Tao Te Ching

The Tao Te Ching ([tâu tɤ̌ tɕíŋ] ( listen)), also known by its pinyin romanization
Tao Te Ching
Dao De Jing,[a] is a Chinese classic text traditionally credited to the 6th-century BC
sage Laozi. The text's authorship, date of composition and date of compilation are
debated.[5] The oldest excavated portion dates back to the late 4th century BC,[6] but
modern scholarship dates other parts of the text as having been written—or at least
compiled—later than the earliest portions of theZhuangzi.[7]

The Tao Te Ching, along with the Zhuangzi, is a fundamental text for both
philosophical and religious Taoism. It also strongly influenced other schools of
Chinese philosophy and religion, including Legalism, Confucianism, and Buddhism,
which was largely interpreted through the use of Taoist words and concepts when it
was originally introduced to China. Many Chinese artists, including poets, painters,
calligraphers, and gardeners, have used the Tao Te Ching as a source of inspiration.
Its influence has spread widely outside East Asia and it is among the most translated
works in world literature.[6]

Contents
Title
Text
Internal structure
Historical authenticity of the author
Principal versions
Mawangdui and Guodian texts
Translations Ink on silk manuscript of the Tao Te
Translational difficulties Ching, 2nd century BC, unearthed
See also from Mawangdui
Notes Author Laozi (traditionally
References credited)
Citations
Original title 道德經
Sources
Country China (Zhou)
External links
Other online English translations Language Classical Chinese
Genre Philosophy
Publication 4th century BC
Title date

The Chinese characters in the title (Chinese: 道德經; pinyin: Dàodé Jīng; Wade– Published in 1868
English
Giles: Tao⁴ Tê² Ching¹) are:
Original text 道德經 at Chinese
道 (pinyin: dào; Wade–Giles: tao⁴) literally means "way", Wikisource
or one of its synonyms, but was extended to mean "the Translation Tao Te Ching at
Way". This term, which was variously used by other Wikisource
Chinese philosophers (including Confucius, Mencius,
Mozi, and Hanfeizi), has special meaning within the
 context of Taoism, where it implies the essential, Tao Te Ching
unnamable process of the universe.

德 (pinyin: dé; Wade–Giles: tê²) means "virtue",

"personal character", "inner strength" (virtuosity), or
"integrity". The semantics of this Chinese word resemble
English virtue, which developed from the Italian virtù, an
archaic sense of "inner potency" or "divine power" (as in
"healing virtue of a drug") to the modern meaning of
"moral excellence" or "goodness". Compare the
compound word 道德 (pinyin: dàodé; Wade–Giles: tao⁴-
tê²), literally "ethics", "ethical principles", "morals" or Traditional Chinese 道德經
"morality". Simplified Chinese 道德经
經 (pinyin: jīng; Wade–Giles: ching¹) as it is used here Wade–Giles Tao⁴ Tê²
means "canon", "great book", or "classic". Ching¹

The first character can be considered to modify the second or can be understood as
Hanyu Pinyin Dàodé Jīng
standing alongside it in modifying the third. Thus, the Tao Te Ching can be Literal meaning "Scripture of
translated as The Classic of the Way's Virtue(s), The Book of the Tao and Its the Way and
Virtue,[8] or The Book of the Way and of Virtue.[9][10] It has also been translated as Morality"
The Tao and its Characteristics,[3] The Canon of Reason and Virtue,[4] The Classic Transcriptions
Book of Integrity and the Way,[11] and A Treatise on the Principle and Its
Standard Mandarin
Action.[12][13]
Hanyu Pinyin Dàodé Jīng
Ancient Chinese books were commonly referenced by the name of their real or Bopomofo ㄉㄠˋ ㄉㄜˊ ㄐ
supposed author, in this case the "Old Master",[14] Laozi. As such, the Tao Te Ching ㄧㄥ
is also sometimes referred to as theLaozi, especially in Chinese sources.[6] Gwoyeu Dawder Jing
Romatzyh
Other titles of the work include the honorific "Sutra (or "Truthful Classic") of the
Way and Its Power" (Daode Zhenjing) and the descriptive "5,000-Character Classic" Wade–Giles Tao⁴ Tê² Ching¹
(Wuqian Wen). Yale Dàudé Jīng
Romanization

Text IPA [tâu tɤ̌ tɕíŋ]

Wu
The Tao Te Ching has a long and complex textual history. Known versions and
commentaries date back two millennia, including ancient bamboo, silk, and paper Romanization Dau Teh Cin
manuscripts discovered in the twentieth century
. Yue: Cantonese
Yale Douhdāk Gīng
Romanization
Internal structure
IPA [tòu.tɐ́ k̚ kéŋ]
The Tao Te Ching is a short text of around 5,000 Chinese characters in 81 brief
Jyutping Dou6dak1 Ging1
chapters or sections ( 章). There is some evidence that the chapter divisions were
later additions—for commentary, or as aids to rote memorization—and that the Southern Min
original text was more fluidly organized. It has two parts, the Tao Ching ( 道 經 ; Hokkien POJ Tō-tek-keng
chapters 1–37) and the Te Ching ( 德 經 ; chapters 38–81), which may have been Tâi-lô Tō-tik-king
edited together into the received text, possibly reversed from an original Te Tao
Middle Chinese
Ching. The written style is laconic, has few grammatical particles, and encourages
Middle Chinese DɑuX Tək̚ Keŋ
varied, contradictory interpretations. The ideas are singular; the style poetic. The
rhetorical style combines two major strategies: short, declarative statements and Old Chinese
intentional contradictions. The first of these strategies creates memorable phrases, Baxter–Sagart *[kə.l]ˤuʔ tˤək k-
[15]
while the second forces the reader to reconcile supposed contradictions. (2014) lˤeŋ
The Chinese characters in the original versions were probably written in zhuànshū Laozi's Tao Te Ching
(篆書 seal script), while later versions were written in lìshū (隸書 clerical script) Traditional Chinese 老子道德經
and kǎishū (楷書 regular script) styles.
Simplified Chinese 老子道德经
Wade–Giles Lao³ Tzŭ³
Historical authenticity of the author
Tao⁴ Tê² Ching¹
The Tao Te Ching is ascribed to Laozi, whose historical existence has been a matter
Hanyu Pinyin Lǎozǐ Dàodé
of scholastic debate. His name, which means "Old Master", has only fueled
Jīng
controversy on this issue.[16]
Transcriptions
The first reliable reference to Laozi is his "biography" in Shiji (63, tr. Chan Standard Mandarin
1963:35–37), by Chinese historian Sima Qian (c. 145–86 BC), which combines
Hanyu Pinyin Lǎozǐ Dàodé Jīng
three stories. First, Laozi was a contemporary of Confucius (551–479 BC). His
Bopomofo ㄌㄠˇ ㄗˇ
surname was Li (李 "plum"), and his personal name was Er (耳 "ear") or Dan (聃
ㄉㄠˋ ㄉㄜˊ ㄐㄧ
"long ear"). He was an official in the imperial archives, and wrote a book in two
ㄥ
parts before 'departing to the West' (an allusion to death). Second, Laozi was Lao
Laizi (老來子 "Old Come Master"), also a contemporary of Confucius, who wrote a Gwoyeu Laotzyy Dawder Jing
book in 15 parts. Third, Laozi was the grand historian and astrologer Lao Dan (老聃 Romatzyh
"Old Long-ears"), who lived during the reign (384–362 BC) of Duke Xian (獻公) of Wade–Giles Lao³ Tzŭ³
Qin). Tao⁴ Tê² Ching¹
Yale Lǎudž Dàudé Jīng
Generations of scholars have debated the historicity of Laozi and the dating of the
Romanization
Tao Te Ching. Linguistic studies of the text's vocabulary and rhyme scheme point to
a date of composition after the Shijing yet before the Zhuangzi. Legends claim
IPA [lǎu tsɹ ̩̀ tâu tɤ̌ tɕíŋ]
variously that Laozi was "born old"; that he lived for 996 years, with twelve Yue: Cantonese
previous incarnations starting around the time of the Three Sovereigns before the Yale Lóuhjí Douhdāk
thirteenth as Laozi. Some Western scholars have expressed doubts over Laozi's Romanization Gīng
historical existence, claiming that the Tao Te Ching is actually a collection of the IPA [lo̬ u.tsǐː tòu.tɐ́ k̚ kéŋ]
work of various authors.
Jyutping Lou5zi2 Dou6dak1
Many Taoists venerate Laozi asDaotsu, the founder of the school of Dao, the Daode Ging1
Tianjun in the Three Pure Ones, and one of the eight elders transformed fromTaiji in Southern Min
the Chinese creation myth. Hokkien POJ Ló-chú Tō-tek-keng
Tâi-lô Ló-tsú Tō-tik-king
Principal versions Old Chinese
Among the many transmitted editions of the Tao Te Ching text, the three primary Baxter–Sagart *C.rˤuʔ tsəʔ
ones are named after early commentaries. The "Yan Zun Version", which is only (2014) [kə.l]ˤuʔ tˤək k-lˤeŋ
extant for the Te Ching, derives from a commentary attributed to Han Dynasty Daode Zhenjing
scholar Yan Zun (巖尊, fl. 80 BC – 10 AD). The "Heshang Gong Version" is named
Traditional Chinese 道德真經
after the legendary Heshang Gong (河上公 "Riverside Sage") who supposedly lived
during the reign (180–157 BC) of Emperor Wen of Han. This commentary has a
Simplified Chinese 道德真经
preface written by Ge Xuan ( 葛 玄 , 164–244 AD), granduncle of Ge Hong, and Wade–Giles Tao⁴ Tê² Chên¹
scholarship dates this version to around the 3rd century AD. The "Wang Bi Version" Ching¹
has more verifiable origins than either of the above. Wang Bi (王弼, 226–249 AD)
Hanyu Pinyin Dàodé
was a famous Three Kingdoms period philosopher and commentator on the Tao Te
Zhēnjīng
Ching and the I Ching.
Literal meaning "Sutra of the
Tao Te Ching scholarship has advanced from archeological discoveries of Way and Its
manuscripts, some of which are older than any of the received texts. Beginning in Power"
the 1920s and 1930s, Marc Aurel Stein and others found thousands of scrolls in the Transcriptions
Mogao Caves near Dunhuang. They included more than 50 partial and complete Standard Mandarin
"Tao Te Ching" manuscripts. One written by the scribe So/Su Dan (素統) is dated Hanyu Pinyin Dàodé Zhēnjīng
270 AD and corresponds closely with the Heshang Gong version. Another partial
Bopomofo ㄉㄠˋ ㄉㄜˊ
manuscript has the Xiang'er (想爾) commentary, which had previously been lost.
ㄓㄣ ㄐㄧㄥ
Gwoyeu Dawder Jenjing
Mawangdui and Guodian texts Romatzyh
In 1973, archeologists discovered copies of early Chinese books, known as the Wade–Giles Tao⁴ Tê² Chên¹
Mawangdui Silk Texts, in a tomb dating from 168 BC.[6] They included two nearly Ching¹
complete copies of the text, referred to as Text A ( 甲) and Text B ( 乙), both of Yale Dàudé Jēnjīng
which reverse the traditional ordering and put the Te Ching section before the Tao Romanization
Ching, which is why the Henricks translation of them is named "Te-Tao Ching".
IPA [tâu tɤ̌ ʈʂə́ n tɕíŋ]
Based on calligraphic styles and imperial naming taboo avoidances, scholars believe
Old Chinese
that Text A can be dated to about the first decade and Text B to about the third
decade of the 2nd century BC.[17] Baxter–Sagart *[kə.l]ˤuʔ tˤək ti[n]
(2014) k-lˤeŋ
In 1993, the oldest known version of the text, written on bamboo tablets, was found
in a tomb near the town of Guodian (郭店) in Jingmen, Hubei, and dated prior to Other names
300 BC.[6] The Guodian Chu Slips comprise about 800 slips of bamboo with a total
of over 13,000 characters, about 2,000 of which correspond with the Tao Te Ching,
including 14 previously unknown verses.

Both the Mawangdui and Guodian versions are generally consistent with the
received texts, excepting differences in chapter sequence and graphic variants.
Several recent Tao Te Ching translations (e.g., Lau 1989, Henricks 1989, Mair 1990,
Henricks 2000, Allan and Williams 2000, and Roberts 2004) utilize these two "Laozi" in seal script (top) and
versions, sometimes with the verses reordered to synthesize the new finds. regular (bottom) Chinese characters
Laozi
Translations Chinese 老子
The Tao Te Ching has been translated into Western languages over 250 times, mostly Wade–Giles Lao³ Tzŭ³
to English, German, and French.[18] According to Holmes Welch, "It is a famous
Hanyu Pinyin Lǎozǐ
puzzle which everyone would like to feel he had solved."[19] The first English
translation of the Tao Te Ching was produced in 1868 by the Scottish Protestant
Literal "Old Master"
missionary John Chalmers, entitled The Speculations on Metaphysics, Polity, and
meaning
Morality of the "Old Philosopher" Lau-tsze.[20] It was heavily indebted[21] to Transcriptions
Julien's French translation[9] and dedicated to James Legge,[2] who later produced Standard Mandarin
his own translation forOxford's Sacred Books of the East.[3] Hanyu Pinyin Lǎozǐ
Other notable English translations of the Tao Te Ching are those produced by Bopomofo ㄌㄠˇ ㄗˇ
Chinese scholars and teachers: a 1948 translation by linguist Lin Yutang, a 1961 Gwoyeu Romatzyh Laotzyy
translation by author John Ching Hsiung Wu, a 1963 translation by sinologist Din Wade–Giles Lao³ Tzŭ³
Cheuk Lau, another 1963 translation by professor Wing-tsit Chan, and a 1972
Yale Romanization Lǎudž
translation by Taoist teacher Gia-Fu Feng together with his wifeJane English.
IPA [lǎu tsɹ]̩̀
Many translations are written by people with a foundation in Chinese language and Wu
philosophy who are trying to render the original meaning of the text as faithfully as
Suzhounese Lâ-tsỳ
possible into English. Some of the more popular translations are written from a less
Yue: Cantonese
scholarly perspective, giving an individual author's interpretation. Critics of these
versions claim that their translators deviate from the text and are incompatible with Yale Romanization Lóuhjí
the history of Chinese thought.[22] Russell Kirkland goes further to argue that these IPA [lo̬ u.tsǐː]
versions are based on Western Orientalist fantasies, and represent the colonial Jyutping Lou5zi2
appropriation of Chinese culture.[23][24] In contrast, Huston Smith, scholar of world Southern Min
religions, said of the Stephen Mitchell version, "This translation comes as close to
Hokkien POJ Ló-chú
being definitive for our time as any I can imagine. It embodies the virtues its
translator credits to the Chinese original: a gemlike lucidity that is radiant with
Tâi-lô Ló-tsú
humor, grace, largeheartedness, and deep wisdom." Other Taoism scholars, such as Old Chinese
Michael LaFargue[25] and Jonathan Herman,[26] argue that while they don't pretend Baxter–Sagart (2014) *C.rˤuʔ tsəʔ
to scholarship, they meet a real spiritual need in the West. These Westernized 5000-Character Classic
versions aim to make the wisdom of the Tao Te Ching more accessible to modern
Chinese 五千文
English-speaking readers by, typically, employing more familiar cultural and
temporal references. Wade–Giles Wu³ Ch‘ien¹ Wên²
Hanyu Pinyin Wǔqiān Wén
Translational difficulties Literal "The 5000
meaning Characters"
The Tao Te Ching is written in Classical Chinese, which can be difficult to
understand completely. Classical Chinese relies heavily on allusion to a corpus of Transcriptions
standard literary works to convey semantic meaning, nuance, and subtext. This Standard Mandarin
corpus was memorized by highly educated people in Laozi's time, and the allusions Hanyu Pinyin Wǔqiān Wén
were reinforced through common use in writing, but few people today have this type
Bopomofo ㄨˇ ㄒㄧㄢ ㄨㄣ
of deep acquaintance with ancient Chinese literature. Thus, many levels of subtext
ˊ
are potentially lost on modern translators. Furthermore, many of the words that the
Gwoyeu Wuuchian Wen
Tao Te Ching uses are deliberately vague and ambiguous.
Romatzyh
Since there are no punctuation marks in Classical Chinese, it can be difficult to Wade–Giles Wu³ Ch‘ien¹ Wên²
conclusively determine where one sentence ends and the next begins. Moving a full-
Yale Wǔchyān Wén
stop a few words forward or back or inserting a comma can profoundly alter the
Romanization
meaning of many passages, and such divisions and meanings must be determined by
IPA [ù tɕʰjɛ́n wə̌ n]
the translator. Some editors and translators argue that the received text is so
corrupted (from originally being written on one-line bamboo strips linked with silk Old Chinese
threads) that it is impossible to understand some chapters without moving sequences Baxter–Sagart *C.ŋˤaʔ s.n̥ ˤi[ŋ]
of characters from one place to another. (2014) mə[n]

See also
Eastern philosophy
Huahujing
Huainanzi
Liezi
Qingjing Jing
Xishengjing
Zhuangzi (book)

Notes
a. Less common former romanizations includeTao-te-king,[1] Tau Tĕh King[2]
Laozi
and Tao Teh King.[3][4]

References
Citations
1. Julien (1842), p. ii (https://books.google.co.jp/books?id=Ll5T
AAAAcAAJ&pg=PR2).
2. Chalmers (1868), p. v (https://books.google.co.jp/books?id=yxFBAAAA
YAAJ&pg=PR5).
3. Legge & al. (1891).
4. Suzuki & al. (1913).
5. Eliade (1984), p.26
6. Chan (2013).
7. Creel 1970, What is Taoism? 75
8. Kohn & al. (1998), p. 1 (https://books.google.co.jp/books?id=NXdzosdR0JUC&pg=P
A1).
9. Julien (1842).
10. Giles & al. (1905), Introduction.
11. Mair (1990).
12. Wieger (1913), p. 3.
13. Bryce & al. (1991), p. ix (https://books.google.co.jp/books?id=aMLE056g6MsC&pg=PR9)
.
14. Chalmers (1868), p. ix (https://books.google.co.jp/books?id=yxFBAAAA
YAAJ&pg=PR9).
15. Austin, Michael (2010). "Reading the World: Ideas that Matter", p. 158. W. W. Norton & Company, New York.
ISBN 978-0-393-93349-9.
16. Feng Cao. "Daoism in Early China: Huang-Lao Thought in Light of Excavatedexts";
T Palgrave Macmillan, 2017
17. Boltz (1993): 284
18. LaFargue & al. (1998), p. 277.
19. Welch (1965), p. 7
20. Chalmers (1868).
21. Chalmers (1868), p. xix (https://books.google.co.jp/books?id=yxFBAAAA
YAAJ&pg=PR19).
22. The Journal of Religion(https://www.jstor.org/stable/1205252)
23. "The Taoism of the Western Imagination and the Taoism of China: De-Colonizing the Exotic T
eachings of the East"
(https://web.archive.org/web/20070102000401/http://kirkland.myweb.uga.edu/rk/pdf/pubs/pres/TENN97.pdf) (PDF).
Archived from the original (http://kirkland.myweb.uga.edu/rk/pdf/pubs/pres/TENN97.pdf)(PDF) on 2007-01-02.
24. Taoism: the enduring tradition – Google Books (https://books.google.com/books?vid=ISBN0415263220&id=Gg0XCJ
cGDhYC&pg=PP1&lpg=PP1&ots=uBvR0I0__a&dq=Norman+J.+Girardot,+Russell+Kirkland,+%22T aoism,+the+End
uring+Tradition%22&sig=LdcJi2o--1_6e0TpafQjIaWa9_o#PPA218,M1). Books.google.com. Retrieved 2010-08-13.
25. [1] (https://books.google.com/books?vid=ISBN0791436004&id=9Td7s_urErUC&pg=PP1&lpg=PP1&ots=ENwZI7oEjr
&dq=&sig=e6D1T_Ls3owaWMd8sSdqmgN4t8s#PPP1,M1)
26. Journal of the American Academy of Religion(https://www.jstor.org/stable/1466152)

Sources

Translations

Julien, Stanislas, ed. (1842), Le Livre de la Voie et de la Vertu, Paris: Imprimerie Royale. (in French)
Chalmers, John, ed. (1868), The Speculations on Metaphysics, Polity , and Morality of the "Old Philosopher" Lau-
tsze, London: Trübner & Co.
Legge, James; et al., eds. (1891), The Tao Teh King, Sacred Books of the East, Vol. XXXIX, Sacred Books of China,
Vol. V, Oxford: Oxford University Press.
Giles, Lionel; et al., eds. (1905), The Sayings of Lao Tzu, The Wisdom of the East, New York: E.P. Dutton & Co.
Suzuki, Daisetsu Teitaro; et al., eds. (1913), The Canon of Reason and Virtue: Lao-tze's Tao Teh King, La Salle:
Open Court.
Wieger, Léon, ed. (1913), Les Pères du Système Taoiste, Taoïsme, Vol. II, Hien Hien (in French).
Mitchell, Stephen (1988), Tao Te Ching: A New English Version, New York: HarperCollins, ISBN 9780061807398.
Mair, Victor H., ed. (1990), Tao Te Ching: The Classic Book of Integrity and the W ay, New York: Bantam Books.
Bryce, Derek; et al., eds. (1991), Tao-Te-Ching, York Beach: Samuel Weiser.
 Also mentioned in this article, as having incorporated recent archeological finds, are: Lau 1989, Henricks 1989, Mair
1990, Henricks 2000, Allan and Williams 2000, and Roberts 2004

Other sources

Ariel, Yoav, and Gil Raz. "Anaphors or Cataphors? A Discussion of the wo T qi 其 Graphs in the First Chapter of the
Daodejing." PEW 60.3 (2010): 391–421
Boltz, William (1993), "Lao tzu Tao-te-ching", Early Chinese Texts: A Bibliographical Guide, Berkeley: University of
California Press, pp. 269–92,ISBN 1-55729-043-1.
Chan, Alan (2013), "Laozi", Stanford Encyclopedia of Philosophy, Stanford: Stanford University.
Cole, Alan, "Simplicity for the Sophisticated: ReReading the Daode Jing for the Polemics of Ease and Innocence," in
History of Religions, August 2006, pp. 1–49
Damascene, Hieromonk, Lou Shibai, and Y ou-Shan Tang. Christ the Eternal Tao. Platina, CA: Saint Herman Press,
1999.
Eliade, Mircea. A History of Religious Ideas, Volume 2. Translated by Willard R. Trask. Chicago: University of
Chicago Press, 1984.
Kaltenmark, Max. Lao Tzu and Taoism. Translated by Roger Greaves. Stanford: Stanford University Press. 1969.
Klaus, Hilmar Das Tao der Weisheit. Laozi-Daodejing.English + German introduction, 140 p. bibliogr ., 3 German
transl. Aachen: Mainz 2008, 548 p.
Klaus, Hilmar The Tao of Wisdom. Laozi-Daodejing.Chinese-English-German. 2 verbatim + 2 analogous transl., 140
p. bibl., Aachen: Mainz 2009 600p.
Kohn, Livia; et al. (1998), "Editors' Introduction", Lao-tzu and the Tao-te-ching, Albany: State University of New York
Press, pp. 1–22.
Komjathy, Louis. Handbooks for Daoist Practice. 10 vols. Hong Kong: Yuen Yuen Institute, 2008.
LaFargue, Michael; et al. (1998), "On Translating the Tao-te-ching", Lao-tzu and the Tao-te-ching, Albany: State
University of New York Press, pp. 277–302.
Welch, Holmes. Taoism: The Parting of the Way (1957). Boston: Beacon Press. 1965.

External links
Daode jing entry from the Center for Daoist Studies
Daodejing Wang Bi edition with English translation, Guodian text, and Mawangdui text – Chinese Text Project
Tao Te Ching public domain audiobook atLibriVox
The Authorship of the Tao Te Ching, John J. Emerson
Tao Te Ching at Curlie
Daode jing (Isabelle Robinet), entry inThe Encyclopedia of Taoism

Other online English translations

Legge, Suzuki, and Goddard's translations side-by-side, along with the original text
The recent translations of Red Pine, Thomas Cleary, and Moss Roberts side-by-side
The Tao Te Ching, Frederic H. Balfour
The Tao Teh King, Aleister Crowley
Daode Jing, Charles Muller
The Living Dao: The Art and Way of Living A Rich & Truthful Life, Lok Sang Ho, Lingnan University
老子 Lǎozǐ 道德經 Dàodéjīng Wáng Bì 王弼, Pīnyīn 拼音, analysis, verbatim, analogous, poetic, comments, notes ,
Hilmar Alquiros
Dima Monsky, Sarita La Cubanita (2018-11-13). Dao De Ching ANT (Adaptation is Not T
ranslation). Retrieved
2019-01-16.

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