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    Tao Te Ching (Chinese and English language)
    Tao Te Ching (Chinese and English language)
    Tao Te Ching (Chinese and English language)
    Ebook47 pages37 minutes

    Tao Te Ching (Chinese and English language)

    By Lao Tzu

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    About this ebook

    This book contains the original classic Chinese text and English translation of 'Tao Te Ching' forming foundation for both philosophical and religious Taoism. The roots of Taoism go back at least to the 4th century BCE. Early Taoism drew its cosmological notions from the School of Yinyang Naturalists.
    LanguageEnglish
    PublisherInteractive Media
    Release dateAug 14, 2018
    ISBN9781787247666
    Tao Te Ching (Chinese and English language)
    Author

    Lao Tzu

    Lao Tzu is the reputed founder of Taoism, but there is little evidence that he actually existed. He is said to have been a contemporary of Confucius and to have served as curator of the dynastic archives until retiring to the mythical K’un-lun mountains.

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      Book preview

      Tao Te Ching (Chinese and English language) - Lao Tzu

      Lao Tzu

      Tao Te Ching

      Chinese and English Language

      LONDON

      ISBN: 9781787247666

      Copyright © 2018 The Big Nest

      All Rights Reserved.

      Contents

      PART I

      PART II

      PART I

      1

      道可道，非常道。名可名，非常名。無名天地之始；有名萬物之母。故常無欲，以觀其妙；常有欲，以觀其徼。此兩者，同出而異名，同謂之玄。玄之又玄，衆妙之門。

      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.

      2

      天下皆知美之為美，斯惡已。皆知善之為善，斯不善已。故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。是以聖人處無為之事，行不言之教；萬物作焉而不辭，生而不有。為而不恃，功成而弗居。夫唯弗居，是以不去。

      All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.

      So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.

      Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.

      All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement).

      The work is done, but how no one can see;

      ‘Tis this that makes the power not cease to be.

      3

      不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使心不亂。是以聖人之治，虛其心，實其腹，弱其志，強其骨。常使民無知無欲。使夫1知者不敢為也。為無為，則無不治。

      Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder.

      Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.

      He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action,

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