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Lao Tzu: Tao Te Ching

(100+ Translations of Chapter 1)

The original text in Wade-Giles Romanization:

Tao Te Ching (Lao Tzu)

tao k’o tao, fei ch’ang tao.
ming k’o ming, fei ch’ang
ming.
wu, ming t’ien ti chih shih.
yu, ming wan wu chih mu.
ku
ch’ang wu, yü yi kuan ch’i miao.
ch’ang yu, yü yi kuan ch’i
chiao.
tz’u liang chê, t’ung ch’u erh yi ming.
t’ung wei chih
hsüan.
hsüan chih yu hsüan.
chung miao chih mên.

The original text in Pinyin Romanization:

Dao De Jing (Laozi)

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

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

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

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

Translated by John Chalmers (1868)

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

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

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

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

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

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

Translated by Frederick Henry Balfour (1884)

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

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

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

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

Translated by James Legge (1891)

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

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

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

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

Translated by G.G. Alexander (1895)

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

“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.”

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

Translated by Paul Carus (1898)

The way that can be overtrod is not the Eternal
Way,
The name that can be named is not the
Everlasting Name
Which Nameless brought forth Heaven and Earth, which
Named, if name we may,
The Mother of all the
myriad things of time and space

became.
Thereby we sound eternally the mystery
divine,
But only without desire to sound,
for if desire abide
The portals of the issuing host our baffled sight
confine,
And deep within the eternal veil
the mystery shall hide.
These two, the Nameless and the Named, they
differ but in
name,
For in their vast
progression from the deep they are the same,
The deep of deeps, from
whose eternal gate all spirit came.

Translated by I.W. Heysinger (1903)

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

“Non-existence” is a name for the beginning of heaven and earth.
“Existence” is a name for the genetrix of the innumerable objects of
creation.

Hence, “absolute non-existence” suggests to us the miraculous working
of what in “absolute existence” has become the resulting essence.

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

Translated by E.H. Parker (1903)

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

Translated by Lionel Giles (1904)

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

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

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

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

Translated by C. Spurgeon Medhurst
(1905)

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

“Non-existence” I call the beginning of Heaven and
Earth.
“Existence” I call the mother of individual beings.

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

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

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

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

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

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

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

Translated into French by Léon Wieger
(1913),
thence into English by Derek Bryce (1999)

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

He whose name is “Spirit in Man”
is
Life-spring of Heaven and Earth.
He whose name is “outward
possessions”
is Mother of all created
beings.

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

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

Translated by Isabella Mears (1916)

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

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

To understand this Mystery, one must be fulfilling one’s will, and if
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
Mystery is the Portal of Serpent-Wonder.

Translated by Aleister Crowley
(1918)

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

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

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

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

These two things are the same in source

But different in name;
Who solves this mystery has recourse
To
that from whence he came.

Translated by Charles H. Mackintosh
(1926)

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

Translated by Arthur Waley (1934)

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

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

There are two ways for effecting this realization, both of which can
be followed by the human organism. One way to realize the wonderful
mystery of TAO is to put away all thoughts and desires. The other way is
to concentrate both true intention and sincere devotion. These two ways
of realization have different names but they both lead to a realization
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
that can be defined is not the unchanging name.
Non-existence is
called the antecedent of heaven and earth;
Existence is the mother of
all things.
From eternal non-existence, therefore, we serenely
observe the mysterious beginning of the universe;
From eternal
existence we clearly see the apparent distinctions.
These two are the
same in source and become different when manifested.
This sameness is
called profundity. Infinite profundity is the gate whence comes the
beginning of all parts of the universe.

Translated by Ch’u Ta-Kao (1937)

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

Translated by Derke Bodde (1937)

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

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

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

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

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

Translated by Lin Yutang (1942)

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

Translated by Witter Bynner (1944)

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

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

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

These two, the manifest and the
unmanifest,
Are identical in
essence.
Though from the self-same mold,

They are given different names.

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

Translated by Frederick B. Thomas
(1948)

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

Translated by Orde Poynton (1949)

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

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

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

Translated by R.B. Blakney (1955)

Nature can never be completely described, for such a description
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)
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 “the ultimate source of all” is still only
a description, and such a description is not Nature itself. Yet since,
in order to speak of it, we must use words, we shall have to describe it
as “the ultimate source of all.”

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

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

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

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

Translated by Archie J. Bahm (1958)

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

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

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

Translated by Frank J. MacHovec (1962)

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

Translated by D.C. Lau (1963)

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

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

Translated by Wing-Tsit Chan (1963)

That Which Is Called The Tao Is Not The Tao

The flow of energy . . . . .

Here . . . .
.
It . . . .
.
Is . . . . .

Nameless . . . . .
Timeless . . . . .
Speed of Light
. . . . .

Float . . . . . beyond fear . . . . .
Float . . . . .
beyond desire . . . . .

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

“Adaptation” by Timothy Leary (Psychedelic Prayers,
1966)

Dao that can be talked about is not the eternal Dao itself;
A
name that can be given is not the eternal thing itself.
The nameless
existed
Before the birth of Heaven and Earth — Universe
The
names which were given were after
The birth of All Things.
By
the eternity of unknown existence
Comprehend the common essence of
things;
By the eternity of Existence
Observe the apparent
differences.
These two came from the same origin — the unknown

But with different names.
They all are called the “profoundness”

Profoundly and profoundly it is the entrance
From which come all
wonders.

Translated by Tang Zi-chang (1969)

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

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

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

Translated by Chang Chung-yuan
(1975)

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

One may use the word “Nothingness”
to
describe the Origin of the universe,
and
“Beingness”
to describe the Mother of the
myriad things,
but Nothingness and Beingness
are merely conceptions.

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

Although difficult concepts can be
applied,
Nothingness and
Beingness
and other conceptual activity of
the mind
all come from the same
indescribable subtle Originalness.
The Way is the unfoldment of such
subtle reality.
Having reached the subtlety of the
universe,
one may see the ultimate
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’d)
is not the absolute Tao. Whatever name that can be applied is not its
absolute name. Nameless, it is the source of heaven and earth. Named, it
is the mother of all things. Therefore, considered as absolute
“non-being” we desire to see into its mystery; as absolute “being” we
desire to observe its limitations. These two (non-being and being),
though identical in origin, emerge under different names. Their common
identity is called mysterious, mystery of mysteries, the gate of all
mystery.

Translated by D. Howard Smith
(1980)

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

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

Translated by John R. Leebrick (1980)

The tao that can be said is not the everlasting Tao.
If a name
can be named, it is not the everlasting Name.
That which has no name
is the origin of heaven and earth;
That which has a name is the
Mother of all things.
Thus, if always without desire, one can observe
indescribable marvels;
If always desirous, one sees merest
traces.
These two come from the same source but are differently
named.
Both are called Mysterious.
The mystery of the Mysterious
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
name which can be named is not the eternal Name.
“Non-Being” names
this beginning of Heaven and Earth;
“Being” names the mother of the
myriad things.
Therefore, some people constantly dwell in
“Non-Being”
Because they seek to perceive its mysteries,
While
some constantly dwell in “Being”
Because they seek to perceive its
boundaries.
These two [“Non-Being” and “Being”] are of the same
origin,
But have different names;
Together they are called
abstruse —
Abstruse and again abstruse,
This is the gate of all
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
Life.
The road that can be measured is not the endless road.
From
nothing, the infinite universe began.
From no number, the countless
things appeared.
From no name, their limitless sources will be
known.

Looking out, its effects are seen;
Looking in, their
cause is discovered.
With words, these are considered
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
that can be named is not the Eternal Name.
The Unnameable is
originator of Heaven and Earth.
The Nameable is mother of the ten
thousand things.
Therefore,
Always be desireless, so as to discern
Tao’s wonderful essence;
Always have some desire, so as to discern
its manifestations.
These two come from the same source,
But are
different in name.
Their identical nature is a mystery
Mystery of
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
that can be named is not the eternal name.

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

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

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

Darkness within darkness,
the gateway to
all mystery.

Translated by Tolbert McCarroll
(1982)

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

Translated by Raghavan Iyer (1983)

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

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

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

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

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

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

Translated by Stan Rosenthal (1984)

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

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

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

Translated by Herrymon Maurer
(1985)

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

Tao is a principle. Creation, on the other hand, is a
process.
That is all there is: principle and process, how and what.

All creation unfolds according to Tao. There is no other way.

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

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

Translated by John Heider (1985)

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

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

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

The source of these two is identical,
Yet their names are
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
that can be named
is not the eternal Name.

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

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

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

Darkness within darkness.
The gateway to all understanding.

Translated by Stephen Mitchell
(1988)

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

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

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

Translated by Robert Henricks
(1989)

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

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

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

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

[Alternative:
Therefore, by the Everlasting
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
differently.
Both are called the dark.
Dark and even
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
that can be named are not the eternal name.
The nameless is the
origin of the myriad creatures;
The named is the mother of the myriad
creatures.

Therefore,
Always be without
desire
in
order to observe its wondrous subtleties;

Always have
desire
so that
you may observe its manifestations.

Both of these derive from the same source;
They have different
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
given, but not permanent labels.
Nonbeing is called the beginning of
heaven and earth;
being is called the mother of all things.
Always
passionless, thereby observe the subtle;
ever intent, thereby observe
the apparent.
These two come from the same source but differ in
name;
both are considered mysteries.
The mystery of
mysteries
is the gateway of marvels.

Translated by Thomas Cleary (1991)

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

Nameless, it is the source of the thousands of things
(named, it
is “Mother” of the thousands of things).

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

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

The Merging is something mysterious —
mysterious and more
mysterious
the abode of all the hidden essences.

Translated by Michael LaFargue
(1992)

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

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

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

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

Translated by Thomas H. Miles (1992)

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

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

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

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

Mysterious and more mysterious —
The gate of all that’s
wondrous.

Translated by Livia Kohn (1993)

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

Translated by Ren Jiyu et al.
(1993)

The Tao that can be talked about is not the true Tao.
The name
that can be
named

is not the eternal Name.
Everything in the universe comes out of
Nothing.
Nothing — the
nameless

is the beginning;
While Heaven, the
mother

is the creatrix of all things.
Follow the nothingness of the
Tao,
and you can be like it, not needing
anything,

seeing the wonder and the root of everything.
And even if you cannot
grasp this nothingness,
You can still see something of the Tao in
everything.
These two are the
same
only
called by different names
— and both are mysterious and
wonderful.
All mysteries are Tao, and Heaven is their mother:
She
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
the ten thousand things.

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

These have the same source, but different
names.
Call them both deep
—
Deep and
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
name that can be named is not the eternal name.
The nameless is the
origin of Heaven and Earth;
The named is the root of all things.

Therefore, the subtleties of Tao are always apprehended through
their formlessness,
The limits of things are always seen through
their form.
These two (the form and the formless) have the same
source but different names.
Both of them can be called deep and
profound,
The deepest and the most profound, the door of all
mysteries.

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

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

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

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

Translated by Jerry O. Dalton
(1994)

If you can talk about it, it ain’t Tao.
If it has a name, it’s
just another thing.

Tao doesn’t have a name.
Names are for ordinary things.

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

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

Translated by Ron Hogan (1994)

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

Translated by John Louis Albert Trottier
(1994)

Of the Dao it must be said: Let no man name It.

(For that which is named is that which is limited,
And that
which is limited it that which is destroyed.)
No name can fully
contain Its mystery.

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

Cleanse yourself from Lust of Result (Expectation) and you will see
without constriction.
Remain ensnared in its grip, and you will only
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)

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

is not the unknowable Tao.

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

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

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

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

Translated by Ray Grigg (1995)

The Way that can be experienced is not true;
The world that
can be constructed is not true.
The Way manifests all that happens
and may happen;
The world represents all that exists and may
exist.
To experience without intention is to sense the world;
To
experience with intention is to anticipate the world.
These two
experiences are indistinguishable;
Their construction differs but
their effect is the same.
Beyond the gate of experience flows the
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
Tao
The Name that can be named
is not the true Name.

From non-existence were called
Heaven and Earth

From existence all things
were born

In being without desires, you
experience the wonder

But by having desires, you experience
the journey.
Yet both
spring from the same source
and differ mostly in name.

This source is called “Mystery”
Mystery upon Mystery

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
name that can be spoken
is not the eternal Name.

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

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

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

Darkness born from darkness.
The beginning of all
understanding.

Translated by John H. McDonald
(1996)

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

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

Translated by Sanderson Beck (1996)

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

Tao existed before words and names,

before heaven and earth,
before the ten
thousand things.
It is the unlimited father and
mother
of all limited things.

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

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

This is the beginning of all understanding.

Translated by Brian Browne Walker
(1996)

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

Translated by Red Pine (Bill Porter)
(1996)

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

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

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

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

Translated by Richard Hooker (1996)

The Tao that can be followed is not the eternal Tao.
The name
that can be named is not the eternal name.
The nameless is the origin
of heaven and earth
While naming is the origin of the myriad
things.
Therefore, always desireless, you see the mystery
Ever
desiring, you see the manifestations.
These two are the same
—
When they appear they are named differently.
This sameness is
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,
unvarying one;
the name that can be coded and given is no absolute
name.
Heaven and earth sprang from something else: the bright
nameless;
the named is but the said mother that rears the ten
thousand creatures of heaven and earth, each after its kind.

He that rids himself of base desire can see the secret essences;

he that didn’t and reached high being, he can see outcomes.

Still the two are the same; the secret and its manifestations came
from the same ground, the same mould, but anyway sound different —

they’re given different names where they appear.
They can both
be called the cosmic mystery, awesome deep
or rather more secret
than so-called mystery.

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

Translated by Tormond Byrn (1997)

The infinity that can be conceived is not the

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

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

manifestations of Infinity.

Free from distinctions, experience the oneness of
Infinity.

Focus on distinctions and see only the
manifestations
of
Infinity.

Yet distinction and non-distinction are one within
Infinity.

Potential within potential is
the essence of Infinity.

Translated by John WorldPeace
(1997)

The true way is unknown and so is the untrue way
There are no
names to understand it
Creation does not care that it is the source
of creation
It emanates as some “thing”
And is not without
nourishment
Mysteries are revealed
Become Its way
Attain Its
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
Heart
One is the Mind
To understand it as one is the most you can
do
It is the path to higher and lesser knowledge

Translated by Stephen F. Kaufmann
(1998)

The way you can go
isn’t the real way.
The name you can
say
isn’t the real name.

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

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

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

Translated by Ursula K. Le Guin
(1998)

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

Translated by Eiichi Shimomissé (1998)

The Dao that can be described in language is not the constant
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
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
refer to them as mystery: the mystery upon mystery and gateway of all
subtleties.

Translated by Richard John Lynn
(1999)

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

Whether you try to reason your way through life or act through
emotion, the words associated with each path can be traps, not bridges,
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
be defined.

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

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

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

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

Translated by Timothy Freke (1999)

The Dao that can be described in language is not the constant
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
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
refer to them as mystery; the mystery upon mystery and gateway of all
subtleties.

Translated by Wang Bi (1999)

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

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

The Tao that can be defined is not the real Tao.

The name that can be named is not the real Name.
The unnamable
[Tao] is the source of Heaven and Earth.
Naming is the mother
of all particular things.
Free from desire, you experience reality.

Trapped in desire, you see only appearances.
Reality and
appearance have different names,
but they emerge from the same
source [i.e., the Tao].
This source is called darkness, deep
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
person considers viable), though hardly of these theories will be
eternally valid;

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

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

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

Accordingly,

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

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

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

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

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

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

Translated by Lee Sun Chen Org (2000)

A Way become Way isn’t the perennial Way.
A name become name
isn’t the perennial name:

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

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

One and the same they’re called dark-enigma,
dark-enigma deep
within dark-enigma,

gateway of all mystery.

Translated by David Hinton (2000)

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

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

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

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

Translated by Jim Clatfelter (2000)

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

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

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

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

When curiosity is greatest
The gateway to eternity opens wide.

Translated by Gerald Schoenewolf
(2000)

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

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

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

Translated by Ted Wrigley (2000)

The Way as “way” bespeaks no common lasting
Way,
The name as “name” no common lasting name.
Absent is the name
for sky and land’s first life,
Present for the mother of all ten
thousand things.
Desire ever-absent:
Behold the seed germs of all
things.
Desire ever-present:
Behold their every finite
course.
Forth together came the two
As one and the same
But
differ in name.
As one, a dark recess
That probed recedes
Past
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
the true Name.
The Nameless is the beginning of Heaven and
Earth.
That with name is the mother of all creation.
Thus, with
true Nothingness one may view the mystery,
And with true Being one
may perceive the barrier.
These two are of the same origin, yet their
names differ.
These two are called Profound.
Beyond the Profound
lies the gateway to the Universal Mystery.

Translated by Robert Stevenson
(2001)

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

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

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

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

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

Translated by Jonathan Star (2001)

Spoken Tao is not eternal Tao
Spoken name is not
eternal name

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

Ever desireless one sees wonders
Ever desiring one sees
manifestations

These two are the same in origin yet differ in name

The origin is the great mystery
Gateway to all
understanding.

Translated by Jeff Rasmussen (2001)

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

Translated by David H. Li (2001)

Any dao given by language
is not a constant
dao,
Any labeling given by words
is not constant
labeling.
“Absence” names the beginning of the
universe,
“permanence” names the matrix of all things.

Therefore:
Treat “absence” as constant
if you desire to view
its wonders,
Treat “presence” as constant
if you desire to view
its manifestations.
These two emerge in union
but are named
differently,
their union speaks of mystery:
mystery upon mystery
—
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
that can be named
is not the universal name.

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

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

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

Translated by Ralph Alan Dale
(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
changes.
Non-existence is what we call the source of heaven and
earth.
Existence is the mother of all things.
From eternal
non-existence, therefore, we observe the beginning of the existence of
the many hidden qualities of the universe.
From eternal existence,
therefore, we clearly observe the overt qualities of the
universe.
These two, the hidden and the overt, are originally the
same at source, and become different where they manifest
themselves.
This same origin is “the smallest of the small.”
The
absolute “smallest of the small” is the gate from which the beginning of
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
Way.
The name given is not the eternal name.
Without name is the
source of Heaven and Earth.
With a name is what creates all things.

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

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

Translated by Octavian Sarbatoare
(2002)

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

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

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

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

Translated by Karl Kromal
(2002)

A Way that can be followed is not a constant Way.
A
name that can be named is not a constant name.
Nameless, it is the
beginning of Heaven and Earth;
Named, it is the mother of the myriad
creatures.
And so,
Always eliminate
desires in order to observe its mysteries;

Always have desires in order to observe its manifestations.
These two
come forth in unity but diverge in name.
Their unity is known as an
enigma.
Within this enigma is yet a deeper enigma.
The gate of all
mysteries!

Translated by Philip J. Ivanhoe
(2003)

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

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

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

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

Together they are called obscure.
The obscurest of the
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
name fit for calling
Is not a generic
name
“Nothing” names the origin of
heaven and earth
“Being” names the
mother of the myriad beings
And so, always be dispassionate
In
order to see the mysteries
Always be passionate
In order to see
the objectives
These two mean the same
(when) emerging
While diverging in
significance
The sameness tells of
their mystery
Mystery leading to greater mystery
(Is) the gateway
to every mystery

Translated by Bradford Hatcher
(2003)

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

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

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

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

Translated by Roderic Sorrell and Amy Max Sorrell
(2003)

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

Translated by enlightenedbuddha.com
(2004)

The “Tao” is too great to be described by the name
“Tao.”
If it could be named so simply, it would not be the eternal
Tao.

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

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

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

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

Translated by thetao.info (2004)

To guide what can be guided is not constant guiding.
To name
what can be named is not constant naming.
“Not-exist” names the
beginning (boundary) of the cosmos (Heaven and earth)
“Exists” names
the mother of the ten-thousand natural kinds.
Thus, to treat
“not-exist” as constant is desiring to use it to view its
mysteries.
To treat “exists” as constant is desiring to use it to
view its manifestations.
These two emerge together yet have different
names.
“Together” — call that “obscure.” “Obscure” it and it is more
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
that can be named is not the constant Name
The nameless is the origin
of Heaven and Earth
The named is the mother of myriad things
Thus,
constantly free of desire
One observes its wonder
Constantly
filled with desire
One observes its manifestations
These two
emerge similarly but differ in name
The unity is the
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
began.
A maiden can leave things nameless;
a mother must name her
children.
In innocence or experience, you still return.
Calling
things by name loses what unites them.
Failing to call things by name
loses them into what unites them.
Words are limits that make
experience possible.
But form and formlessness are the same.
Tao
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
and dark.
It opens into the center of everything.

Translated by Crispin Sartwell (2004)

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

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

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

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

Nothingness within nothingness
the pathway to understanding all.

Translated by Stanley Atamanchuk (2004)

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

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

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

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

Translated by Maury Merkin (2004)

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

The unnamable is the origin of heaven and earth;

named, it is the mother of the ten thousand things.

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

Two names emerge from a single origin,

and both are called mysterious,

and the mystery itself is
the gateway to perception.

Translated by Sam Hamill (2005)

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

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

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

Translated by C. Ganson (date
unknown)

Tao that can be spoke of, not the eternal Tao.

Name that can be named, not the eternal name.
Nameless, the
beginning of heaven and earth.
Named, mother of everything.

Desireless, sees the mystery.
Desiring, sees the manifestations.

These two, from the same source, differ in name; both are original.

Original of original, gate of all mystery.

Translated by Tienzen Gong (date
unknown)

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

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

So viewing entireness without desire
One may
see subtleties
Viewing entireness with desire

One may see boundaries.

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

Translated by David Lindauer (date
unknown)

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

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

Translated by Patrick E. Moran (date
unknown)

The Tao that can be told is not the eternal Tao.
The names
that can be given are not the eternal names.
The Nameless is the
origin of heaven and earth.
The named is the mother of all things.

Therefore, without intentions, I see the Subtle Essence.
And
with intentions, I see the Manifest Forms.
These two are the same,
though each has many names.
Both may be called the Mystery.

Translated by Ned Ludd (date
unknown)

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

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

Translated by Andre Gauthier (date
unknown)

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

Translated by Bram den Hond (date
unknown)

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

Translated by Alan Fox (date unknown)

Verbatim Version

Possible readings of the characters in the first
line:

tao   Tao / Way / Path / way / path /
“That” / “The Absolute” / “Nature”

k’o   can / able to / can be /
“becomes”

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

fei   not / cannot / surely not /
opposes / “other than” / “not identical with” [the]

ch’ang   eternal / everlasting /
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
(/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.
(Legge)

The Tao (that your mind) conceives of as Tao, is decidedly not the
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
first chapter:

ming   Name / names / the Name

k’o   can / can be / able /
“becomes”

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

fei   not / surely not / opposite
to

ch’ang   eternal / everlasting /
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’s name.

chih   ’s / of / its

shih   origin / beginning / starting
place // “maiden” (Red Pine) / “virgin” / ~that which gives birth

yu   with / having / possessing //
being / existence

ming   name / names / the Name / the
Word

wan   ten thousand / myriad / all

chih   ’s / its / of

mu   mother / the Mother

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

Non-being is the name of all things’ origin.
Being is the name of
all things’ mother.

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

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

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

yü   deep-seated desire / mental
patterns / desire / longing / attachment / thought-constructs /
“paradigm”

yi   then / what follows / “so we
may” / “in order to”

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

ch’i   its / his / ’s / ~Tao’s / ~the
world’s / ~the mind’s

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

ch’ang   always / ever / constant /
permanent / unchanging // the Eternal / the Absolute

yu   have / possess/ ~identify with
// being

yü   deep-seated desire / attachment
/ mental activity / thought-constructs / mental patterns

yi   then

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

ch’i   its / his / ’s / ~Tao’s / ~the
world’s / ~the mind’s

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

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

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

The state of wu yü reveals, “I am the Essence”
The state of
yu yü reveals, “I am the body”

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

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

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

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

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

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

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

tz’u   These / this

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

chê   those / (they are) / >makes
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
being different.

t’ung   alike / the same / one /
together / unified / unity / merged / “issue from the same” // the
One

ch’u   origin / source / birth //
manifest / issue forth / arise / emerge

erh   but / yet / though

yi   differ / different / diverge
[in]

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

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

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

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

t’ung   unity / oneness / likeness /
sameness / together / both / “being the same” / “commonality” // the One
/ ~the Absolute

wei   call / they are called / called
forth / “appear as”

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

hsüan   mystery / secret / profound /
hidden / dark / deep / obscure / mysterious / abyss // incomprehensible
[Alternative reading: yüan (origin, first cause,
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’ung wei (the One and what it calls into being) is a
mystery

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

There is only one original substance (yüan)

Oneness is the nature of its origin

hsüan   mystery / secret / profound /
hidden / dark / deep / obscure [Alternate reading:
yüan (origin, first cause, primal)]

chih  it is // (passes) /
(becomes)

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

hsüan   mystery / mysterious /
profound / secret / obscure / dark / deep [Alternative reading:
yüan (origin, primal)]

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

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

chung   all / everything /
“manifold”

miao   essence / mystery / subtlety /
wonder / excellence // ~one’s true nature

chih   ’s / of / its

mên   gate / gateway / door / opening
/ entrance // house / abode

“the gate to the essence of everything”

“the door to all spirituality”

“the opening to the essence of existence”

“the gate to the true nature of everything”

“the opening into all things divine”

“the insight that leads to wonder”

“the door of all subtleties!” (Chan)

“the gateway to all indescribable marvels” (Cheng)

“the gateway of the manifold secrets” (Lau)

“the Gate to the Secret of All Life” (Yutang)

“the door to inwardness” (Maurer)

“the gateway through which all miracles emerge” (Wilhelm)

“the portal leading to the realization of the Cosmic Divinity”
(Au-Young)

“the door to all beginnings” (Red Pine)

(Excerpts from the “Verbatim Translation” and
“Commentary” in
Jonathan Star’s Tao Te Ching: The Definitive
Edition, Tarcher/Penguin, 2001)

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

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

[More
Passages from Recommended Works]

[Gateway to the Vast
Realms]

[Rexroth essay on the
Tao Te Ching]

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