beauty,
that the idea of ugliness exists.
And equally if every one recognized virtue as virtue,
this would merely create fresh conceptions of wickedness.
For truly, Being and Not-being grow out of one another;
Difficult and easy complete one another.
Long and short test one another;
High and low determine one another.
Pitch and mode give harmony to one another.
Front and back give sequence to one another.
Therefore the Sage relies on actionless activity,
Carries on wordless teaching,
But the myriad creatures are worked upon by him; he does not disown them.
He rears them, but does not lay claim to them,
Controls them, but does not lean upon them,
Achieves his aim, but does not call attention to what he does;
And for the very reason that he does not call attention to what he does
He is not ejected from fruition of what he has done."
- Translated byArthur Waley, 1934, Chapter 2
"All men know the existence of beauty,
Beauty, cleft asunder, is ugliness.
All men know the existence of Love.
Love, cleft asunder, is hatred.
Therefore "possessions" and "Inner Life" interdepend in life.
Difficult and easy interdepend in completeness.
Long and short interdepend in form.
High and low interdepend in alternation.
Tone and voice interdepend in harmony.
Before and after interdepend in sequence.
That is why the self-controlled man
makes it his business to dwell in the Inner Life;
he teaches not by words, but by actions;
he brings all beings into action, he does not refuse them;
he gives them life, but does not possess them;
he acts, but does not look for reward;
he works out perfectness, but claims no credit.
The Master, indeed, rests not on rewards.
That is why he passes not away."
- Translated by Isabella Mears, 1916, Chapter 2
"Beauty originates in ugliness, virtue in vice.
Life and death, being and nothingness:
you might as well think of them as the same thing.
What's easy and what's difficult make each other what they are
to the point where they are precisely identical.
What's long and what's short are the measure of one another.
What's high and what's low reach toward each other.
High notes and low notes form a harmony.
Future and past form a circle.
So there's nothing to do but remain in the emptiness
from which all these notions emerge and into which they are released.
The speech of the sage is silence; his silence, speech.
Things come and go, and he lets them.
He doesn't seize them, and so participates in their own spontaneity.
He does his job and lets go.
Because he does, he acts in eternity as he finds repose in time."
- Translated by Crispin Starwell, Chapter 2
"The whole world knows the beautiful as beautiful
Only because of the existence of the ugly;
The whole world knows the good as good
Only because of the existence of the bad.
Hence the Being and the Nothingness exist in opposition;
The difficult and the easy complement each other;
The long and the short manifest themselves by comparison;
The high and the low are inclined as well as opposed to each other;
The consonants and vowels harmonize with each other;
The front and the back follow each other.
Thus the sage behaves
Without taking active action,
Teaches without using words,
Lets all things rip without interference,
Gives them life without claiming to be their owner,
Benefits them without claiming to be their benefactor,
succeeds without claiming credit.
Because he does not claim credit,
His credit is never lost."
- Translated by Zhengkun Gu, Chapter 2
"Self-Culture
Yang Shen
When all the world knows beauty as beauty,
Then ugliness comes into being;
When all the world knows goodness as goodness,
Then evil comes into being.
Therefore,
Being and Non-Being condition each other;
Difficult and Easy give rise to each other;
Long and Short set off each other;
High and Low contrast each other;
Tone and Voice harmonize each other;
Front and Rear succeed each other.
Thus the Sage handles affairs non-assertively,
And imparts his teaching without words.
The ten thousand things grow apace,
But he does not let them down.
He produces but does not claim ownership;
He acts but does not presume on the result;
He achieves success but does not take the credit.
For the very reason that he takes no credit,
Credit does not separate from him."
- Translated by Henry Wei, 1982, Chapter 2
"When everyone knows what beauty is,
There must also be ugliness.
When everybody knows what goodness is,
Then evil must also exist.
Therefore, the haves and the have-nots coexist.
Easy and hard become complementary.
Long and short differ in length.
High and low contrast in height.
Tone and pitch harmonise with each other.
The past is followed by the present.
Hence, the sage manages his affairs with non-action,
Teaches without utterance,
And lets everything develop without any interference.
Dao procreates but does not possess.
It facilitates development but does not gloat.
When it accomplishes his task, it does not claim credit.
As the sage does not claim credit for his success,
The credit cannot be taken away from him."
- Translated by Han Hiong Tan, Chapter 2
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
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
How to Live a Good Life: Advice from Wise Persons
Tao Te Ching
Translated by Arthur Waley
Tao - The Way
Translated by Lionel and and Herbert Giles
Taoism: An Essential Guide
By Eva Wong
"When every one recognizes beauty to be only a masquerade, then it is simply ugliness.
In the same way goodness, if it is not sincere, is not goodness.
So existence and non-existence are incompatible.
The difficult and easy are mutually opposites.
Just as the long and the short, the high and the low, the loud and soft,
the before and the behind, are all opposites and each reveals the other.
Therefore the wise man is not conspicuous in his affairs or given to much talking.
Though troubles arise he is not irritated.
He produces but does not own; he acts but claims no merit,
He builds but does not dwell therein,
Because he does not dwell therein he never departs."
- Translated by Dwight Goddard and Henri Borel, 1919, Chapter 2
A Chinese Language Version of Chapter 2 of the Tao Te Ching by Lao Tzu Anoteon my style of displaying the Chinese characters of the Tao Te Ching
天下皆知美之為美, 斯惡已.
皆知善之為善, 斯不善已.
故有無相生.
難易相成.
長短相較.
高下相傾.
音聲相和.
前後相隨.
是以聖人處無為之事.
行不言之教.
萬物作焉而不辭.
生而不有.
為而不恃.
功成而弗居.
夫唯弗居.
是以不去.
- Chinese characters, Tao Te Ching, Chapter 2
t'ien hsia chieh chih mei chih wei mei, ssu wu yi.
chieh chih shan chih wei shan, ssu pu shan yi.
ku yu wu hsiang sh�ng.
nan yi hsiang ch'�ng.
ch'ang tuan hsiang chiao.
kao hsia hsiang ch'ing.
yin sh�ng hsiang ho.
ch'ien hou hsiang sui.
shih yi sh�ng jen ch'u wu wei chih shih.
hsing pu yen chih chiao.
wan wu tso yen erh pu tz'u.
sh�ng erh pu yu.
wei erh pu shih.
kung ch'eng erh fu ch�.
fu wei fu ch'u.
shih yi pu ch'�
- Wade-Giles Romanization, Tao Te Ching, Chapter 2
Audio Version in Chinese of Chapter 2 of the Tao Te Ching
tian xia jie zhi mei zhi wei mei, si e yi.
jie zhi shan zhi wei shan, si bu shan yi.
gu you wu xiang sheng.
nan yi xiang cheng.
chang duan xiang xing.
gao xia xiang qing.
yin sheng xiang he.
qian hou xiang sui.
shi yi sheng ren chu wu wei zhi shi.
xing bu yan zhi jiao.
wan wu zuo er fu shi.
sheng er fu you.
wei er bu shi.
gong cheng er fu ju.
fu wei fu ju.
shi yi bu qu.
- Hanyu Pinyin Romanization, Daodejing, Chapter 2
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 Germanby 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.
"Since the world points up beauty as such,
There is ugliness too.
If goodness is taken as goodness,
Wickedness enters as well.
For is and is-not come together;
Hard and easy are complementary;
Long and short are relative;
High and low are comparative;
Pitch and sound make harmony;
Before and after are a sequence.
Indeed the Wise Man's office
Is to work by being still
He teaches not by speech
But by accomplishment;
He does for everything,
Neglecting none;
Their life he gives to all,
Possessing none;
And what he brings to pass
Depends on no one else.
As he succeeds,
He takes no credit
And just because he does not take it,
Credit never leaves him."
- Translated byRaymond Blakney, 1955, Chapter 2
The Routledge Encyclopedia of Taoism
The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
The Dao De Jing: A Qigong Interpretation by Dr. Yang Jing-Ming
How to Live a Good Life: Advice from Wise Persons
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
Dao De Jing: A Philosophical Translation by Roger T. Ames and David L. Hall
Practicing the Tao Te Ching: 81 Steps on the Way by Solala Towler
"When the whole world recognizes that beauty is beautiful,
It may be not beautiful at all.
When the whole world recognizes that goodness is good,
It may not be good at all.
Thus, existence and nonexistence produce each other.
The high and the low are compared with each other.
The long and the short show off each other.
The high and the low compliment each other.
The front and the rear follow each other.
Thus the Sage ruler administered state affairs by non-interference
and carried out education by non-preaching.
All things are resolved in order and nothing is rejected.
It produces All Things but it does not possess them.
It provides everything for them but it does not take anything from them.
He accomplished deeds for them, but he did not claim the deeds.
Since he did not claim the deeds, they did not leave him."
- Translated by Tang Zi-chang, Chapter 2
"When everyone in the world became conscious of the beauty
of the beautiful it turned to evil;
They became conscious of the goodness of the good and ceased to be good.
Thus not-being and being arise the one from the other.
So also do the difficult and the easy; the long and the short;
the high and the low;
sounds and voices; the preceding and the following.
Therefore the Holy Man abides by non-attachment
is his affairs, and practices
a doctrine which cannot be imparted by speech.
He attends to everything in its turn and declines nothing; produces
without claiming; acts without dwelling thereon;
completes his purposes without resting in them.
Inasmuch as he does this he loses nothing."
- Translated byMedhurst C. Spurgeon, 1905, Chapter 2
Simple Taoism: A Guide to Living in Balance By Alexander Simkins
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
How to Live a Good Life: Advice from Wise Persons
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
"When the people of the Earth all know beauty as beauty,
there arises the recognition of ugliness.
When the people of the Earth all know the good as good,
there arises the recognition of evil.
Therefore:
Being and non-being interdependent in growth;
Difficult and easy interdependent in completion;
Long and short interdependent in contrast;
High and low interdependent in position;
Tones and voice interdependent in harmony;
Front and behind interdependent in company.
Therefore the Sage:
Manages affairs without action;
Preaches the doctrine without words;
All things take their rise, but he does not turn away from them;
He gives them life, but does not take possession of them;
He acts, but does not appropriate;
Accomplishes, but claims no credit.
It is because he lays claim to no credit
That the credit cannot be taken away from him."
- Translated by Lin Yutang, 1948, Chapter 2
"Beauty becomes recognized as beauty,
As its difference from ugliness is seen.
Likewise,
Goodness and love become recognized,
As their difference from evil and hatred is felt.
The Relationship of:
- Being and non-being is known through life and growth.
- Difficult and easy is known through achievement and completion.
- Long and short is known through form and contrast.
- High and low is known through relationship and position.
- Sound and voice is known through amplitude and harmony.
- Front and behind is known through position and sequence.
Thus:
Wu-Wei graces the affairs of the Sage -
Teaching gracefully, Without words.
Receiving all happening as natural,
Without needing to judge or control.
Giving life and animation to all experience
Without needing to dominate.
Accomplishing, Without expecting reward.
In never assuming importance,
When the Sage's work is complete,
It remains, everlastingly."
- Translated byAlan B. Taplow, 1982, Chapter 2
This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington � 2020 CCA 4.0
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
Ripening Peaches: Taoist Studies and Practices By Mike Garofalo
Dao De Jing: A Philosophical Translation
By Roger T. Ames and David T. Hall
Tao Te Ching on The Art of Harmony By Chad Hansen.
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
How to Live a Good Life: Advice from Wise Persons
The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese Thought
By Arthur Waley
"The Beautiful being once recognized as such by the world,
the Repulsive appears as its converse.
Goodness being once recognized as such, Evil appears in like manner.
Thus, existence and non-existence produce each other;
The difficult and the easy bring about each other;
The long and the short impart form to each other;
The high and low comply or change places with each other;
Sounds and voices harmonize with each other;
Priority and sequence alternate with each other.
Wherefore the Sage pursues a policy of inaction,
and teaches men in silence he conforms to the Course of Nature.
He proceeds silently and spontaneously, and thus the people learn
to govern themselves by his example without needing the interferences of legislation.
He forms all things without shrinking from the labor; produces them
without claiming the possession of virtue; acts without presuming on his ability.
He completes his achievements without taking any credit to himself.
It is only he who thus does not stand upon his merit;
and therefore his merit does not depart from him."
- Translated byFrederic H. Balfour, 1884, Chapter 2
"It is the world of man that defines ugly by comparing it with that which man calls beautiful. Skillful is considered such by comparison to that which is called 'without skill'. Alive and non-alive are delineated by nature. Difficult and easy are abstracted by our perception. Long and short are defined by the one against the other. High and low are reckoned so by the contrast of the one with the other. Music is seen as pleasing if the notes and tones are recognized as being harmonious with each other. One in front, and one behind are recognized as one following the other. It is for this reason that the sage lives in the condition of wu-wei (unattached action, or; doing-not doing), And teaches without words. He knows that names and images are fleeting, and all things will transform. One who seems to follow tonight might lead another time. He sees all that is done as neither large nor small. All things are neither grand nor miniscule. Actions are neither difficult, nor done with ease. He acts without expectation. Things spring up around him, and he accepts them, but does not possess them. Things go away, and he recognizes their departure without grief or joy. When the work is done he leaves it be. Because he does not dwell in it, it will last." - Translated by Rivenrock, Chapter 2
"When all the people of the world know beauty as beauty, There arises the recognition of ugliness. When they all know the good as good, There arises the recognition of evil. Therefore: Being and non-being produce each other; Difficult and easy complete each other; Long and short contrast each other; High and low distinguish each other; Sound and voice harmonize each other; Front and behind accompany each other. Therefore the sage manages affairs without action And spreads doctrines without words. All things arise, and he does not turn away from them. He produces them but does not take possession of them. He acts but does not rely on his own ability. He accomplishes his task but does not claim credit for it. It is precisely because he does not claim credit that his accomplishment remains with him." - Translated by Wang Tsit Chan, 1963, Chapter 2
"When all in the world understand beauty to be beautiful,
then ugliness exists.
When all understand goodness to be good, then evil exists.
Thus existence suggests non-existence;
Easy gives rise to difficult;
Short is derived from long by comparison;
Low is derived from high by position;
Resonance harmonizes sound;
After follows before.
Therefore the sage carries on his business without action,
and gives his teaching without words."
- Translated by Ch'u Ta-Kao, 1904, Chapter 2
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Tao Te Ching
Lao Tzu: Tao Te Ching
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
How to Live a Good Life: Advice from Wise Persons
Lao-Tzu and the Tao-Te-Ching
Dao De Jing: The Book of the Way
"All men know that beauty and ugliness are correlatives,
as are skill and clumsiness;
one implies and suggests the other.
So also existence and non-existence pose the one the other;
so also is it with ease and difficulty, length and shortness;
height and lowness.
Also Musick exists through harmony of opposites;
time and space depend upon contraposition.
By the use of this method, the sage can fulfil his will without action,
and utter his word without speech.
All things arise without diffidence; they grow, and none interferes;
they change according to their natural order, without lust of result.
The work is accomplished; yet continueth in its orbit, without goal.
This work is done unconsciously; this is why its energy is indefatigable."
- Translated by Aleister Crowley, 1918, Chapter 2
"When people find one thing beautiful, another consequently becomes ugly.
When one man is held up as good, another is judged deficient.
Similarly, being and non-being balance each other; difficult
and easy define each other; long and short illustrate each other;
high and low rest upon each other; voice and song meld into harmony;
what is to come follows upon what has been.
The wise person acts without effort and teaches by quiet example.
He accepts things as they come, creates without possessing,
nourishes without demanding, accomplishes without taking credit.
Because he constantly forgets himself, he is never forgotten."
- Translated by Brian Browne Walker, 1996, Chapter 2
"When people see things as beautiful,
ugliness is created.
When people see things as good,
evil is created.
Being and non-being produce each other.
Difficult and easy complement each other.
Long and short define each other.
High and low oppose each other.
Fore and aft follow each other.
Therefore the Master
can act without doing anything
and teach without saying a word.
Things come her way and she does not stop them;
things leave and she lets them go.
She has without possessing,
and acts without any expectations.
When her work is done, she take no credit.
That is why it will last forever."
- Translated by John H. McDonald, 1996, Chapter 2
Walking the Way: 81 Zen Encounters with the Tao Te Ching
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
How to Live a Good Life: Advice from Wise Persons
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
"People through finding something beautiful
Think something else unbeautiful,
Through finding one man fit
Judge another unfit.
Life and death, though stemming from each other,
seem to conflict as stages of change,
Difficult and easy as phases of achievement,
Long and short as measures of contrast,
High and low as degrees of relation;
But, since the varying of tones gives music to a voice
And what is the was of what shall be,
The sanest man
Sets up no deed,
Lays down no law,
Takes everything that happens as it comes,
As something to animate, not to appropriate,
To earn, not to own,
To accept naturally without self-importance:
If you never assume importance
You never lose it."
- Translated by Witter Bynner, 1944, Chapter 2
"Because the world recognized beauty as beauty,
ugliness is known to be ugly.
Everyone knows goodness to be goodness,
and to know this is to know what is not good.
Similarly, existence implies non-existence;
The hard and the easy complement each other;
We recognize what is long by comparison with what is short;
High by comparison with low;
The shrill by comparison with the sonorous.
Before and after, earlier and later, back and front -
All these complement one another.
Therefore the Sage, the self-controlled man,
dwells in action-less activity, poised between contraries.
He teaches without employing words.
He beholds al things that have been made - he
does not turn his back on them.
He achieves, but does not claim merit;
He does not call attention to what he does, not claim success.
Regarding nothing as his own, he loses nothing that is his."
- Translated by Herman Ould, 1946, Chapter 2
"Wenn auf Erden alle das Sch�ne als sch�n erkenne,
so ist dadurch schon das H��liche gesetzt.
Wenn auf Erden alle das Gute als gut erkennen,
so ist dadurch schon das Nichtgute gesetzt.
Denn Sein und Nichtsein erzeugen einander.
Schwer und Leicht vollenden einander.
Lang und Kurz gestalten einander.
Hoch und Tiefverkehren einander.
Stimme und Ton sich verm�hlen einander.
Vorher und Nachher folgen einander.
Also auch der Berufene:
Er verweilt im Wirken ohne Handeln.
Er �bt Belehrung ohne Reden.
AlIe Wesen treten hervor,
und er verweigert sich ihnen nicht.
Er erzeugt und besitzt nicht.
Er wirkt und beh�lt nicht.
Ist das Werk vollbracht,
so verharrt er nicht dabei,
Und eben weil er nicht verharrt,
bleibt er nicht verlassen."
- Translated by Richard Wilhelm, 1911, Chapter 2
"Das Offenbarwerden des Wesentlichen im Gegensatz
Wir wissen:
Sch�nheit wird als Sch�nheit nur erkannt,
wenn Nichtsch�nheit bewusst wird.
Das Gute wird als Gutes nur erkannt,
wenn Nichtgutes bewusst wird.
Seyn und Nichtseyn erzeugen einander;
Schweres kann nur Seyn, wo auch Leichtes ist;
Gro�es nur, wo Kleines ist;
Hohes dort, wo Tiefes ist.
Stimme und Ton bedingen die Klangwelt.
Vergangenheit und Zukunft bedingen die Zeit.
Darum
wirkt der Weyse durch Nichtwirken;
lehrt durch Schweigen;
ist allem ge�ffnet, was auf ihn zukommt;
erzeugt und beh�lt nichts;
schafft Werke und fragt nicht nach der Frucht der Werke;
vollendet und steht immer wieder am Anfang:
All sein Tun quillt aus Herzensgr�nden."
- Translated by Rudolf Backofen, 1949, Chapter
"Contrast of Terms
That the social world knows to deem the beautiful as 'beautiful' simply creates the 'ugly. '
That the social world knows to deem worth as 'worthy' simply creates 'worthlessness. '
Thus 'exists' and 'not-exists' mutually sprout. 'Difficult' and 'easy' are mutually done.
'Long' and 'short' are mutually gauged. 'High' and 'low' mutually incline.
'Sound' and 'tone' mutually blend. 'Before' and 'after' mutually supervene.
Using this: sages fix social issues without deeming ; administer a 'no words' teaching.
The ten-thousand natural kinds work by it and don't make phrases.
They sprout but don't 'exist'. Deem-act and don't rely on anything.
Accomplish their work and don't dwell in it.
Because they don't dwell in it, they don't lose it."
- Translated by Chad Hansen, Chapter 2
This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington � 2020 CCA 4.0
Tao Te Ching: An Illustrated Journey
Tao Te Ching
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
How to Live a Good Life: Advice from Wise Persons
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
"When beauty is known as beautiful, lo! ugliness is there,
When good is known as good, then bad and good together go,
Being and Non-existence, linked like brothers forward press,
And difficult and easy, both in mutual currents flow.
The long and short are side by side, each by the other shown,
The high inclines to meet the low, the low to meet the high,
The after follows the before, in mutual consequence,
And tone and voice unite and blend in mutual harmony.
And so the sage, in his affairs, does not on doing dwell,
Proceeds in silence like the myriad things which come to be,
Which growing, claim no ownership, producing, no reward,
And claiming naught, assuming naught, continue ceaselessly."
- Translated by Isaac Winter Heysinger, 1903, Chapter 2
" Therefore, Lao Tzu states, In heaven and earth, Beauty is attached as beauty by merely discerning it from ugliness. Good is willed as good by merely distinguishing it from the evil. Being and Nothing come from each other, Difficult and Easy depend on each other, Long and Short are shaped to each other. High and Low are bent to each other. Sound and Voice harmonize each other. Front and Back follow each other. Thus, the sage keeps himself in no-action (wu-wei), He teaches his wisdom without words. The Ten Thousand Things rise and fall. Tao "creates" everything without possessing, Accomplishes with no claim, Thus, no adherence, no vanish." - Translated by Eichi Shimomisse, 1998, Chapter 2
"All behaviour consists of opposites or polarities.
If I do anything more and more, over and over, its polarity will appear.
For example, striving to be beautiful makes a person ugly,
and trying too hard to be kind is a form of selfishness.
Any over-determined behaviour produces its opposite:
- An obsession with living suggests worry about dying.
- True simplicity is not easy.
- Is it a long time or a short time since we last met?
- The braggart probably feels small and insecure.
- Who would be first ends up last.
Knowing how polarities work, the wise leader does not push
to make things happen, but allows process to unfold on its own.
The leader teaches by example rather than by lecturing
others on how they ought to be.
The leader knows that constant interventions will block the group's process.
The leader does not insist that things come out a certain way.
The wise leader does not seek a lot of money or a lot of praise.
Nevertheless, there is plenty of both."
- Translated by John Heider, 1985, Chapter 2
"When all under heaven know beauty as beauty, already there is ugliness; When everyone knows goodness, this accounts for badness. Being and nonbeing give birth to each other, Difficult and easy complete each other, Long and short form each other, High and low fulfill each other, Tone and voice harmonize with each other, Front and back follow each other - it is ever thus. For these reasons, The sage dwells in affairs of nonaction, carries out a doctrine without words. He lets the myriad creatures rise up but does not instigate them; He acts but does not presume; He completes his work but does not dwell on it. Now, Simply because he does not dwell on them, his accomplishments never leave him." - Translated by Victor H. Mair, 1990, Chapter 2
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Further Teachings of Lao-Tzu: Understanding the Mysteries (Wen Tzu)
Tai Chi Chuan, Qigong, Taoist Body-Mind Arts and Practices
How to Live a Good Life: Advice from Wise Persons
The Lunar Tao: Meditations in Harmony with the Seasons
Awakening to the Tao
Ripening Peaches: Taoist Studies and Practices By Mike Garofalo
Zhuangzi: The Essential Writings with Selections from Traditional Commentaries
The Inner Chapters of Chuang Tzu (Zhuangzi)Translated by A. C. Graham
"When the world knows beauty as beauty, ugliness arises
When it knows good as good, evil arises
Thus being and non-being produce each other
Difficult and easy bring about each other
Long and short reveal each other
High and low support each other
Music and voice harmonize each other
Front and back follow each other
Therefore the sages:
Manage the work of detached actions
Conduct the teaching of no words
They work with myriad things but do not control
They create but do not possess
They act but do not presume
They succeed but do not dwell on success
It is because they do not dwell on success
That it never goes away"
- Translated byDerek Linn, 2006, Chapter 2
"If everyone understands the beautiful as beauty, there must be ugliness. If everyone understands goodness as good, there must be not good.
Being and not being are mutually arising; Difficult and easy are complementary; Long and short arise from comparison; Higher and lower are interdependent; Vocalization and verbalization harmonize with each other; Before and after accompany each other.
This is why the Sage manages affairs of Non-action and performs wordless teaching. The myriad things are made without the slightest word. Nature gives birth but does not possess. It acts but does not demand subservience. Only because it claims no credit is it indispensable." - Translated by Tam C. Gibbs, 1981, Chapter 2
"The whole world knows: when beauty tries to be beautiful
it changes into ugliness by that very fact.
The whole world knows: when kindness tries to appear kind
it changes into unkindness by that very fact.
So close are Being and Non-Being that one arises from the other.
So suddenly easy becomes difficult short becomes long high
becomes low loud becomes soundless the first becomes the last.
That is why the Sage strives to act without action
to teach without speaking.
He lets things happen and does not try to stay them.
He labors and is not greedy.
He acts and does not demand anything.
He receives and does not retain anything."
- Translated by K.O. Schmidt, 1975, Chapter 2
"Dans le monde, lorsque tous les hommes ont su appr�cier la beaut� (morale),
alors la laideur (du vice) a paru.
Lorsque tous les hommes ont su appr�cier le bien, alors le mal a paru.
C'est pourquoi l'�tre et le non-�tre naissent l'un de l'autre.
Le difficile et le facile se produisent mutuellement.
Le long et le court se donnent mutuellement leur forme.
Le haut et le bas montrent mutuellement leur in�galit�.
Les tons et la voix s'accordent mutuellement.
L'ant�riorit� et la post�riorit� sont la cons�quence l'une de l'autre.
De l� vient que le saint homme fait son occupation du non-agir.
Il fait consister ses instructions dans le silence.
Alors tous les �tres se mettent en mouvement, et il ne leur refuse rien.
Il les produit et ne se les approprie pas.
Il les perfectionne et ne compte pas sur eux.
Ses m�rites �tant accomplis, il ne s'y attache pas.
Il ne s'attache pas � ses m�rites ; c'est pourquoi ils ne le quittent point."
- Translated by Stanislas Julien, 1842, Chapter 2
Spanish Language Versions of the Tao Te Ching (Daodejing) Tao Te Ching en Espa�ol
Lao Ts� Tao Te Ching 
Tao Te Ching Traducido por Stephen Mitchell, versi�n espa�ola
Tao Te Ching Traducido al espa�ol por el Padre Carmelo Elorduy
Lifestyle Advice from Wise Persons Consejos de Estilo de Vida de Sabios
Lao Tzu-The Eternal Tao Te Ching
Ripening Peaches: Taoist Studies and Practices By Mike Garofalo Maduraci�n Duraznos: Estudios y Pr�cticas Tao�stas por Mike Garofalo
Tao Te Ching
Lao Tzu - Tao Te Ching
Tao te king
Daodejing Espa�ol, Ingl�s, y Chino Versiones Ling��sticas de la Daodejing
Spanish Language Translations of the Tao Te Ching, Chapter 2
"Todo el mundo toma lo bello por bello,
y eso es porque conocen qu� es lo feo.
Todo el mundo toma el bien por el bien,
y eso es porque conocen qu� es el mal.
Porque, el Ser y el No-Ser se engendran mutuamente.
Lo f�cil y lo dif�cil se complementan.
Lo largo y lo corto se forman el uno de otro.
Lo alto y lo bajo se aproximan.
El sonido y el tono armonizan entre s�.
El antes y el despu�s se suceden rec�procamente.
Por ello, el Sabio maneja sus asuntos sin interferir,
y difunde sus ense�anzas sin adoctrinar.
No niega la existencia de las innumerables cosas.
Las construye sin atribuirse nada.
Hace su trabajo sin acumular nada por �l.
Cumple su tarea sin vanagloriarse de ella, y,
precisamente por no vanagloriarse,
nadie se la puede quitar."
- Translation fromWikisource, 2013, Cap�tulo 2
"Todo el mundo sabe considerar bello lo que es bello,
y as� aparece lo feo.
Todos conocen lo que es bueno,
as� es como aparece lo que no es bueno.
Ser (you) y no-ser (wu) se engendran mutuamente,
dif�cil y f�cil se producen mutuamente,
largo y corto se forman mutuamente,
alto y bajo se completan mutuamente,
significado y palabra se armonizan mutuamente,
delante y detr�s se siguen mutuamente,
es la ley de la naturaleza (chang).
Por eso el sabio permanece en la no-acci�n,
practica la ense�anza sin palabras.
Los seres se desarrollan por s� mismos, sin comienzo;
�l act�a sin esperar nada,
cumple su obra y no reclama su m�rito.
Precisamente porque no lo reclama,
su m�rito nunca le abandona."
- Translated byJuan Ignacio Preciado, 1978, Tao Te Ching, Cap�tulo 2
"Cuando se reconoce la Belleza en el Mundo
Se aprende lo que es la Fealdad;
Cuando se reconoce la Bondad en el Mundo
Se aprende lo que es la Maldad.
De este modo:
Vida y muerte son abstracciones del crecimiento;
Dificultad y facilidad son abstracciones del progreso;
Cerca y lejos son abstracciones de la posici�n;
Fuerza y debilidad son abstracciones del control;
M�sica y habla son abstracciones de la armon�a;
Antes y despu�s son abstracciones de la secuencia.
El sabio controla sin autoridad,
Y ense�a sin palabras;
�l deja que todas las cosas asciendan y caigan,
Nutre, pero no interfiere,
D� sin pedirle,
Y est� satisfecho."
- Translated by Antonio Rivas Gonz�lvez, 2004, Cap�tulo 2
"Al conocer lo bello como bello todos conocen la fealdad en el mundo.
Todos saben que el bien es el bien y entonces conocen el mal.
As� es como:
Ser y no-ser se engendran uno a otro.
Lo dif�cil y lo f�cil mutuamente se integran.
Ancho y angosto se forjan uno a otro.
Alto y bajo se corresponden uno a otro.
Voz y tono se armonizan uno a otro.
Por eso el hombre sabio encausa los asuntos sin actuar.
Ense�a estando callado.
No se opone a los seres que nacen ni se apodera de sus vidas.
Nunca se queda en la obra cumplida.
Por no permanecer en ella no hay quien se la pueda arrebatar."
- Translation fromLogia Medio Dia, 2015, Cap�tulo 2
"Todo el mundo toma lo bello lo bello, y por eso conocen qu� es lo feo.
Todo el mundo toma el bien por el bien, y por eso conocen qu� es el mal.
Porque, el ser y el no-ser se engendran mutuamente.
Lo f�cil y lo dif�cil se complementan.
Lo largo y lo corto se forman el uno de otro.
Lo alto y lo bajo se aproximan.
El sonido y el tono armonizan entre s�.
El antes y el despu�s se suceden rec�procamente.
Por eso, el sabio adopta la actitud de no-obrar y practica una en sin palabras.
Todas las cosas aparecen sin su intervenci�n.
Nada usurpa ni nada reh�sa.
Ni espera recompensa de sus obras, ni se atribuye la obra acabada,
y por eso, su obra permanece con �l."
- Online at Tips Feng Shui, Anonymous, Cap�tulo 2
"En el mundo todos saben que lo bello es bello,
y de ah�qu� es lo feo;
que lo bueno es bueno, y de ah� qu�no es bueno.
El ser y no ser mutuamente se engendran.
Lo f�cil ylo dif�cil mutuamente se hacen.
Lo largo y lo corto mutuamente seperfilan.
Lo alto y lo bajo mutuamente se desnivelan.
El sonido y su timbremutuamente se armonizan.
Delante y detr�s se suceden.
Por eso, el hombre perfecto se aplica a la tarea
de no hacernada y de ense�ar callando.
Hace los diez mil seres. Nada reh�sa.
Los engendrasin adue�arse de ellos.
Los hace y no se apoya en ellos.
Hecha la obra, no se queda con ella.
No se queda con ella,pero tampoco se va de ella."
- Translated byCarmelo Elorduy, 2006, Cap�tulo 2
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This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington � 2020 CCA 4.0
Commentary, Notes, Links, Comparisons, Resources Chapter 2By Mike Garofalo
The dualities are resolved by harmony, integration, balancing. This state of harmony is a phase of the Oneness Process.
"If there is beauty, there must be ugliness.
If there is right, there must be wrong.
Wisdom and ignorance are complementary,
and illusion and enlightenment can not be separated.
This is an old truth,
don't think it was discovered recently.
"I want this, I want that" this is foolishness.
I will tell you a secret:
All things are impermanent.
- Ryokan
Lao-tzu's Taoteching
Tao Te Ching: The Taoism of Lao Tzu Explained. By Stefan Stenudd. CreateSpace Independent Pub., 2015. 320 pages. ISBN: 9781514208045.
The Whole Heart of Tao: The Complete Teachings From the Oral Tradition of Lao Tzu.
Dao De Jing: A Philosophical Translation
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Next Chapter of the Tao Te Ching #3
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Chapter and Thematic Index to the Tao Te Ching
Tao Te Ching Bibliography, Links, Research Tools, Resources, Commentaries Chapter 2
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 atDas Tao Te King von Lao Tse. Caution: copyright infringement may sometimes be an issue at this website.
Lao Tzu: Te-Tao Ching - A New Translation Based on the Recently Discovered Ma-wang-tui Texts (Classics of Ancient China)
Early Daoist Scriptures. Translated by Stephen R. Bokenkamp. Peter Nickerson, Contributor. Berkeley, University of California Press, Revised Edition, 1999. 520 pages. This compilation includes a translation of "The Xiang'er Commentary to the Laozi," pages 78-148, with a long introduction to the same, pages 29-78. Scholars think this document was created in the late 5th century, CE. It was discovered in Buddhist Grottos in 1920, but parts were missing.
Tao Te Ching: The Definitive Edition
Chinese Reading of the DaodejingWang Bi's Commentary on the Laozi with Critical Text and Translation. By Professor Rudolf G. Wagner. A SUNY Series in Chinese Philosophy and Culture. English and Mandarin Chinese Edition. State University of New York Press; Bilingual edition (October 2003). 540 pages. Wang Bi (Wang Pi, Fusi), 226-249 CE,Commentary on the Tao Te Ching.
Lao-Tzu: My Words are Very Easy to Understand. Lectures on the Tao Teh Ching by Professor Cheng Man-ch'ing (1902-1975). Translated from the Chinese by Tam C. Gibbs, 1981. Berkeley, California, North Atlantic Books, 1981, 1991. 240 pages. Includes the Chinese characters for each of the 81 Chapters. A brief biography of Professor Cheng is included. Professor Cheng was a Master of Five Excellences: Taijiquan, Painting, Poetry ... Taijiquan and Qigong are considered Daoist practices.
The Teachings of Lao-Tzu: The Tao Te Ching. Translation, commentary, and notes by Paul Carus, 1913. New York, St. Martin's Press, 2000. D.T. Suzuki worked and studied with Paul Carus around 1905 in Illinois, and translated together their version the Tao Te Ching.
Daodejing by Laozi: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin (tone#), German, French and English. This is an outstanding resource for serious students of the Tao Te Ching.
The New Lao Tzu: A Contemporary Tao Te Ching. By Ray Grigg. Interpretation, comments, notes by Ray Grigg. Tuttle, 1995. 187 pages.
The Tao and Method: A Reasoned Approach to the Tao Te Ching. A translation and commentary by Professor Michael Lafargue. New York, SUNY Press, 1994. 640 pages. Detailed index, bibliography, notes, and tables. An essential research tool.
The Tao of the Tao Te Ching. A Translation and Commentary by Profesor Michael LaFargue. State University of New York Press, 1992. Detailed glossary, extensive bibliography, 270 pages. This translation is based on the oldest version ( 168 BCE) of the Tao Te Ching found in King Ma's tomb - the famous Magwandali manscript. 81 Chapters arranged in a topical order by the author.
Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu. By Professor by Alan Kam-Leung Chan. SUNY Series in Chinese Philosophy and Culture. State University of New York Press, 1991. Index, bibliography, glossary, notes, 314 pages.
Tao Te Ching
The Classic of the Way and Virtue: A New Translation of the Tao-te Ching of Laozi as Interpreted by Wang Bi.Translated by Richard John Lynn. Translations from the Asian Classics Series. New York, Columbia University Press, 1999. Extensive index, glossaries, notes, 244 pages.
Tao Te Ching in Chinese characters, Pinyin Romanization, English and German by Dr. Hilmar Alquiros.
Tao Te Ching: Annotated and Explained. Translation and Annotation by Derek Lin. Foreword by Lama Surya Das. "An inspiring, precise translation of the ancient Chinese wisdom classic─ with facing-page commentary that brings the text to life for you." Woodstock, Vermont, 2006, 2010. 167 pages.
How to Live a Good Life: Advice from Wise Persons
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Tao Te Ching: A New Translation and Commentary. By Ellen M. Chen. Paragon House, 1989. Detailed glossary, index, bibliography, notes, 274 pages. A substantial commentary and fine translation. One of my favorites.
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Comparison and Analysis of Selected English Interpretations of the Tao Te Ching. By Damian J. Bebell and Shannon M. Fera.
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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 Espa�ol, Translators Index
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Dao De Jing: A Philosophical Translation
Thematic Index to the 81 Chapters of the Tao Te Ching
Epicurean and Stoicism in Hellenistic Philosophy
Lieh-Tzu: A Taoist Guide to Practical Living
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Cloud Hands BlogMike Garofalo writes about Mind-Body Arts, Philosophy, Taoism, Gardening, Taijiquan, Walking, Mysticism, Qigong, and the Eight Ways.
The Whole Heart of Tao: The Complete Teachings From the Oral Tradition of Lao Tzu.
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Gushen Grove Notebooks for the Tao Te Ching
Research and Indexing by
Michael P. Garofalo
Green Way Research, Valley Spirit Center, Gushen Grove Notebooks (2011-2020)
Red Bluff, California from 1998-2017; Vancouver, Washington from 2107-
Green Way Research, Chapter 2, 2011-2020.
Compiled and Indexed byMichael P. Garofalo
The indexing information for this webpage was originally developed in 2011.
The indexing information was updated and expanded for both English and Spanish on December 6, 2019.
The indexing information for this Chapter 73 was added to theConcordancemaster list (ttclzindex31.htm) on December 6, 2019.
This webpage was last modified, edited, maintained, changed, reformatted, improved or updated on December 6, 2019.
This webpage was first distributed online on November 3, 2010.
This webpage work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington � 2020 CCA 4.0