Thirteen Versions
Tao One
Tao #1
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,
its countless things
appeared.
From no name,
their limitless source
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.
+
From
"The Way
To Life:
At the
Heart
of the
Tao Te Ching"
translated by
Benjamin Hoff,
published by
John Weatherhill Inc.,
1981, p. 13.
+++
Tao One
"The Mother of All Things"
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 come
the beginning of all parts
of the universe.
+
From
"The Viking
Portable Library
World Bible",
edited by
Robert O. Ballou,
The Viking Press,
1944,
Tao selections
drawn from
"The Tao Te Ching",
translated by
Ch'u Ta-Kao,
The Buddhist Lodge,
1937, p. 542
+++
Tao One
"The Dao
That Cannot Be
Spoken"
If you can explain
the Dao clearly,
then
that is not the Dao.
The Dao
encompasses
the principles
of the myriad things.
It is formless, silent,
has no body,
and is
eternal and unchanging.
This principle
cannot be
clearly explained
through language.
It's impossible
to give it
a name,
because
if you call it "A"
then it's not "B".
If you call it "white"
then it's not
"black".
If you want to
understand
the Dao,
you must forsake
language and names.
You have to
understand it
through intuition,
or
you'll get lost
on the wrong path.
As soon as you
understand this,
you can talk about
the beginning
of heaven, earth,
and the myriad things.
In the beginning,
there were
no material bodies
or even
any shapes or forms.
This state
we call
Nothingness
is
the underlying substance
of
the Dao,
the original source
of the universe.
When the Dao
produced the function
of creation,
the myriad things
came forth.
This state
we call
"Being".
This being
is the function
of the Dao.
So,
when we understand
that
in the beginning
there was
nothing,
we can come to
comprehend
the subtlety
and mystery
of the Dao's substance
When we understand
that
the origin
of the myriad things
is being,
we can come
to comprehend
the vastness
and limitlessness
of the Dao's function
(Being).
Nothing and Being --
one is
the Substance,
and the other is
the Function.
You can say
they both
come from the Dao --
they just have
different names
is all!
They can both
be called
Mysterious,
even more
mysterious
than
mysterious!
Yes, that's
the Dao,
the Source of Creation
for the universe
and the myriad things.
The underlying substance
of the universe is
Nothingness.
From Nothing
came Heaven and Earth.
From Heaven and Earth
came the myriad things,
finally giving rise
to the World
as we know it.
+
From
"The Tao Speaks:
Lao-Tzu's Whispers
of Wisdom",
adapted and
illustrated
by Tsai Chih Chung,
translated by
Brian Bruya,
Anchor Books,
Bantam Doubleday
Dell Publishing,
1995,
p. 28 - 31
Tao One
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.
+
From
"Tao Te Ching:
A New English Version",
translated by
Stephen Mitchell,
Harper Perennial,
1988, p. 3
+++
Tao One
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.
+
From
"Tao Teh Ching"
by
Lao Tzu,
translated
by
John C. H. Wu
[1961],
Shambhala Press,
1990, p. 1
+++
Tao One
The Tao
that can be expressed
is not
the eternal TAO.
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.
+
From
"Tao Te Ching:
The Book
of Meaning
and Life"
by Lao Tzu,
translated
by Richard Wilhelm
[1978],
and translated
into English
by H. G. Oswald,
Penguin Books,
1985, p. 1
+++
Tao One
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.
+
From
"Lao Tzu:
Tao Te Ching",
translated by
D. C. Lau,
Penguin Books,
1963, p. 57
+++
Tao One
The Tao
that can be
spoken of
is not
the Tao itself.
The name
that can be given
is not
the name itself.
The un-namable
is the source
of the universe.
The nameable
is the originator
of all things.
Therefore,
oftentimes
without intention
I see
the wonder
of the 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!
+
From
"Tao:
A New Way
of Thinking",
translated by
Chang Chung-yuan,
Perennial Library,
1975, p. 1
+++
Tao One
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.
+
From
"The Way of Life
According to Laotzu:
An American Version",
translated by
Witter Bynner,
Capricorn Books,
1944, p. 25
+++
Tao One
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.
+
From
"The Way of Life"
by Lao Tzu,
translated by
R. B. Blakney,
New American Library,
1955, p. 53
+++
Tao One
"On the Absolute Tao"
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.
+
From
"The Wisdom
of Laotse",
translated by
Lin Yutang,
Modern Library,
Random House,
1948, p. 41
+++
Tao One
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 desire-less,
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.
+
From
"Lao Tsu:
Tao Te Ching",
translated by
Gia-Fu Feng
and
Jane English,
Vintage Books,
Random House,
1972, p. 3
+++
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 may 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.
+
From
"Tao: A Rendering
into English Verse
of the Tao Teh Ching
of Lao Tsze (B.C. 604)",
translated by
Charles A. Mackintosh,
The Theosophical Publishing House,
1926, p. 7 and 8.
+++
Tao One
Tao #1
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,
its countless things
appeared.
From no name,
their limitless source
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.
+
From
"The Way
To Life:
At the
Heart
of the
Tao Te Ching"
translated by
Benjamin Hoff,
published by
John Weatherhill Inc.,
1981, p. 13.
+++
Tao One
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 come
the beginning of all parts
of the universe.
+
From
"The Viking
Portable Library
World Bible",
edited by
Robert O. Ballou,
The Viking Press,
1944,
Tao selections
drawn from
"The Tao Te Ching",
translated by
Ch'u Ta-Kao,
The Buddhist Lodge,
1937, p. 542
+++
Tao One
"The Dao
That Cannot Be
Spoken"
If you can explain
the Dao clearly,
then
that is not the Dao.
The Dao
encompasses
the principles
of the myriad things.
It is formless, silent,
has no body,
and is
eternal and unchanging.
This principle
cannot be
clearly explained
through language.
It's impossible
to give it
a name,
because
if you call it "A"
then it's not "B".
If you call it "white"
then it's not
"black".
If you want to
understand
the Dao,
you must forsake
language and names.
You have to
understand it
through intuition,
or
you'll get lost
on the wrong path.
As soon as you
understand this,
you can talk about
the beginning
of heaven, earth,
and the myriad things.
In the beginning,
there were
no material bodies
or even
any shapes or forms.
This state
we call
"Nothingness".
Nothingness
is
the underlying substance
of
the Dao,
the original source
of the universe.
When the Dao
produced the function
of creation,
the myriad things
came forth.
This state
we call
"Being".
This being
is the function
of the Dao.
So,
when we understand
that
in the beginning
there was
nothing,
we can come to
comprehend
the subtlety
and mystery
of the Dao's substance
(Nothing).
When we understand
that
the origin
of the myriad things
is being,
we can come
to comprehend
the vastness
and limitlessness
of the Dao's function
(Being).
Nothing and Being --
one is
the Substance,
and the other is
the Function.
You can say
they both
come from the Dao --
they just have
different names
is all!
They can both
be called
Mysterious,
even more
mysterious
than
mysterious!
Yes, that's
the Dao,
the Source of Creation
for the universe
and the myriad things.
The underlying substance
of the universe is
Nothingness.
From Nothing
came Heaven and Earth.
From Heaven and Earth
came the myriad things,
finally giving rise
to the World
as we know it.
+
From
"The Tao Speaks:
Lao-Tzu's Whispers
of Wisdom",
adapted and
illustrated
by Tsai Chih Chung,
translated by
Brian Bruya,
Anchor Books,
Bantam Doubleday
Dell Publishing,
1995,
p. 28 - 31
+++
Tao One
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.
+
From
"Tao Te Ching:
A New English Version",
translated by
Stephen Mitchell,
Harper Perennial,
1988, p. 3
+++
Tao One
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.
+
From
"Tao Teh Ching"
by
Lao Tzu,
translated
by
John C. H. Wu
[1961],
Shambhala Press,
1990, p. 1
+++
Tao One
The Tao
that can be expressed
is not
the eternal TAO.
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.
+
From
"Tao Te Ching:
The Book
of Meaning
and Life"
by Lao Tzu,
translated
by Richard Wilhelm
[1978],
and translated
into English
by H. G. Oswald,
Penguin Books,
1985, p. 1
+++
Tao One
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.
+
From
"Lao Tzu:
Tao Te Ching",
translated by
D. C. Lau,
Penguin Books,
1963, p. 57
+++
Tao One
The Tao
that can be
spoken of
is not
the Tao itself.
The name
that can be given
is not
the name itself.
The un-namable
is the source
of the universe.
The nameable
is the originator
of all things.
Therefore,
oftentimes
without intention
I see
the wonder
of the 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!
+
From
"Tao:
A New Way
of Thinking",
translated by
Chang Chung-yuan,
Perennial Library,
1975, p. 1
+++
Tao One
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.
+
From
"The Way of Life
According to Laotzu:
An American Version",
translated by
Witter Bynner,
Capricorn Books,
1944, p. 25
+++
Tao One
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.
+
From
"The Way of Life"
by Lao Tzu,
translated by
R. B. Blakney,
New American Library,
1955, p. 53
+++
Tao One
"On the Absolute Tao"
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.
+
From
"The Wisdom
of Laotse",
translated by
Lin Yutang,
Modern Library,
Random House,
1948, p. 41
+++
Tao One
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 desire-less,
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.
+
From
"Lao Tsu:
Tao Te Ching",
translated by
Gia-Fu Feng
and
Jane English,
Vintage Books,
Random House,
1972, p. 3
+++
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 may 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.
+
From
"Tao: A Rendering
into English Verse
of the Tao Teh Ching
of Lao Tsze (B.C. 604)",
translated by
Charles A. Mackintosh,
The Theosophical Publishing House,
1926, p. 7 and 8.
+++
