From: Subject: Lao Tzu: "Tao Te Ching" (100 translations of Chapter 1) Date: Mon, 24 Jan 2005 20:09:42 -0330 MIME-Version: 1.0 Content-Type: multipart/related; boundary="----=_NextPart_000_0005_01C50250.A4487B60"; type="text/html" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2800.1165 This is a multi-part message in MIME format. ------=_NextPart_000_0005_01C50250.A4487B60 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.bopsecrets.org/gateway/passages/tao-te-ching.htm Lao Tzu: "Tao Te Ching" (100 translations of Chapter = 1)

B U R E A=20 U   O F   P U B L I C   S E C = R E T=20 S

 

 

 

Lao Tzu: Tao Te Ching

(100+ Translations of Chapter 1)

 

 


The original text in Wade-Giles Romanization:

Tao Te Ching (Lao Tzu)

tao k=92o tao, fei ch=92ang tao.
ming k=92o ming, fei = ch=92ang=20 ming.
wu, ming t=92ien ti chih shih.
yu, ming wan wu chih = mu.
ku=20 ch=92ang wu, y=FC yi kuan ch=92i miao.
ch=92ang yu, y=FC yi = kuan ch=92i=20 chiao.
tz=92u liang ch=EA, t=92ung ch=92u erh yi = ming.
t=92ung wei chih=20 hs=FCan.
hs=FCan chih yu hs=FCan.
chung miao chih = m=EAn.

 


The original text in Pinyin Romanization:

Dao De Jing (Laozi)

dao ke dao, fei chang dao.
ming ke ming, fei chang = ming.
wu,=20 ming tian di zhi shi.
you, ming wan wu zhi mu.
gu chang = wu, yu yi=20 guan qi miao,
chang you, yu yi guan qi jiao.
ci liang zhe, = tong=20 chu er yi ming.
tong wei zhi xuan,
xuan zhi you = xuan,
zhong=20 miao zhi men.

 


The tau (reason) which can be tau-ed = (reasoned) is=20 not the Eternal Tau (Reason). The name which can be named = is not=20 the Eternal Name.

Non-existence is named the Antecedent of heaven and earth; = and=20 Existence is named the Mother of all things. In eternal = non-existence,=20 therefore, man seeks to pierce the primordial mystery; and, in = eternal=20 existence, to behold the issues of the Universe. But these two = are one=20 and the same, and differ only in name.

This sameness (or existence and non-existence) I call the = abyss =97 the=20 abyss of abysses =97 the gate of all mystery.

Translated by John Chalmers (1868) =


The TAO, or Principle of Nature, may be = discussed=20 [by all]; it is not the popular or common Tao.

Its Name may be named [i.e., the TAO = may=20 receive a designation, though of itself it has none]; but it is = not an=20 ordinary name, [or name in the usual sense of the word, for it = is a=20 presentment or ειδωλον of the = Infinite].

Its nameless period was that which preceded the birth of the=20 Universe,

In being spoken of by name, it is as the Progenitrix of All=20 Things.

It is therefore in habitual passionlessness [the Quiescent = phase of=20 TAO] that its mystery may be scanned; and in = habitual=20 desire [the Active phase of TAO] that its = developments=20 may be perceived.

These two conditions, the Active and the Quiescent, alike = proceed=20 [from TAO]; it is only in name that they differ. = Both may=20 be called profundities; and the depth of profundity is the gate = of every=20 mystery.

Translated by Frederick Henry Balfour (1884) =


The Tao that can be trodden is not the enduring and = unchanging=20 Tao.
The name that can be named is not the enduring and = unchanging=20 name.

(Conceived of as) having no name, it is the Originator of = heaven and=20 earth;
(conceived of as) having a name, it is the Mother of = all=20 things.

Always without desire we must be found,
If its deep = mystery we=20 would sound;
But if desire always within us be,
Its outer = fringe=20 is all that we shall see.

Under these two aspects, it is really the same; but as = development=20 takes place, it receives the different names. Together we call = them the=20 Mystery. Where the Mystery is the deepest is the gate of all = that is=20 subtle and wonderful.

Translated by James Legge = (1891)


God (the great everlasting infinite First Cause from whom = all=20 things in heaven and earth proceed) can neither be defined nor=20 named.

For the God which can be defined or named is but the Creator, = the=20 Great Mother of all those things of which our senses have=20 cognisance.

Now he who would gain a knowledge of the nature and = attributes of the=20 nameless and undefinable God, must first set himself free from = all=20 earthly desires, for unless he can do this, he will be unable to = penetrate the material veil which interposes between him and = those=20 spiritual conditions into which he would obtain an insight.

Yet the spiritual and the material, though known to us under=20 different names, are similar in origin, and issue from the same = source,=20 and the same obscurity belongs to both, for deep indeed is the = darkness=20 which enshrouds the portals through which we have to pass, in = order to=20 gain a knowledge of these mysteries.

Translated by G.G. Alexander = (1895)


The Reason that can be reasoned is not the eternal = Reason. The=20 name that can be named is not the eternal Name. The Unnameable = is of=20 heaven and earth the beginning. The Nameable becomes of the ten = thousand=20 things the mother. Therefore it is said:

=93He who desireless is found
The spiritual of the world = will=20 sound.
But he who by desire is bound
Sees the mere shell = of=20 things around.=94

These two things are the same in source but different in = name. Their=20 sameness is called a mystery. Indeed, it is the mystery of = mysteries. Of=20 all spirituality it is the door.

Translated by Paul Carus = (1898)


The way that can be overtrod is not the Eternal=20 Way,
     The name that can be named is = not the=20 Everlasting Name
Which Nameless brought forth Heaven and = Earth, which=20 Named, if name we may,
     The Mother of = all the=20 myriad things of time and space
    =20 became.
Thereby we sound eternally the mystery=20 divine,
     But only without desire to = sound,=20 for if desire abide
The portals of the issuing host our = baffled sight=20 confine,
     And deep within the eternal = veil=20 the mystery shall hide.
These two, the Nameless and the = Named, they=20 differ but in
     name,
For in their = vast=20 progression from the deep they are the same,
The deep of = deeps, from=20 whose eternal gate all spirit came.

Translated by I.W. Heysinger = (1903)


The Providence which could be indicated by words would = not be an=20 all-embracing Providence, nor would any name by which we could = name it=20 be an ever-applicable name.

=93Non-existence=94 is a name for the beginning of heaven and = earth.=20 =93Existence=94 is a name for the genetrix of the innumerable = objects of=20 creation.

Hence, =93absolute non-existence=94 suggests to us the = miraculous working=20 of what in =93absolute existence=94 has become the resulting = essence.

These two emanate from the same, though their namings are = dissimilar,=20 and jointly they are termed =93state of colourless = dissolution.=94=20 Dissolution, again, within dissolution this connects us with the = various=20 miraculous workings.

Translated by E.H. Parker = (1903)


The Tao which can be expressed in words is not the = eternal Tao;=20 the name which can be uttered is not the eternal name. Without a = name it=20 is the Beginning of Heaven and Earth; with a name it is the = Mother of=20 all things. Only one who is ever free from desire can apprehend = its=20 spiritual essence; he who is ever a slave to desire can see no = more than=20 its outer fringe. These two things, the spiritual and the = material,=20 though we call them by different names, in their origin are one = and the=20 same. This sameness is a mystery =97 the mystery of mysteries. = It is the=20 gate of all wonders.

Translated by Lionel Giles = (1904)


The Tao which can be expressed is not the unchanging Tao; = the=20 name which can be named is not the unchanging name.

The nameless is the beginning of Heaven and Earth; the mother = of all=20 things is the nameable.

Thus, while the eternal non-being leads toward the = fathomless, the=20 eternal being conducts to the boundary. Although these two (the = Tao and=20 its twofold aspect) have been differently named they come from = the=20 same.

As the same they may be described as the abysmal. The abyss = of the=20 abysmal is the gate of all mystery.

Translated by C. Spurgeon Medhurst=20 (1905)


The DAO that can be expressed
is not the eternal = DAO.
The=20 name that can be named
is not the eternal name.

=93Non-existence=94 I call the beginning of Heaven and=20 Earth.
=93Existence=94 I call the mother of individual = beings.

Therefore does the direction towards non-existence
lead to = the=20 sight of the miraculous essence,
the direction towards=20 existence
to the sight of spatial limitations.

Both are one in origin
and different only in name.
In = its unity=20 it is called the secret.
The secret=92s still deeper = secret
is the=20 gateway through which all miracles emerge.

Translated into German by Richard Wilhelm=20 (1910),
thence into English by H.G. Ostwald = (1985)


The Principle that can be enunciated is not the one that = always=20 was. The being that can be named is not the one that was at all = times.=20 Before time, there was an ineffable, unnameable being.

When it was still unnameable, it conceived Heaven and Earth. = When it=20 had thus become nameable, it gave birth to the multitude of = beings.

These two acts are but one, under different denominations. = The unique=20 act of generation; that is the mystery of the beginning; the = mystery of=20 mysteries; the door through which have issued, onto the scene of = the=20 universe, all of the marvels which it contains.

The knowledge that man has of the universal Principle depends = on his=20 state of mind. The mind habitually free from passion knows its=20 mysterious essence; the habitually passionate mind knows only = its=20 effects.

Translated into French by L=E9on Wieger=20 (1913),
thence into English by Derek Bryce = (1999)


The Tao that can be expressed
     = is not=20 the Everlasting Tao.
The Name that can be=20 named
     is not the Everlasting = Name.

He whose name is =93Spirit in = Man=94
     is=20 Life-spring of Heaven and Earth.
He whose name is =93outward=20 possessions=94
     is Mother of all = created=20 beings.

Therefore constantly desire Inner = Life
     in=20 order to perceive mysteries.
Constantly desire=20 possessions
     in order to perceive=20 limitations.

These two: One in source but differing in=20 Name
     are One in being called=20 deep,
     Deep and yet more=20 deep,
     Door of many mysteries.

Translated by Isabella Mears = (1916)


The Tao-Path is not the All-Tao. The Name is not the = Thing=20 named.

Unmanifested, it is the Secret Father of Heaven and Earth;=20 manifested, it is their Mother.

To understand this Mystery, one must be fulfilling one=92s = will, and if=20 one is not thus free, one will but gain a smattering of it.

The Tao is one, and the Teh but a phase thereof. The abyss of = this=20 Mystery is the Portal of Serpent-Wonder.

Translated by Aleister Crowley=20 (1918)


The way to which mankind may = hold
     Is=20 not the eternal way.
Eternal truths cannot be=20 told
     In what men write or say.

The name that may be named by man
     = Is not=20 the eternal name
That was before the world=20 began
     Or human language came.

In that the namable took root,
     = The tree=20 of fire and force,
Which, having blossomed and borne=20 fruit,
     Returns then to its = source.

Who warms his body at that fire,
     = Sees=20 nothing but its smoke;
But he who puts aside=20 desire,
     The flame=92s self will = invoke.

These two things are the same in = source
    =20 But different in name;
Who solves this mystery has = recourse
To=20 that from whence he came.

Translated by Charles H. Mackintosh=20 (1926)


The Way that can be told of is not an Unvarying = Way;
The names=20 that can be named are not unvarying names.
It was from the = Nameless=20 that Heaven and Earth sprang;
The named is but the mother = that rears=20 the ten thousand creatures, each after its kind.
Truly, = =93Only he that=20 rids himself forever of desire can see the Secret = Essences=94;
He that=20 has never rid himself of desire can see only the = Outcomes.
These two=20 things issued from the same mould, but nevertheless are = different in=20 name.
This =93same mould=94 we can but call the = Mystery,
Or rather the=20 =93Darker than any Mystery,=94
The Doorway whence issued all = Secret=20 Essences.

Translated by Arthur Waley = (1934)


The TAO that can be =93tao-ed=94 can not be the infinite = TAO (that=20 is, the way that can be followed can not be the ultimate, = pathless Way).=20 It is the same with the name of things: if things are = explicable, the=20 names we give them can not be the original Name. (That is) The = source of=20 the universe is hidden in non-existence; existence is only the = mother of=20 its evolution.

Since human beings are a small likeness of the great = Universe, they=20 can only realize their Taohood by making close imitations of it. = Before=20 one can attain the supreme perfection of Taohood, he must first = realize=20 its inmost mystery, that is, he must enter the door of this = mystery of=20 mysteries.

There are two ways for effecting this realization, both of = which can=20 be followed by the human organism. One way to realize the = wonderful=20 mystery of TAO is to put away all thoughts and desires. The = other way is=20 to concentrate both true intention and sincere devotion. These = two ways=20 of realization have different names but they both lead to a = realization=20 of the mystery that we call TAO.

Translated by Bhikshu Wai-tao and Dwight Goddard = (1935)


The Tao that can be expressed is not the eternal = Tao;
The name=20 that can be defined is not the unchanging name.
Non-existence = is=20 called the antecedent of heaven and earth;
Existence is the = mother of=20 all things.
From eternal non-existence, therefore, we = serenely=20 observe the mysterious beginning of the universe;
From = eternal=20 existence we clearly see the apparent distinctions.
These two = are the=20 same in source and become different when manifested.
This = sameness is=20 called profundity. Infinite profundity is the gate whence comes = the=20 beginning of all parts of the universe.

Translated by Ch=92u Ta-Kao = (1937)

The Tao that may be called Tao is not = the=20 invariable Tao. The names that can be named are not the=20 invariable names. Non-being is the term given to the form from = which=20 Heaven and Earth sprang. Being is the term given to the mother = that=20 rears the ten thousand things (on earth). Of the invariable = Non-being,=20 we wish to see its secret essences. Of the invariable Being, we = wish to=20 see its borders. These two have issued together but are = different in=20 name. The two together we call the Mystery. It is the Mystery of = Mysteries, the doorway of all secret essences.=20

Translated by Derke Bodde (1937) =


Tao can be talked about, but not the Eternal = Tao.
Names can be=20 named, but not the Eternal Name.
As the origin of = heaven-and-earth,=20 it is nameless:
As =93the Mother=94 of all things, it is = nameable.
So,=20 as ever hidden, we should look at its inner essence:
As = always=20 manifest, we should look at its outer aspects.
These two flow = from=20 the same source, though differently named;
And both are = called=20 mysteries.
The Mystery of mysteries is the Door of all = essence.

Translated by John C.H. Wu = (1939)


The Tao that can be told of
     = Is not=20 the Absolute Tao;
The Names that can be=20 given
     Are not Absolute Names.

The Nameless is the origin of Heaven and Earth;
The Named = is the=20 Mother of All Things.

Therefore:
Oftentimes, one strips oneself of=20 passion
     In order to see the Secret = of=20 Life;
Oftentimes, one regards life with=20 passion,
     In order to see its = manifest=20 forms.

These two (the Secret and its=20 manifestations)
     Are (in their = nature) the=20 same;
They are given different = names
     When=20 they become manifest.

They may both be called the Cosmic Mystery:
Reaching from = the=20 Mystery into the Deeper Mystery
Is the Gate to the Secret of = All=20 Life.

Translated by Lin Yutang = (1942)


Existence is beyond the power of words
To = define:
Terms may=20 be used
But are none of them absolute.
In the beginning of = heaven=20 and earth there were no words,
Words came out of the womb of=20 matter;
And whether a man dispassionately
Sees to the core = of=20 life
Or passionately
Sees the surface,
The core and the = surface
Are essentially the same,
Words making them seem=20 different
Only to express appearance.
If name be needed, = wonder=20 names them both:
From wonder into wonder
Existence = opens.

Translated by Witter Bynner = (1944)


The Tao that can be named
     Is = not the=20 Absolute Tao;
The quality that can be=20 named,
     Is not its abiding = attribute.

The nameless is the origin of Heaven and Earth.
The Named = is the=20 mother of all things.

Truly, only he who frees himself from=20 desire
     Can ever see the secret=20 Essences.
He who has not conquered=20 passion,
     Can only see manifest = results.

These two, the manifest and the=20 unmanifest,
     Are identical in=20 essence.
Though from the self-same = mold,
    =20 They are given different names.

This unity of essence is the cosmic=20 mystery,
     The depth of the great=20 deep,
     The doorway to the Secret of = all=20 Life.

Translated by Frederick B. Thomas=20 (1948)


A way that can be described is not the Eternal Way:
A = name=20 that can be named is not the Eternal Name.
The source of the = Cosmos=20 is nameless:
The origin of an object rests in the possession = of a=20 name.
That which is ever without desire is to be accounted = the=20 Secret Essence:
That which manifests desire must be regarded = as a=20 phenomenon.
When two things that were one are differentiated = they=20 are then given different names.
Unity may be called =93the = Enigma=94 =97=20 =93the Mystery of Mysteries=94 =97 =93the Portal of the Secret = Essence.=94

Translated by Orde Poynton (1949) =


There are ways but the Way is uncharted;
There are = names but=20 not nature in words:
Nameless indeed is the source of = creation
But=20 things have a mother and she has a name.

The secret waits for the insight
Of eyes unclouded by=20 longing;
Those who are bound by desire
See only the = outward=20 container.

These two come paired but distinct
By their names.
Of = all=20 things profound,
Say that their pairing is deepest,
The = gate to=20 the root of the world.

Translated by R.B. Blakney = (1955)


Nature can never be completely described, for such a = description=20 of Nature would have to duplicate Nature.

No name can fully express what it represents.

It is Nature itself, and not any part (or name or = description)=20 abstracted from Nature, which is the ultimate source of all that = happens, all that comes and goes, begins and ends, is and is = not.

But to describe Nature as =93the ultimate source of all=94 is = still only=20 a description, and such a description is not Nature itself. Yet = since,=20 in order to speak of it, we must use words, we shall have to = describe it=20 as =93the ultimate source of all.=94

If Nature is inexpressible, he who desires to know Nature as = it is in=20 itself will not try to express it in words.

To try to express the inexpressible leads one to make = distinctions=20 which are unreal.

Although the existence of Nature and a description of that = existence=20 are two different things, yet they are also the same.

For both are ways of existing. That is, a description of = existence=20 must have its own existence, which is different from the = existence of=20 that which it describes; and so again we have to recognize an = existence=20 which cannot be described.

Translated by Archie J. Bahm = (1958)


The Tao described in words is not the real Tao. Words = cannot=20 describe it. Nameless it is the source of creation; named it is = the=20 mother of all things.

To see Tao the observer must be motiveless. = Those with=20 selfish motives see only the surface, not the innermost depths. = These=20 two kinds of observers look alike but differ in the insight of = their=20 observations.

They look alike because they are both human; = within=20 humanity is the key to the door of creation.

Translated by Frank J. MacHovec (1962)=20


The way that can be spoken of
Is not the constant = way;
The=20 name that can be named
Is not the constant name.
The = nameless was=20 the beginning of heaven and earth;
The named was the mother = of the=20 myriad creatures.
Hence always rid yourself of desires in = order to=20 observe its secrets;
But always allow yourself to have = desires in=20 order to observe its manifestations.
These two are the = same
But=20 diverge in name as they issue forth.
Being the same they are = called=20 mysteries,
Mystery upon mystery =97
The gateway of the = manifold=20 secrets.

Translated by D.C. Lau = (1963)


The Tao that can be told of is not the eternal = Tao;
The name=20 that can be named is not the eternal name.
The Nameless is = the origin=20 of Heaven and Earth;
The Named is the mother of all = things.

Therefore let there always be non-being, so we may see their=20 subtlety,
And let there always be being, so we may see their=20 outcome.
The two are the same,
But after they are = produced, they=20 have different names.
They both may be called deep and=20 profound.
Deeper and more profound,
The door of all=20 subtleties.

Translated by Wing-Tsit Chan = (1963)


That Which Is Called The Tao Is Not The = Tao

The flow of energy . . . . .

Here . . . .=20 .
        It . . . .=20 .
        Is . . . . .

Nameless . . . . .
Timeless . . . . = .
Speed of Light=20 . . . . .

Float . . . . . beyond fear . . . . .
Float . = . . . .=20 beyond desire . . . . .

Into . . . . . this Mystery of = Mysteries
through this=20 Gate . . . . . of All Wonder

=93Adaptation=94 by Timothy Leary = (Psychedelic Prayers,=20 1966)


Dao that can be talked about is not the eternal Dao = itself;
A=20 name that can be given is not the eternal thing itself.
The = nameless=20 existed
Before the birth of Heaven and Earth =97 Universe =
The=20 names which were given were after
The birth of All Things. =
By=20 the eternity of unknown existence
Comprehend the common = essence of=20 things;
By the eternity of Existence
Observe the = apparent=20 differences.
These two came from the same origin =97 the = unknown=20
But with different names.
They all are called the = =93profoundness=94=20
Profoundly and profoundly it is the entrance
From which = come all=20 wonders.

Translated by Tang Zi-chang (1969) =


The Tao that can be told is not the eternal Tao.
The = name that=20 can be named is not the eternal name.
The nameless is the = beginning=20 of heaven and earth.
The named is the mother of ten thousand=20 things.
Ever desireless, one can see the mystery.
Ever = desiring,=20 one can see the manifestations.
These two spring from the = same source=20 but differ in name;
     this appears as=20 darkness.
Darkness within darkness.
The gate to all = mystery.

Translated by Gia-fu Feng and Jane English=20 (1972)


The Tao that can be spoken of is not the Tao = itself.
The name=20 that can be given is not the name itself.
The unnameable is = the=20 source of the universe.
The nameable is the originator of all = things.
Therefore, oftentimes without intention I see the = wonder of=20 Tao.
Oftentimes with intention I see its = manifestations.
Its=20 wonder and its manifestations are one and the same.
Since = their=20 emergence, they have been called by different names.
Their = identity=20 is called the mystery.
From mystery to further = mystery:
The entry=20 of all wonders!

Translated by Chang Chung-yuan=20 (1975)


Tao, the subtle reality of the=20 universe
     cannot be = described.
That which=20 can be described in words
     is merely = a=20 conception of the mind.
Although names and descriptions have = been=20 applied to it,
     the subtle reality is = beyond=20 the descriptions.

One may use the word = =93Nothingness=94
     to=20 describe the Origin of the universe,
     = and=20 =93Beingness=94
     to describe the = Mother of the=20 myriad things,
     but Nothingness and = Beingness=20 are merely conceptions.

From the perspective of = Nothingness,
     one=20 may perceive the expansion of the universe.
From the = perspective of=20 Beingness,
     one may distinguish = individual=20 things.
Both are for the conceptual convenience of the = mind.

Although difficult concepts can be=20 applied,
     Nothingness and=20 Beingness
     and other conceptual = activity of=20 the mind
     all come from the same=20 indescribable subtle Originalness.
The Way is the unfoldment = of such=20 subtle reality.
Having reached the subtlety of the=20 universe,
     one may see the ultimate=20 subtlety,
     the Gate of All = Wonders.

Translated by Hua-Ching Ni = (1979)


That which can be thought of as Tao (lit. Tao that can be = tao=92d)=20 is not the absolute Tao. Whatever name that can be applied is = not its=20 absolute name. Nameless, it is the source of heaven and earth. = Named, it=20 is the mother of all things. Therefore, considered as absolute=20 =93non-being=94 we desire to see into its mystery; as absolute = =93being=94 we=20 desire to observe its limitations. These two (non-being and = being),=20 though identical in origin, emerge under different names. Their = common=20 identity is called mysterious, mystery of mysteries, the gate of = all=20 mystery.

Translated by D. Howard Smith=20 (1980)


The way that can be told is not the eternal way. The name = that=20 can be named is not the eternal name. The nameless is the = beginning of=20 heaven and earth. The named is the mother of the ten thousand = things.=20

Therefore, give up your desires if you would observe its = secrets.=20 Keep your desires if you would observe its manifestations. These = two are=20 the same, but diverge in name as they issue forth. Being the = same, they=20 are called profound; profound and more profound, gateway to all=20 mystery.

Translated by John R. Leebrick (1980)=20


The tao that can be said is not the everlasting = Tao.
If a name=20 can be named, it is not the everlasting Name.
That which has = no name=20 is the origin of heaven and earth;
That which has a name is = the=20 Mother of all things.
Thus, if always without desire, one can = observe=20 indescribable marvels;
If always desirous, one sees merest=20 traces.
These two come from the same source but are = differently=20 named.
Both are called Mysterious.
The mystery of the = Mysterious=20 is the gateway to all indescribable marvels.

Translated by Tam C. Gibbs = (1981)


The Tao which can be spoken of is not the eternal = Tao;
The=20 name which can be named is not the eternal = Name.
=93Non-Being=94 names=20 this beginning of Heaven and Earth;
=93Being=94 names the = mother of the=20 myriad things.
Therefore, some people constantly dwell in=20 =93Non-Being=94
Because they seek to perceive its = mysteries,
While=20 some constantly dwell in =93Being=94
Because they seek to = perceive its=20 boundaries.
These two [=93Non-Being=94 and =93Being=94] are = of the same=20 origin,
But have different names;
Together they are called = abstruse =97
Abstruse and again abstruse,
This is the gate = of all=20 mysteries.

Translated by Rhett Y.W. Young and Roger T. Ames = (1981)

The way that can be defined to death is not the = Way to=20 Life.
The road that can be measured is not the endless = road.
From=20 nothing, the infinite universe began.
From no number, the = countless=20 things appeared.
From no name, their limitless sources will = be=20 known.

Looking out, its effects are seen;
Looking = in, their=20 cause is discovered.
With words, these are considered=20 separate;
With vision, they are recognized as one.

Translated by Benjamin Hoff (1981) =


The Tao that can be stated is not the Eternal Tao.
The = name=20 that can be named is not the Eternal Name.
The Unnameable is=20 originator of Heaven and Earth.
The Nameable is mother of the = ten=20 thousand things.
Therefore,
Always be desireless, so as to = discern=20 Tao=92s wonderful essence;
Always have some desire, so as to = discern=20 its manifestations.
These two come from the same = source,
But are=20 different in name.
Their identical nature is a = mystery
Mystery of=20 mysteries
That is the gate of all the wonderful essence.

Translated by Henry Wei = (1982)


The Tao that can be spoken of is not the eternal = Tao.
The name=20 that can be named is not the eternal name.

The nameless is the beginning of heaven and earth.
The = named is=20 the mother of the ten thousand things.

Send your desires away and you will see the mystery.
Be = filled=20 with desire
     and you will see only = the=20 manifestation.

As these two come forth they differ in name.
Yet at their = source=20 they are the same.
This source is called a mystery.

Darkness within darkness,
     the = gateway to=20 all mystery.

Translated by Tolbert McCarroll=20 (1982)


The Tao that can be told is not the eternal Tao;
The = name that=20 can be named is not the eternal Name.
The Nameless is the = source of=20 Heaven and Earth;
The named is the Mother of the Ten Thousand = Things.
Desireless, one may behold the mystery.
Desiring, = one may=20 see the manifestations.
Though one in origin,
They emerge = with=20 distinct names.
Both are mysterious =97
Depth within depth = =97
The=20 threshold of all secrets.

Translated by Raghavan Iyer = (1983)


Even the finest teaching is not the Tao itself.
Even = the=20 finest name is insufficient to define it.
Without words, the = Tao can=20 be experienced,
and without a name, it can be known.

To conduct one=92s life according to the Tao,
is to = conduct one=92s=20 life without regrets;
to realize that potential within=20 oneself
which is of benefit to all.

Though words or names are not required
to live one=92s = life this=20 way,
to describe it, words and names are used,
that we = might=20 better clarify
the way of which we speak,
without = confusing it=20 with other ways
in which an individual might choose to = live.

Through knowledge, intellectual thought and words,
the=20 manifestations of the Tao are known,
but without such = intellectual=20 intent
we might experience the Tao itself.

Both knowledge and experience are real,
but reality has = many=20 forms,
which seem to cause complexity.

By using the means appropriate,
we extend ourselves = beyond
the=20 barriers of such complexity,
and so experience the Tao.

Translated by Stan Rosenthal = (1984)


If Tao can be Taoed, it=92s not Tao.
If its name can = be named,=20 it=92s not its name.
Has no name: precedes heaven and = earth;
Has a=20 name: mother of ten thousand things.

For it is
Always dispassionate: see its = inwardness;
Always=20 passionate: see its outwardness.

The names are different but the source the same.
Call the = sameness=20 mystery:
Mystery of mystery, the door to inwardness.

Translated by Herrymon Maurer=20 (1985)


Tao means how: how things happen, how things work. =
Tao is the=20 single principle underlying all creation.
Tao is God. =
Tao cannot=20 be defined, because it applies to everything.
You cannot = define=20 something in terms of itself.
If you can define a principle, = it is=20 not Tao.

Tao is a principle. Creation, on the other hand, = is a=20 process.
That is all there is: principle and process, how = and what.=20
All creation unfolds according to Tao. There is no other = way.

Tao cannot be defined, but Tao can be known. The = method is=20 meditation, or being aware of what is happening. By being aware = of what=20 is happening, I begin to sense how it is happening. I begin to = sense=20 Tao.
To become aware of what is happening, I must pay = attention with=20 an open mind. I must set aside my personal prejudices or bias.=20 Prejudiced people see only what fits those prejudices.

The method of meditation works, because = principle and=20 process are inseparable. All process reveals the underlying = principle.=20 This means that I can know Tao. I can know God.
By knowing = Tao, I=20 know how things happen.

Translated by John Heider (1985)=20
 


The Tao that can be expressed
     = Is not=20 the Tao of the Absolute.
The name that can be=20 named
     Is not the name of the = Absolute.

The nameless originated Heaven and Earth.
The named is the = Mother=20 of All Things.

Thus, without expectation,
     One = will=20 always perceive the subtlety;
And, with=20 expectation,
     One will always = perceive the=20 boundary.

The source of these two is identical,
Yet their names are=20 different.
Together they are called profound,
Profound and = mysterious,
The gateway to the Collective Subtlety.

Translated by R.L. Wing = (1986)


The tao that can be told
is not the eternal Tao
The = name=20 that can be named
is not the eternal Name.

The unnamable is the eternally real.
Naming is the = origin
of=20 all particular things.

Free from desire, you realize the mystery.
Caught in = desire, you=20 see only the manifestations.

Yet mystery and manifestations
arise from the same = source.
This=20 source is called darkness.

Darkness within darkness.
The gateway to all = understanding.

Translated by Stephen Mitchell=20 (1988)


As for the Way, the Way that can be spoken of is not the = constant=20 Way;
As for names, the name that can be named is not the = constant=20 name.
The nameless is the beginning of the ten thousands=20 things;
The named is the mother of the ten thousand = things.

Therefore, those constantly without desires, by this means = will=20 perceive its subtlety.
Those constantly with desires by this = means=20 will see only that which they yearn for and seek.

These two together emerge;
They have different names yet = they=92re=20 called the same;
That which is even more profound than the = profound=20 =97
The gateway of all subtleties.

Translated by Robert Henricks=20 (1989)


The Way that can be =93Way=94-ed
Is not the constant = Way.
The=20 name that can be named
Is not the constant name.
What has = no name=20 is the beginning of heaven and earth,
What has a name is the = mother=20 of the myriad things.
Therefore by constantly having no = desire=20 observe the sublimest in it,
By constantly having desire = observe=20 where it tends.
The two have the same source but different=20 names:
Call it the same, the =93Dark.=94
The darkest of = the dark
Is=20 the gate of the sublime in everything.

Translated by A.C. Graham = (1989)


Tao that can be spoken of,
Is not the Everlasting = Tao.
Name=20 that can be named,
Is not the everlasting name.

Nameless, the origin of heaven and earth;
Named, the = mother of ten=20 thousand things.

[Alternative:
Non-being, to name the origin of = heaven and=20 earth;
Being, to name the mother of ten thousand things.]

Therefore, always without desire,
In order to observe the = hidden=20 mystery;
Always with desire,
In order to observe the=20 manifestations.

[Alternative:
Therefore, by the Everlasting=20 Non-Being,
We desire to observe its hidden mystery;
By the = Everlasting Being,
We desire to observe the = manifestations.]

These two issue from the same origin,
Though named=20 differently.
Both are called the dark.
Dark and even=20 darker,
The door to all hidden mysteries.

Translated by Ellen M. Chen = (1989)


The ways that can be walked are not the eternal = Way;
The names=20 that can be named are not the eternal name.
The nameless is = the=20 origin of the myriad creatures;
The named is the mother of = the myriad=20 creatures.

Therefore,
     Always be without=20 desire
          = in=20 order to observe its wondrous = subtleties;
    =20 Always have=20 desire
          = so that=20 you may observe its manifestations.

Both of these derive from the same source;
They have = different=20 names but the same designation.

Mystery of mysteries,
The gate of all wonders!

Translated by Victor H. Mair = (1990)


A way can be a guide, but not a fixed path;
names can = be=20 given, but not permanent labels.
Nonbeing is called the = beginning of=20 heaven and earth;
being is called the mother of all = things.
Always=20 passionless, thereby observe the subtle;
ever intent, thereby = observe=20 the apparent.
These two come from the same source but differ = in=20 name;
both are considered mysteries.
The mystery of=20 mysteries
is the gateway of marvels.

Translated by Thomas Cleary = (1991)


The Tao that can be told is not the invariant Tao
the = names=20 that can be named are not the invariant Names.

Nameless, it is the source of the thousands of = things
(named, it=20 is =93Mother=94 of the thousands of things).

Yes:
Always: being desireless,
     = one=20 sees the hidden essentials.
Always: having=20 desires,
     one sees only what is = sought.

These two lines are about The Merging =97
it is when = things develop=20 and emerge from This
that the different names appear.

The Merging is something mysterious =97
mysterious and = more=20 mysterious
the abode of all the hidden essences.

Translated by Michael LaFargue=20 (1992)


The tao that can be described
is not the = Constant=20 Tao.
The name that can be named
is not the Constant = Name.

Something-Without-A-Name is the beginning of = Heaven and=20 Earth.
Something-Having-A-Name is the mother of all the = ten-thousand=20 things.

Therefore, constantly being without desire, =
you can=20 behold the subtleties.
Constantly having desire,
you can = behold=20 the manifestations.

These are two things.
They issue forth from = the=20 Sameness
but have different names.
This Sameness is = called=20 =93Profound,=94
the Profundity of the Profound,
the Gate = of the=20 Collective Subtlety.

Translated by Thomas H. Miles (1992)=20


The Tao that can be told
Is not the eternal = Tao.
The name=20 that can be named
Is not the eternal name.

The nameless is the origin of heaven and earth;
The named = is the=20 mother of the myriad beings.

Always remain free from desires =97
And you can see its=20 wonder.
Always cherish desires =97
And you can only = observe its=20 outcome.

Both these develop together
But have different = names;
They are=20 part of the mystery.

Mysterious and more mysterious =97
The gate of all = that=92s=20 wondrous.

Translated by Livia Kohn = (1993)


The Tao that can be spoken of is not the eternal = Tao;
The name=20 that can be named is not the eternal name.
The nameless is = the origin=20 of Heaven and Earth;
The named is the root of all=20 things.
Therefore, the subtleties of Tao are always = apprehended=20 through their formlessness,
The limits of things are always = seen=20 through their form.
These two (the form and the formless) = have the=20 same source but different names.
Both of them can be called = deep and=20 profound,
The deepest and the most profound, the door of all=20 mysteries.

Translated by Ren Jiyu et al.=20 (1993)


The Tao that can be talked about is not the true = Tao.
The name=20 that can be=20 = named
          &nbs= p;            = ;      =20 is not the eternal Name.
Everything in the universe comes out = of=20 Nothing.
Nothing =97 the=20 = nameless
          &= nbsp;           &n= bsp;      =20 is the beginning;
While Heaven, the=20 = mother
          &nb= sp;           &nbs= p;      =20 is the creatrix of all things.
Follow the nothingness of the=20 Tao,
     and you can be like it, not = needing=20 = anything,
         =20 seeing the wonder and the root of everything.
And even if you = cannot=20 grasp this nothingness,
You can still see something of the = Tao in=20 everything.
     These two are the=20 same
          = only=20 called by different names
=97 and both are mysterious and=20 wonderful.
All mysteries are Tao, and Heaven is their = mother:
She=20 is the gateway and the womb-door.

Translated by Man-Ho Kwok, Martin Palmer = and Jay Ramsay (1993)


TAO called Tao is not TAO.

Names can name no lasting name.

Nameless: the origin of heaven and earth.
Naming: the = mother of=20 the ten thousand things.

Empty of desire, perceive mystery.
Filled with desire, = perceive=20 manifestations.

These have the same source, but different=20 names.
     Call them both deep=20 =97
          = Deep and=20 again deep:

The gateway to all mystery.

Translated by Stephen Addiss and Stanley Lombardo = (1993)


The Tao that can be spoken of is not the eternal Tao; =
The=20 name that can be named is not the eternal name.
The nameless = is the=20 origin of Heaven and Earth;
The named is the root of all = things.=20
Therefore, the subtleties of Tao are always apprehended = through=20 their formlessness,
The limits of things are always seen = through=20 their form.
These two (the form and the formless) have the = same=20 source but different names.
Both of them can be called deep = and=20 profound,
The deepest and the most profound, the door of all = mysteries.

Translated by He Guanghu, Gao Shining, Song = Lidao and=20 Xu Junyao (1993)


The Tao of words is not the transcendental Tao.
The = spoken=20 name is not the transcendental name.

The nameless is the beginning of all things.
The named is = the=20 mother of all things.

Constantly desireless, one can see the = subtlety.
Constantly=20 desiring, one can only see the manifestations.
These two are = the same=20 but differ in name.
The mystery is in the unity.
Where the = mystery=20 is most profound is the gateway to all mystery.

Translated by Jerry O. Dalton=20 (1994)


If you can talk about it, it ain=92t Tao.
If it has a = name, it=92s=20 just another thing.

Tao doesn=92t have a name.
Names are for ordinary = things.

Stop wanting stuff. It keeps you from seeing what=92s = real.
When you=20 want stuff, all you see are things.

These two statements have the same meaning.
Figure them = out, and=20 you=92ve got it made.

Translated by Ron Hogan = (1994)


TAO (THE LAWS OF THE UNIVERSE) can be talked about, =
but not=20 the Eternal Tao (Laws of the Universe).
Names can be named, =
but=20 not the Eternal Name.
(You cannot name the unknown.)
As = the=20 origin of heaven-and-earth,
it is not describable:
As = =93the=20 Mother=94 of all things,
it is describable.
(You cannot = describe=20 the unknown origin.)
As it is always hidden,
We should = look at=20 its Inner Sum and Substance (through philosophy and poetry): =
As=20 always visible,
We should look at its Outer Form (through = science=20 and observation).
These two flow from the same source =
(the Laws=20 of the Universe,)
though differently named;
And both are = called=20 mysteries.
The Mystery of mysteries is the Gate of all sum = and=20 substance.
(Beyond the gate of experience is the Way.
It = is in=20 all ways greater and more subtle than the world.)

Translated by John Louis Albert Trottier=20 (1994)


Of the Dao it must be said: Let no man name = It.=20
(For that which is named is that which is limited,
And = that=20 which is limited it that which is destroyed.)
No name can = fully=20 contain Its mystery.

That which cannot be named is from whence Reality springs, =
That=20 which can be named is the perceivable source.

Cleanse yourself from Lust of Result (Expectation) and you = will see=20 without constriction.
Remain ensnared in its grip, and you = will only=20 see the wall you have erected in front of you.

Beyond this wall is Reality, and the wall and Reality are = one.

And both together are the Great Mystery.

Translated by Michelle Klein-Hass (1994)=20


The Tao that can be named
     is = not the=20 nameless Tao.
The Tao that can be = known
    =20 is not the unknowable Tao.

Nameless and unknowable,
     the Tao = has been=20 from the very beginning.
It is the wisdom of all that=20 is,
     and the way of the Great = Mother.

With desire,
     the Tao is=20 hidden.
Without desire,
     the Tao = is=20 apparent.

The Tao and the Great Mother
     = arose from=20 the same dark source
Their names are=20 different,
     but they are = inseparable.

Together they are an endless wonder,
And the boundless=20 mystery
     of everything=92s = oneness.

Translated by Ray Grigg = (1995)


The Way that can be experienced is not true;
The world = that=20 can be constructed is not true.
The Way manifests all that = happens=20 and may happen;
The world represents all that exists and may=20 exist.
To experience without intention is to sense the = world;
To=20 experience with intention is to anticipate the world.
These = two=20 experiences are indistinguishable;
Their construction differs = but=20 their effect is the same.
Beyond the gate of experience flows = the=20 Way,
Which is ever greater and more subtle than the = world.

Translated by Peter Merel = (1995)

The Tao that can be described
in words is = not the true=20 Tao
The Name that can be named
is not the true Name. =

From non-existence were called
Heaven and = Earth=20
From existence all things
were born

In being without desires, you
experience the = wonder=20
But by having desires, you experience
the journey. =
Yet both=20 spring from the same source
and differ mostly in name.

This source is called =93Mystery=94
Mystery = upon Mystery=20
The womb giving birth to all of being.

Translated by John R. Mabry (1995) =


The tao that can be described
is not the eternal = Tao.
The=20 name that can be spoken
is not the eternal Name.

The nameless is the boundary of Heaven and Earth.
The = named is the=20 mother of creation.

Freed from desire, you can see the hidden mystery.
By = having=20 desire, you can only see what is visibly real.

Yet mystery and reality
emerge from the same = source.
This=20 source is called darkness.

Darkness born from darkness.
The beginning of all=20 understanding.

Translated by John H. McDonald=20 (1996)


The Way that can be described is not the absolute = Way;
the=20 name that can be given is not the absolute name.
Nameless it = is the=20 source of heaven and earth;
named it is the mother of all = things.

Whoever is desireless, sees the essence of life.
Whoever = desires,=20 sees its manifestations.
These two are the same,
but what = is=20 produced has names.
They both may be called the cosmic=20 mystery:
from the cosmic to the mystical
is the door to = the=20 essence of all life.

Translated by Sanderson Beck = (1996)


Tao is beyond words
     and = beyond=20 understanding.
Words may be used to speak of=20 it,
     but they cannot contain it.

Tao existed before words and = names,
    =20 before heaven and earth,
     before the = ten=20 thousand things.
It is the unlimited father and=20 mother
     of all limited things.

Therefore, to see beyond = boundaries
     to=20 the subtle heart of things,
     dispense = with=20 names,
     with=20 concepts,
     with expectations and = ambitions=20 and differences.

Tao and its many manifestations
     = arise=20 from the same source:
     subtle wonder = within=20 mysterious darkness.

This is the beginning of all understanding.

Translated by Brian Browne Walker=20 (1996)


The way that becomes a way
is not the Immortal = Way
the name=20 that becomes a name
is not the Immortal Name
the maiden of = Heaven=20 and Earth has no name
the mother of all things has a = name
thus in=20 innocence we see the beginning
in passion we see the = end
two=20 different names
for one and the same
the one we call = dark
the=20 dark beyond dark
the door to all beginnings

Translated by Red Pine (Bill Porter)=20 (1996)


The Tao that can be trodden is not the enduring and = unchanging=20 Tao. The name that can be named is not the enduring and = unchanging=20 name.

Having no name, it is the Originator of heaven and earth; = having a=20 name, it is the Mother of all things.

Always without desire we must be found,
If its deep = mystery we=20 would sound;
But if desire always within us be,
Its = outer fringe=20 is all that we shall see.

Under these two aspects, it is really the same; but as = development=20 takes place, it receives the different names. Together we call = them the=20 Mystery. Where the Mystery is the deepest is the gate of all = that is=20 subtle and wonderful.

Translated by Richard Hooker (1996)=20


The Tao that can be followed is not the eternal = Tao.
The name=20 that can be named is not the eternal name.
The nameless is = the origin=20 of heaven and earth
While naming is the origin of the myriad=20 things.
Therefore, always desireless, you see the = mystery
Ever=20 desiring, you see the manifestations.
These two are the same=20 =97
When they appear they are named differently.
This = sameness is=20 the mystery,
Mystery within mystery;
The door to all = marvels.

Translated by Charles Muller = (1997)


The way that can be told of is hardly an eternal, = absolute,=20 unvarying one;
the name that can be coded and given is no = absolute=20 name.
Heaven and earth sprang from something else: the = bright=20 nameless;
the named is but the said mother that rears the = ten=20 thousand creatures of heaven and earth, each after its kind. =

He that rids himself of base desire can see the secret = essences;=20
he that didn=92t and reached high being, he can see = outcomes.=20
Still the two are the same; the secret and its = manifestations came=20 from the same ground, the same mould, but anyway sound different = =97=20
they=92re given different names where they appear.
They = can both=20 be called the cosmic mystery, awesome deep
or rather more = secret=20 than so-called mystery.

There=92s the deeper mystery: the gate and doorway from which = issued=20 all secret essences, yes, all subtleties,
and the subtle = mysterial=20 opening homewards.
Call it the door mystery or golden secret = of all=20 life.

Translated by Tormond Byrn = (1997)


The infinity that can be conceived is = not the=20
everlasting Infinity.
The infinity that can be described = is not=20 the
perpetual Infinity.

The inconceivable indescribable is the essence
of the all = encompassing Infinite.
Conceiving and describing applies = only to the=20
manifestations of Infinity.

Free from distinctions, experience the oneness of =
Infinity.=20
Focus on distinctions and see only the
manifestations =
of=20 Infinity.

Yet distinction and non-distinction are one within =
Infinity.

Potential within potential is
the essence of Infinity. =

Translated by John WorldPeace=20 (1997)


The true way is unknown and so is the untrue way
There = are no=20 names to understand it
Creation does not care that it is the = source=20 of creation
It emanates as some =93thing=94
And is not = without=20 nourishment
Mysteries are revealed
Become Its = way
Attain Its=20 perfection
Do not use words to describe its no-thing-ness

The three are the same but distinct
One is the Body
One = is the=20 Heart
One is the Mind
To understand it as one is the most = you can=20 do
It is the path to higher and lesser knowledge

Translated by Stephen F. Kaufmann=20 (1998)


The way you can go
isn=92t the real way.
The name = you can=20 say
isn=92t the real name.

Heaven and earth
begin in the unnamed:
name=92s the = mother
of=20 the ten thousand things.

So the unwanting soul
sees what=92s hidden,
and the = ever-wanting=20 soul
sees only what it wants.

Two things, one origin,
but different in name,
whose = identity=20 is mystery.
Mystery of all mysteries!
The door to the = hidden.

Translated by Ursula K. Le Guin=20 (1998)


The Tao that refers to here can never be the mundane = tao.
The=20 Name that is used here to designate is not a mundane name. =
The Tao=20 that is unnameable is the Source of the Heaven and the = Earth.
The=20 name, once introduced, becomes the Mother of the Ten Thousand=20 Things.
Without desires one sees its profound mystery=20 revealed.
With desires one can always see its countless=20 appearances.
They are primarily one and same and yet differ = in=20 names.
These two ways of revelation are indeed the oldest = mystery of=20 dark mysteries.
To understand this is the gate to all = mysteries.

Translated by Eiichi Shimomiss=E9 (1998) =
 


The Dao that can be described in language is not the = constant=20 Dao; the name that can be given is not its constant name.

Nameless, it is the origin of the myriad things; named, it is = the=20 mother of the myriad things.

Therefore, always be without desire so as to see their = subtlety. And=20 always have desire so as to see their ends.

These two emerge together but have different names. Together, = we=20 refer to them as mystery: the mystery upon mystery and gateway = of all=20 subtleties.

Translated by Richard John Lynn=20 (1999)


There are things that cannot be described by or = understood=20 through language. A complete description and understanding of = the=20 purpose and operation of the Way is beyond the power of = language.

Whether you try to reason your way through life or act = through=20 emotion, the words associated with each path can be traps, not = bridges,=20 because they hide what is common to each: the presence of = mystery.

Translated by Richard Degen = (1999)


Tao is not a way that can be pointed out.
Nor an idea = that can=20 be defined.

Tao is indefinable original totality.
Ideas create the = appearance=20 of separate things.

Always hidden, it is the mysterious essence.
Always = manifest, it=20 is the outer appearances.

Essence and appearance are the same.
Only ideas make them = seem=20 separate.

Mystified?
Tao is mystery.
This is the gateway to=20 understanding.

Translated by Timothy Freke = (1999)


The Dao that can be described in language is not the = constant=20 Dao; the name that can be given it is not its constant name.

Nameless, it is the origin of the myriad things; named, it is = the=20 mother of the myriad things.

Therefore, always be without desire so as to see their = subtlety.

And always have desire so as to see their ends.

These two emerge together but have different names. Together, = we=20 refer to them as mystery; the mystery upon mystery and gateway = of all=20 subtleties.

Translated by Wang Bi = (1999)


The Tao that can be spoken of is not the ineffable = Tao.
The=20 name that can be spoken is not the ineffable name.
The = nameless is=20 the beginning of Heaven and Earth;
The named is the mother of = the=20 myriad things.
Thus, cleave to nonbeing in order to observe = its=20 etherealities;
Cleave to being in order to observe its=20 manifestations.
These two emerge together but are differently = named;
Together they are referred to as the Dankly=20 Mysterious.
More abstruse than mysterious,
The gate to a = myriad=20 etherealities.

Translated by Ralph D. Sawyer and Mei-chun Lee Sawyer = (1999)


The Tao that can be defined is not the real = Tao.=20
The name that can be named is not the real Name.
The = unnamable=20 [Tao] is the source of Heaven and Earth.
Naming is = the mother=20 of all particular things.
Free from desire, you experience = reality.=20
Trapped in desire, you see only appearances.
Reality and = appearance have different names,
but they emerge from the = same=20 source [i.e., the Tao].
This source is called = darkness, deep=20 darkness;
and yet it is the way to all wisdom.

Translated by George Cronk (1999) =


Tao (Truth) can be talked about (theorized in any manner = each=20 person considers viable), though hardly of these theories will = be=20 eternally valid;

Names (Descriptions) can be ascribed [to Tao in any fashion = each=20 person deems workable], yet hardly of these names (descriptions) = will=20 last forever.

The beginning of the Universe (Heaven and Earth) [is beyond = us, so in=20 all honesty it] is indescribable;

[Nevertheless,] whatever is namable (describable) by us = served as the=20 mother (origin) of [our knowledge of] myriad (all and every) = things and=20 creatures.

Accordingly,

I constantly refrain from my selfish (subjective) desires for = the=20 purpose of exploring its (Nature's) manifested (apparent) = wonder;

I also constantly maintain my will [to seek objective = knowledge] in=20 order to pursue its (Nature's) deep-seated enigma.

These two (Tao and Te) were originated from the same source, = but they=20 were described with different names by us.

They are both depicted as profound [as each is intricate in = its own=20 right];

The profundity (complexity) intensifies as we fathom its = mystery=20 further and deeper;

Eventually, it will [lead us] to the gateway of all = mysteries.

Translated by Lee Sun Chen Org (2000)=20


A Way become Way isn=92t the perennial Way.
A name = become name=20 isn=92t the perennial name:

the named is mother to the ten thousands things,
but the = unnamed=20 is origin of all heaven and earth.

In perennial nonbeing you see mystery,
and in perennial = being you=20 see appearance.
Though the two are one and the same,
once = they=20 arise, they differ in name.

One and the same they=92re called dark-enigma,
dark-enigma = deep=20 within dark-enigma,

gateway of all mystery.

Translated by David Hinton = (2000)


Words and names are not the way
They can=92t define = the=20 absolute
It=92s better that you look within
Hold your = tongue and=20 just be mute

Look within and look out too
You will not find a = separation
Out=20 there you see appearance
Within you see origination

Look within with wonder
At emptiness and bliss
For = wonder names=20 totality
Where nothing is amiss

The space within is always there
If you can moderate = desire
A=20 place of utter emptiness
And possibility entire

Translated by Jim Clatfelter = (2000)


Ways can be told,
But not the lasting way.
Names = can be=20 named,
But not the lasting name.

Nameless was the beginning
Of heaven and earth.
Names = were the=20 birth
Of the ten thousand things.

Those without desire
Will see its inner core;
Those = with=20 desire
Will see its outer form.

Both are simply aspects
Of the same mysterious = whole
That has=20 worn different names.
Both are curiosities.

When curiosity is greatest
The gateway to eternity opens = wide.

Translated by Gerald Schoenewolf=20 (2000)


A path is just a path, a name is just a name
What is, = is,=20 without sense or differentiation
And only divides itself = into things=20 when we give names

Forget the names of things and you sense fit and flow
Use = their=20 names and you see uniqueness, significance
Each perspective = is as=20 true as the other

How can something be both fragmentary and complete? =
There=92s a=20 mystery here calling for a deeper perception
A perception = from which=20 all spirituality springs

Translated by Ted Wrigley = (2000)


The Way as =93way=94 bespeaks no common = lasting=20 Way,
The name as =93name=94 no common lasting name.
Absent = is the name=20 for sky and land=92s first life,
Present for the mother of = all ten=20 thousand things.
Desire ever-absent:
Behold the seed germs = of all=20 things.
Desire ever-present:
Behold their every finite=20 course.
Forth together came the two
As one and the = same
But=20 differ in name.
As one, a dark recess
That probed = recedes
Past=20 that portal whence
The milling seed germs teem.

Translated by Moss Roberts = (2001)


The way of ways is not the true Way.
The name of names = is not=20 the true Name.
The Nameless is the beginning of Heaven and=20 Earth.
That with name is the mother of all creation.
Thus, = with=20 true Nothingness one may view the mystery,
And with true = Being one=20 may perceive the barrier.
These two are of the same origin, = yet their=20 names differ.
These two are called Profound.
Beyond the = Profound=20 lies the gateway to the Universal Mystery.

Translated by Robert Stevenson=20 (2001)


A way that can be walked
     is = not The=20 Way
A name that can be named
     is = not The=20 Name

Tao is both Named and Nameless
As Nameless, it is the = origin of=20 all things
As Named, it is the mother of all things.

A mind free of thought,
     merged = within=20 itself,
     beholds the essence of = Tao
A mind=20 filled with thought,
     identified with = its own=20 perceptions,
     beholds the mere forms = of this=20 world

Tao and this world seem different
     = but in=20 truth they are one and the same
The only difference is in = what we=20 call them

How deep and mysterious is this = unity
     How=20 profound, how great!
It is the truth beyond the=20 truth,
     the hidden within the = hidden
It is=20 the path to all wonder,
     the gate to = the=20 essence of everything!

Translated by Jonathan Star = (2001)

Spoken Tao is not eternal Tao
Spoken name is = not=20 eternal name

Nameless is the source of all
Named is the = source of=20 the myriad things

Ever desireless one sees wonders
Ever = desiring one sees=20 manifestations

These two are the same in origin yet differ in = name

The origin is the great mystery
Gateway to = all=20 understanding.

Translated by Jeff Rasmussen (2001)=20

Direction, as expressed, is no ordinary direction;
as = named, no=20 ordinary name.
Null identifies the universe at the = beginning.
Ull=20 [all] identifies the mother of myriad matters.
Thus, visit = Null to=20 observe its intricateness.
Visit Ull to observe its=20 limitlessness.
These two spring from the same sort; only = their=20 identifications differ.
Both are profound.
Profound upon = profound,=20 it is the portal to all intricacies.

Translated by David H. Li (2001) =


Any dao given by language
is not a constant=20 dao,
Any labeling given by words
is not constant=20 labeling.
=93Absence=94 names the beginning of the=20 universe,
=93permanence=94 names the matrix of all = things.

Therefore:
Treat =93absence=94 as constant
if you = desire to view=20 its wonders,
Treat =93presence=94 as constant
if you = desire to view=20 its manifestations.
These two emerge in union
but are = named=20 differently,
their union speaks of mystery:
mystery upon = mystery=20 =97
the gateway to a whole mass of wonders!

Translated by Stephen Hodge = (2002)


The Tao that can be told
is not the universal = Tao.
The name=20 that can be named
is not the universal name.

In the infancy of the universe,
there were no = names.
Naming=20 fragments the mysteries of life
into ten thousand things and = their=20 manifestations.

Yet mystery and manifestation
spring from the same = source:
The=20 Great Integrity
which is the mystery within = manifestation,
the=20 manifestation within mystery,
the naming of the = unnamed,
and the=20 un-naming of the named.

When these interpenetrations
are in full attendance,
we = will=20 pass the gate of naming notions
in our journey toward=20 transcendence.

Translated by Ralph Alan Dale=20 (2002)


The Tao that can be expressed in words is not the eternal = Tao.
The name that can be defined in words is not the name = that never=20 changes.
Non-existence is what we call the source of heaven = and=20 earth.
Existence is the mother of all things.
From eternal = non-existence, therefore, we observe the beginning of the = existence of=20 the many hidden qualities of the universe.
From eternal = existence,=20 therefore, we clearly observe the overt qualities of the=20 universe.
These two, the hidden and the overt, are originally = the=20 same at source, and become different where they manifest=20 themselves.
This same origin is =93the smallest of the = small.=94
The=20 absolute =93smallest of the small=94 is the gate from which the = beginning of=20 all the parts of the universe emerges.

Translated by Chou-Wing Chohan, Abe = Bellenteen and Rosemary Brant = (2002)


The Way (Tao) that can be named, is not the = Ultimate=20 Way.
The name given is not the eternal name.
Without = name is the=20 source of Heaven and Earth.
With a name is what creates all = things.=20

Without desires the essence of things can be = seen.
Who=20 has desires sees only the manifestation of things.

Both aspects have the same source,
They = become=20 different, subject to perception.
But are equal in the depth = of=20 depth,
From where everything comes into existence.

Translated by Octavian Sarbatoare=20 (2002)


The perceived Way is not the eternal = Way.
The=20 common name is not the eternal Name.

The Beginning of Heaven and Earth has no = name.
The=20 Mother of all things has a name.

Free of desire, behold its mystery.
Bound by = desire,=20 observe only its form.

These two are the same, but their forms bear = different=20 names.
Together, they are a mystery, subtle and = profound,
the=20 gateway to understanding.

Translated by Karl Kromal=20 (2002)


A Way that can be followed is not a constant = Way.
A=20 name that can be named is not a constant name.
Nameless, it = is the=20 beginning of Heaven and Earth;
Named, it is the mother of the = myriad=20 creatures.
And so,
     Always = eliminate=20 desires in order to observe its = mysteries;
    =20 Always have desires in order to observe its = manifestations.
These two=20 come forth in unity but diverge in name.
Their unity is known = as an=20 enigma.
Within this enigma is yet a deeper enigma.
The = gate of all=20 mysteries!

Translated by Philip J. Ivanhoe=20 (2003)


Way-making that can be put into words is not really=20 way-making,
And naming that can assign fixed reference to = things is=20 not really naming.

The nameless is the fetal beginning of everything that is=20 happening,
While that which is named is their mother.

Thus, to be really objectless in one=92s desires is how one = observes=20 they mysteries of all things,
While really having desires is = how one=20 observes their boundaries.

These two =97 the nameless and what is named =97 emerge from = the same=20 source yet are referred to differently.

Together they are called obscure.
The obscurest of the=20 obscure,
They are the swinging gateway of the manifold = mysteries.

Translated by Roger T. Ames and David L. Hall = (2003)


A path fit to travel
Is not a general = path
A=20 name fit for calling
Is not a generic=20 name
      =93Nothing=94 names the = origin of=20 heaven and earth
      =93Being=94 = names the=20 mother of the myriad beings
And so, always be = dispassionate
In=20 order to see the mysteries
Always be passionate
In order = to see=20 the objectives
      These two mean = the same=20 (when) emerging
      While = diverging in=20 significance
      The sameness = tells of=20 their mystery
Mystery leading to greater mystery
(Is) the = gateway=20 to every mystery

Translated by Bradford Hatcher=20 (2003)


The Tao can be explained, but this is not the real Tao. =
Names=20 can be given, but these are only a designation.

The origin of Heaven and Earth is called = Emptiness.
The=20 mother of all things is called Existence.

When we focus on Emptiness,
we become aware = of the=20 wonder of it all.
When we focus on Existence,
we become = aware of=20 the nature of all things.

These both emerge together, but have different=20 names.
Both are called a Mystery. Mystery within = Mystery.
The=20 doorway to all wonders.

Translated by Roderic Sorrell and Amy Max = Sorrell=20 (2003)
 


The Way cannot be said in words.
Infinity = cannot be=20 described.
Eternity cannot be named.
Naming is the basis = of=20 temporary things.
Without desire there is mystery.
Bound = to desire=20 we are trapped in the known.
Mystery and the known are not=20 separate.
It is naming which separates us.
The entry to = all=20 understanding lies in this paradox.

Translated by enlightenedbuddha.com=20 (2004)


The =93Tao=94 is too great to be described = by the name=20 =93Tao.=94
If it could be named so simply, it would not be = the eternal=20 Tao.

Heaven and Earth began from the nameless = (Tao),
but the=20 multitudes of things around us were created by names.

We desire to understand the world by giving = names to the=20 things we see,
but these things are only the effects of = something=20 subtle.

When we see beyond the desire to use = names,
we can=20 sense the nameless cause of these effects.

The cause and the effects are aspects of the = same, one=20 thing.
They are both mysterious and profound.
At their = most=20 mysterious and profound point lies the =93Gate of the Great = Truth.=94

Translated by thetao.info = (2004)


To guide what can be guided is not constant = guiding.
To name=20 what can be named is not constant naming.
=93Not-exist=94 = names the=20 beginning (boundary) of the cosmos (Heaven and = earth)
=93Exists=94 names=20 the mother of the ten-thousand natural kinds.
Thus, to treat=20 =93not-exist=94 as constant is desiring to use it to view its=20 mysteries.
To treat =93exists=94 as constant is desiring to = use it to=20 view its manifestations.
These two emerge together yet have = different=20 names.
=93Together=94 =97 call that =93obscure.=94 = =93Obscure=94 it and it is more=20 obscure. . . .
the gateway of a crowd of mysteries.

Translated by Chad Hansen = (2004)


The Tao that can be spoken is not the constant Tao
The = Name=20 that can be named is not the constant Name
The nameless is = the origin=20 of Heaven and Earth
The named is the mother of myriad = things
Thus,=20 constantly free of desire
One observes its = wonder
Constantly=20 filled with desire
One observes its manifestations
These = two=20 emerge similarly but differ in name
The unity is the=20 mystery
Mystery of mysteries, the door to all wonders

Translated by truetao.org = (2004)

This book can tell you nothing;
the Tao leaves you where = you=20 began.
A maiden can leave things nameless;
a mother must = name her=20 children.
In innocence or experience, you still = return.
Calling=20 things by name loses what unites them.
Failing to call things = by name=20 loses them into what unites them.
Words are limits that make=20 experience possible.
But form and formlessness are the = same.
Tao=20 and the world are the same,
though we call them by different = names.
This unity is dark and deep, but on the other hand it = is deep=20 and dark.
It opens into the center of everything.

Translated by Crispin Sartwell (2004)=20


The TAO that can be spoken is not the forever TAO.
The = name of=20 the TAO uttered is not the forever TAO.

That which is = unnamable=20 is real forever.
Origins start with names.

When you = become=20 desireless you will realize the mystery.
When you are trapped = by=20 desire you see only the physical side of things . . . the=20 manifestations.

Manifestations and this mystery arise = from the=20 same center which is nothingness.

Nothingness within = nothingness=20 the pathway to understanding all.

Translated by Stanley Atamanchuk (2004)=20


The way that can be shown is not the Eternal Way.
The = name=20 that can be named is not the Eternal Name.

The source of = the=20 Heavens and the Earth is nameless.
Naming is the Mother of = the ten=20 thousand things.

Willingly we find the = mystery;
Willfully we=20 find the forms.

The forms and the mystery are the = same
And yet=20 their names are different.
Together they are called the=20 Profound;
The mystery within the Mystery;
The Gateway to=20 Salvation.

Translated by Maury Merkin (2004)=20
 


Tao defined is not the constant Tao.
No name names = its=20 eternal name.

The unnamable is the origin of heaven and = earth;=20
named, it is the mother of the ten thousand things. =

Emptied=20 of desire, we see the mystery;
filled with desire, we see = the=20 manifestation of things.

Two names emerge from a single = origin,=20
and both are called mysterious,

and the mystery = itself is=20 the gateway to perception.

Translated by Sam Hamill (2005) =


The Tao described in words is not the real Tao.
Words = cannot=20 describe it.
Nameless, it is the source of = creation.
Named, it is=20 the mother of all things.

To see Tao the observer must be motiveless.
Those with = selfish=20 motives see only
the surface, not the innermost depths.

These two kinds of observers look alike,
but differ in the = insight=20 of their observations.
They look alike because they are both=20 human.
Within humanity is the key to the door of = creation.

Translated by C. Ganson (date=20 unknown)


Tao that can be spoke of, not the eternal = Tao.=20
Name that can be named, not the eternal name.
Nameless, = the=20 beginning of heaven and earth.
Named, mother of everything.=20
Desireless, sees the mystery.
Desiring, sees the = manifestations.=20
These two, from the same source, differ in name; both are = original.=20
Original of original, gate of all mystery.

Translated by Tienzen Gong (date=20 unknown)


A tao that one can tao
    Is not the = entire=20 tao
A name that one can name
    Is not = the=20 entire name.

In the absence of names
    Lies the = origin of=20 heavens and earth
The presence of names =
    Is=20 mother to the 10000 things.

So viewing entireness without desire
    = One may=20 see subtleties
Viewing entireness with desire =
   =20 One may see boundaries.

That which is these both
    Goes about as = itself=20 yet there are different names.
Categorizing them together = there is=20 insight
    Very deep insight
The gateway = to=20 collective subtleties.

Translated by David Lindauer (date=20 unknown)


A way (dao) that one can be directed along is not the = constant=20 Dao. A name that can be given is not a constant name. Nameless = is the=20 beginning of Heaven and Earth. Named is the mother of the myriad = creatures.

So, It is always by desirelessness that one sees the hidden=20 (noumenal) aspect, and always by being in a state of having = desires that=20 one observes the outer (phenomenal) aspect. These two [aspects = of all=20 reality] emerge together and are differently named. Together, = they are=20 called the dark and mysterious. The most dark and mysterious of = the dark=20 and mysterious Is the portal of the multitudinous wonders.

Translated by Patrick E. Moran (date=20 unknown)


The Tao that can be told is not the eternal Tao.
The = names=20 that can be given are not the eternal names.
The Nameless is = the=20 origin of heaven and earth.
The named is the mother of all = things.=20
Therefore, without intentions, I see the Subtle Essence. =
And=20 with intentions, I see the Manifest Forms.
These two are the = same,=20 though each has many names.
Both may be called the = Mystery.

Translated by Ned Ludd (date=20 unknown)


The spirit one can talk about is not the eternal spirit, = and what=20 you can name is not the eternal name. Nameless-Tao is the = beginning of=20 the heavens and the Earth. If you name it =97 it is no more than = Matter.=20

Therefore: he who conceives of nature freely = grasps this=20 Spirit and he who strives for material things is left with only = the=20 shell. Spirit and matter are both one in their origin, yet = different in=20 appearance. This unity is a mystery =97 truly the mystery of all = mysteries, the gate to all spirituality.

Translated by Andre Gauthier (date=20 unknown)


As for the road,
The Road that can be = told is not=20 the eternal Road.
As for names,
The name that can be named = is not=20 the eternal name.
The nameless is the beginning of the ten = thousand=20 things.
The named is the mother of the ten thousand=20 things.
Therefore, ever desireless, one can see the = mystery.
Those=20 constantly with desires,
will only see what they yearn for = and=20 seek.
These two spring from the same source.
They have = different=20 names; yet they are called the same.
That which is even more = profound=20 than the profound
The gateway to all mystery.

Translated by Bram den Hond (date=20 unknown)


Daos can dao, but they are not constant = (fixed,=20 predictable) daos
Designations can designate, but they are = not=20 constant (fixed, predictable) designations
In the absence of=20 designation, the world as a whole arises
In the presence of=20 designation, infinite diversity is born
It is usually the = case that,=20 having no preferences, one observes subtle profundity
It is = usually=20 the case that, having preferences, one observes superficial = limitations=20 and distinctions
These pairs arise simultaneously, but are=20 differently named =97
Their simultaneity is termed=20 =93mysterious=94
Mystery, and then further mystery =97
The = gateway into=20 all wonder.

Translated by Alan Fox (date unknown)=20

 

Verbatim Version


Possible readings of the characters in the first=20 line:

tao   Tao / Way / Path / = way / path /=20 =93That=94 / =93The Absolute=94 / =93Nature=94

k=92o   can / able to / can = be /=20 =93becomes=94

tao   Tao / path / way = / walked=20 / trodden // be told / talked about / spoken of

fei   not / cannot / surely = not /=20 opposes / =93other than=94 / =93not identical with=94 [the]

ch=92ang   eternal / = everlasting /=20 constant / unchanging / always / fixed // the Absolute / the = Eternal

tao   Tao / way / path

 

Some possible interpretations of the first = line:

The Tao that can be told (/walked/perceived) is not the = eternal=20 (/unchanging) Tao.

A way that can be walked is not the eternal way.

The Tao that can be trodden is not the enduring and = unchanging Tao.=20 (Legge)

The Tao (that your mind) conceives of as Tao, is decidedly = not the=20 True Tao. (Ming)

The way that can be walked is not the way to the Eternal.

Paths can be walked but not the Eternal Path.

The Tao that can be expressed is not the Tao of the Absolute. = (Wing)

Tao becomes Tao; it is not just an eternal Tao. (Ming)

Let the Tao become your Tao. It is not just an Eternal = Tao.

Tao is ever-becoming Tao; there is no fixed Tao.

 

Possible readings and interpretations of the remainder = of the=20 first chapter:

ming   Name / names / the = Name

k=92o   can / can be / able = /=20 =93becomes=94

ming   named / name / given = a name /=20 spoken of / ~divided

fei   not / surely not / = opposite=20 to

ch=92ang   eternal / = everlasting /=20 fixed / constant // the Absolute / the Eternal

ming   Name / names / the = Name

The name that can be named is not the Eternal Name.

Names can be named, but not the name of the Eternal.

The name that can be named is not the Eternal=92s name.

 

chih   =92s / of / its

shih   origin / beginning / = starting=20 place // =93maiden=94 (Red Pine) / =93virgin=94 / ~that which = gives birth

yu   with / having / = possessing //=20 being / existence

ming   name / names / the = Name / the=20 Word

wan   ten thousand / myriad = / all

chih   =92s / its / of

mu   mother / the = Mother

Without name (the Nameless) is the origin of all = things;
With name=20 (the Named) is the mother of all things.

Non-being is the name of all things=92 origin.
Being is = the name of=20 all things=92 mother.

 

ku   Therefore / thus / = hence / for /=20 indeed / now / (reason)

ch=92ang   always / ever / = constant /=20 permanent / unchanging // the Eternal / the Absolute // ~a = permanent=20 state / ~established in / ~identified with

wu   without / free of / = not having /=20 rid // non-being / non-existence

y=FC   deep-seated desire / = mental=20 patterns / desire / longing / attachment / thought-constructs /=20 =93paradigm=94

yi   then / what follows / = =93so we=20 may=94 / =93in order to=94

kuan   perceive / see / = truly see /=20 recognize / observe / witness / behold // display / reveal / = manifest /=20 make evident

ch=92i   its / his / =92s / = ~Tao=92s / ~the=20 world=92s / ~the mind=92s

miao   essence / mystery / = subtlety /=20 secret / true nature / wonderfulness / excellence / spirituality = /=20 marvels // the Essence / the nature of the Absolute // one=92s = true=20 nature

ch=92ang   always / ever / = constant /=20 permanent / unchanging // the Eternal / the Absolute

yu   have / possess/ = ~identify with=20 // being

y=FC   deep-seated desire / = attachment=20 / mental activity / thought-constructs / mental patterns

yi   then

kuan   perceive / see / = truly see /=20 recognize / witness // display / reveal / make evident

ch=92i   its / his / =92s / = ~Tao=92s / ~the=20 world=92s / ~the mind=92s

chiao   outer forms / = manifestations=20 / outcome / outer shell / end / limit / external / bounds / = border /=20 world appearance

Ever without desires (/attachment) then perceive its essence = (/your=20 true nature)
Ever with desires (/attachment) then perceive = its=20 manifestation (/your individual form)

Identifying with [the mind=92s] pure awareness reveals its = true=20 nature
Identifying with [the mind=92s] limited awareness = reveals the=20 world of thoughts

The state of wu y=FC reveals, =93I am the = Essence=94
The state of=20 yu y=FC reveals, =93I am the body=94

The Eternal, [seen] through one=92s pure awareness, reveals = its=20 essence
The Eternal, [seen] through one=92s ego-concepts, = reveals its=20 outer forms

The Eternal appears in its true wonder to one whose mind is = perfectly=20 still
The Eternal appears ordinary, as the apparent forms of = this=20 world, to one whose mind is dictated by its thoughts

By constant Non-being, we desire to perceive its = essence
By=20 constant Being, we desire to perceive its manifestation

Therefore let there always be non-being, so we may see their=20 subtlety, and let there always be being, so we may see their = outcomes.=20 (Chan)

In eternal non-existence, therefore, man seeks to pierce the=20 primordial mystery; and, in eternal existence, to behold the = issues of=20 the Universe. (Chalmers)

The thought-free awareness, brought about by the mind turned = within,=20 lets a person behold his true nature =97 eternal, wondrous, the=20 manifestation of one reality.
The awareness that results from = the=20 mind turned outward lets a person see his life in this world =97 = passing,=20 ordinary, filled with differences.

A mind that is perfectly still and turned inward reflects the = pure=20 awareness of its boundless nature;
A mind that is restless = and turned=20 outward lives in the cage of its own thoughts.

 

tz=92u   These / this

liang   two / both / pair / = pairs /=20 dual / duality / sameness

ch=EA   those / (they are) = / >makes=20 the preceding character or clause into a noun

These two are alike in origin but differ in name.

These two are the same but we think of them in different = ways.

These pairs of opposites form a unity though we think of them = as=20 being different.

 

t=92ung   alike / the same = / one /=20 together / unified / unity / merged / =93issue from the same=94 = // the=20 One

ch=92u   origin / source / = birth //=20 manifest / issue forth / arise / emerge

erh   but / yet / = though

yi   differ / different / = diverge=20 [in]

ming   name / what they are = called /=20 ~how they are / ~how they are called forth / ~how they = manifest

Unity is its (the world=92s) primal origin (first = beginning).
It is=20 the origin of the origin,
The opening that leads to = (/reveals) the=20 true nature of the Absolute.

That which we call =93the One=94 is hidden.
It is hidden = within the=20 hidden yet it is the Essence which reveals everything (/yet it = is the=20 One, Underlying Principle that becomes everything).

Oneness is the principle that underlies all things.
It is = the=20 origin of the origin, the root of the root, the cause of all=20 causes,
It is that which reveals the essence of = everything.

 

t=92ung   unity / oneness / = likeness /=20 sameness / together / both / =93being the same=94 / = =93commonality=94 // the One=20 / ~the Absolute

wei   call / they are = called / called=20 forth / =93appear as=94

chih   its / (the) / [can = be left=20 untranslated]

hs=FCan   mystery / secret = / profound /=20 hidden / dark / deep / obscure / mysterious / abyss // = incomprehensible=20 [Alternative reading: y=FCan (origin, first = cause,=20 original or primal principle)]

Unity, by what we call it, cannot be known

This unity can be spoken of, but remains a mystery

This unity is incomprehensible, beyond the reaches of the = mind

T=92ung wei (the One and what it calls into being) is = a=20 mystery

The One, Absolute, is its (the world=92s) origin

There is only one original substance (y=FCan)

Oneness is the nature of its origin

 

hs=FCan   mystery / secret = / profound /=20 hidden / dark / deep / obscure [Alternate reading:=20 y=FCan (origin, first cause, primal)]

chih  it is // (passes) /=20 (becomes)

yu   again / also / ~to a = higher=20 degree / ~more

hs=FCan   mystery / = mysterious /=20 profound / secret / obscure / dark / deep [Alternative = reading:=20 y=FCan (origin, primal)]

Mystery is again a mystery
There is a secret within this=20 secret
It is the origin of the origin

This unity is hidden.
It is the hidden within itself, it = is . .=20 .

 

chung   all / everything /=20 =93manifold=94

miao   essence / mystery / = subtlety /=20 wonder / excellence // ~one=92s true nature

chih   =92s / of / its

m=EAn   gate / gateway / = door / opening=20 / entrance // house / abode

=93the gate to the essence of everything=94

=93the door to all spirituality=94

=93the opening to the essence of existence=94

=93the gate to the true nature of everything=94

=93the opening into all things divine=94

=93the insight that leads to wonder=94

=93the door of all subtleties!=94 (Chan)

=93the gateway to all indescribable marvels=94 (Cheng)

=93the gateway of the manifold secrets=94 (Lau)

=93the Gate to the Secret of All Life=94 (Yutang)

=93the door to inwardness=94 (Maurer)

=93the gateway through which all miracles emerge=94 = (Wilhelm)

=93the portal leading to the realization of the Cosmic = Divinity=94=20 (Au-Young)

=93the door to all beginnings=94 (Red Pine)


(Excerpts from the =93Verbatim = Translation=94 and=20 =93Commentary=94 in
Jonathan Star=92s Tao Te Ching: The = Definitive=20 Edition, Tarcher/Penguin, 2001)

 


I have reproduced here all the different English versions = of the=20 first chapter of the Tao Te Ching = that I=20 have come across. There are now over 100. I will continue to add = others as=20 I discover them.

Copyright notice. Most of these translations are = copyrighted by=20 the respective translators. I believe that my reproduction of = these=20 excerpts constitutes =93fair use.=94 They form part of my review = of Lao Tzu=92s=20 original work (in the Eastern=20 Religion and Philosophy section of Gateway to the = Vast=20 Realms) and are not being used for any commercial purpose. The = main=20 reason I have reproduced them here is to give readers a chance to = compare=20 examples of different versions in order to decide which ones they = might=20 want to get.


[More=20 Passages from Recommended Works]

[Gateway to = the Vast=20 Realms]

[Rexroth = essay on the=20 Tao Te Ching]


 =20 visits to this webpage (beginning 1 = October 2004).

 

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