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    Daodejing: The New, Highly Readable Translation of the Life-Changing Ancient Scripture Formerly Known as the Tao Te Ching
    Daodejing: The New, Highly Readable Translation of the Life-Changing Ancient Scripture Formerly Known as the Tao Te Ching
    Daodejing: The New, Highly Readable Translation of the Life-Changing Ancient Scripture Formerly Known as the Tao Te Ching
    Ebook289 pages2 hours

    Daodejing: The New, Highly Readable Translation of the Life-Changing Ancient Scripture Formerly Known as the Tao Te Ching

    By Laozi

    4/5

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    About this ebook

    This translation presents Daoism’s basic text in highly readable contemporary English. Incorporating the latest scholarship in the field (including the most recent discoveries of ancient manuscripts in the 1970s and '90s), the book explains Daodejing's often cryptic verses in a clear and concise way. The introduction interprets the Daodejing's poetic imagery in the context of ancient Chinese symbolism, and a brief philosophical analysis accompanies each of the 81 translated chapters of the Daodejing.
    LanguageEnglish
    PublisherOpen Court
    Release dateNov 13, 2015
    ISBN9780812699371
    Daodejing: The New, Highly Readable Translation of the Life-Changing Ancient Scripture Formerly Known as the Tao Te Ching
    Author

    Laozi

    Laozi was a Chinese philosopher and author commonly understood to have lived in the 6th century BC, although the time of his life is much disputed, and he has become as much a legend as a historical figure. Traditionally credited as the author of The Book of Tao, also known as The Tao Te Ching and The Tao and Its Characteristics, he is regarded as the father of Taoism and one of the most universally influential figures in Chinese culture.

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    Reviews for Daodejing

    4/5

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    • 5/5
      From the book description: Drawing on meticulous study of multiple sources, this fresh but authoritative reading of Lao Tsu's timeless classic combines the poetry of the Tao Te Ching with a wealth of additional material: an introduction to the enigmatic Lao Tsu and his times; a discussion of the many challenges facing the translator; 81 illustrative Chinese characters/phrases, selected to highlight key themes in each chapter; separate commentary and inspirational quotes, as well as room for you to record your own impressions, section by section.
    • 4/5
      This is one of those quick to read, but long to digest books. It was interesting and will take more than one reading to feel more comfortable with.
    • 5/5
      As D.C. Lau points out in his highly readable introduction to this Penguin Classics edition, it is highly unlikely that Lao Tzu was an acutal person, despite stories of Confucius once going to see him. Instead, the contents of the Tao Te Ching seem to be a distillation and compilation of early Daoist thought. Like the Analects of Confucius, there are passages that are corrupted and whose meaning is either unfathomable or in dispute. There are also certain ideas that are repeated in nearly identical phrases in different parts of this very short work. Compared to the Analects of Confucius, this is a shorter, easier read, but like that work, I’m sure it benefits from reading in multiple translations and from reading more about it—not just of it. Since the Teaching Company doesn’t have a course on this book as they do for the Analects, I’ll just have to rely more on my own first impressions. Daoist philosophy (or Taoist, if you want to use the old spelling—but Daoist is how you pronounce it) is intriguing because it seems to rely on not taking action rather than on actually doing anything. It is full of things such as, “He who speaks doesn’t know.” And “He who knows doesn’t speak.” You’ll be nodding your head at things like that, comparing them to your own life experience. Putting such ideas into practice, however, seems problematic. No wonder some famous Daoists were monks. I’m not sure how following the precepts in this book would work in most people’s lives, unlike, for example, applying a few Buddhist tenets. I’m sure they wouldn’t fly at my house when it’s time to wash the dishes. But I’m trivializing things here. Just trying to wrap your mind around these concepts and spending a while contemplating them is beneficial. We do, for instance, act far more often than we should. How many times can we think of when not doing something would have served us better? But we just felt compelled to act, since that seems to be part of our human nature. Not to mention being easier to explain to your friends if your act goes wrong. I’m still trivializing, I guess. I highly recommend reading this well-done translation and its commentary. There are, for instance, a lot of ebooks available that give you an old translation of this work—which may be a fine translation for all I know—but without some context, you will lose much of the pleasure of reading. People who write books with titles that include “before you die” in them should immediately die themselves before they can write more such books. But if you’re an intelligent person, and if you have a little time to spare and an interest in philosophy, give this a try and I don’t think you’ll be disappointed.
    • 5/5
      Good visuals for contemplation
    • 4/5
       I was totally surprised to find out that this is actually a political treatise but less surprised to learn that quiescence is strength.
    • 5/5
      Laozi's set of 81 brief chapters sets forth the philosophy of Taoism. The author cautions the reader that words alone cannot faithfully describe his subject, the Tao or the way of the universe, which in our time has led some to dismiss this perspective due to its ambiguity. Enigmas and apparent contradictions appear frequently, which compelled me to pause to contemplate what Laozi was trying to convey. The necessity of pausing and reflecting makes reading this material fulfilling, especially when I felt I moved closer to understanding.I found the three jewels of Taoism appealing: Compassion, frugality (also translated as restraint and moderation), and humility (or not seeking to be first). Laozi is also persuasive in advocating selective gradual change rather than confrontation.This book is not for the been-there-done-that crowd, who see the ideal life as a experience of episodes of serial consumption. Instead the truths here are intended to be revealed though a combination of experience and contemplation. Some have wisely recommended memorizing some of the chapters, allowing the enigmas and puzzles to remain with us and perhaps to be solved later on with the help of experiential and contextual diversity. The edition I read was translated by Thomas H. Miles and his students. It served my purpose well, though at times I would have appreciated some additional commentary to supplement the helpful existing guidance. Miles' translation also has some useful introductory material in which key terms are defined, insofar as that is possible within Taoism. I intend to read other translations to get a better idea of the range of interpretations.
    • 5/5
      A classic for life.
    • 5/5
      Guidance I needed.
    • 5/5
      Just amazing.
    • 3/5
      "People certainly have been confused for a long time."The introduction and endnotes went a long way helping me read this. I can see why it takes a lifetime to decipher this.
    • 3/5
      I felt this was one of those things I should read to help understand another culture from another place and time. It was enjoyable from that point-of-view, but I didn't gain anything else from it.
    • 4/5
      A beautiful translation with a wonderfully illustrated explanations. Everyone ought read The Tao once.
    • 3/5
      Some things were true and I didn't need an ancient master saying them for me to know that. Other things were not true but were couched in psuedo-wisdom and illogical platitudes. Some things were useful and reaffirmed what I know at my core and other things were purely fanciful. It is fascinating that the author starts he book with the notion that the true Dao cannot be described and then continues to try to describe it.

      It was interesting when the author wrote that if his logic doesn't make sense, the reader doesn't understand the Dao (even if they are very intelligent). That's a nice built-in defense mechanism. If you criticize the content, you just don't understand it.
    • 5/5
      Evolved individuals keep their minds open and impartial because fixed opinions or belief systems distort the flow of pure information coming in from the outside world. The way of power involves giving in. Timeless wisdom.
    • 5/5
      Written by Laozi shortly before the Analects of Confucius this classic Chinese text has been more frequently translated than any book except the Bible. It is one of the foundations of East Asian thought that is still read today. The Tao Te Ching provides a combination of spirituality, common sense advice and a little nonsense to remind us that we live in world that cannot be known. Much of the text is open to a wide variety of interpretations. The beginning is a famous quote that provides a good example:The Tao that can be told is not the eternal Tao.The name that can be named is not the eternal name.There is an important thought conveyed in those two lines that loses its' meaning if you try to reduce it to an objective fact.On the other hand the following lines are simple good advice about how to live your life.In dealing with others, be gentle and kind.In speech, be true.In ruling, be just.In business, be competent.In action, watch the timing.One of the author's favorite devices is the use of contradictions to express an idea.When the Tao is present in the universe,The horses haul manure.When the Tao is absent from the universe,War horses are bred outside the city.The Tao Te Ching is eighty-one verses and each time I read it I discover something new. For me that is the hallmark of a truly great book. The edition I have is filled with full page pictures and has the original Chinese on the opposite page from the translation.
    • 5/5
      A beautifully illustrated and poetically translated version of the Tao Te Ching from Stephen Mitchell.
    • 5/5
      Excellent encouragement for those trying to lead peaceful, harmonious lives.
    • 5/5
      I'm not grandiose enough to review the content, but this is the most readable translation I've come across, and print quality is great.
    • 5/5
      The Tao Te Ching is an amazing book; how does one "review" a text that is thousands of years old, that is so deep and profound, that contains so many spiritual mysteries, and that has effected the lives of so many over the centuries? I won't even try. I will only give my own recommendation and express my own personal hope that everyone will read this book. It can be read in a single sitting, in about an hour, maybe even less; don't do that! Sit and read it slowly -- let Lao Tzu reach through the centuries and speak to you where you are. Every sentence -- every word -- is filled with meaning; sit and contemplate the Tao. I highly recommend this translation; the introduction by Needleman is excellent and extremely insightful and the commentary near the back of the book is similarly insightful and helpful. I also recommend that as soon as you finish reading the Tao Te Ching itself you take up and read Hieromonk Damascene's "Christ the Eternal Tao" --the two should always be read together.
    • 4/5
      Not an "easy" read but very insightful. "Tao Te Ching" is a collection of a poems that are centered around Taoist philosophy.
    • 5/5
      I've read the Tao Te Ching many times and still come away uncertain as to its meaning, but each time I get little glimmers that I didn't see before. It's probably because I'm trying to understand it that I don't.
    • 3/5
      Not a patch on Machiavelli, yet written from the same point of view: as advice for a would-be leader. The Tao Te Ching speaks from a point of view which I find very hostile, that of providing wisdom for an aspiring leader of a hegemonistic and ambiguous state. The advice includes tips on keeping your peasants stupid and happy, and much mystical mumbo-jumbo which doesn't stand up to ten seconds' solid thinking. Mysteriously popular.
    • 4/5
      This pocket version of the Tao Te Ching fits nicely into a shirt pocket and is available quickly as a personal calming device in waiting rooms, subways and buses.
    • 5/5
      Not being a translator, and not being fluent in Chinese, I have no idea whether this translation is more or less accurate than any other. But having read numerous translations of this work over the years, I can say that it is by far the most readable and enjoyable translations of the dao that I have encountered. The full impact of the poetry comes out. And what I believe would properly be the simplicity of thought inherent in Tao te Ching is also communicated. Especially in poetry, the 'best' translations are not the ones that are most accurate on a word-for-word, phrase-by-phrase measurement. They are the ones that seems to best communicate the heart and soul of what the author is saying. Particularly if you have read other translations and found them less than satisfying, this one will be well worth your time.John H
    • 4/5
      To say that this classic is obtuse is an understatement, but it remains one of the most influential works in forming my personal philosophy.
    • 5/5
      I own and have read many translations of the Tao Te Ching, but this one is by far my favorite. Written in plain, common sense English, it renders the difficult philosophy accessible and easier to understand.
    • 3/5
      I'm rereading this on my PDA on my walk across Japan (the book itself is a beautiful object, well laid out and full of nicely reproduced classic Chinese paintings, but too heavy to be carrying). I've been surprised how much I'm getting out of it, even though I've read it dozens of times. The lessons it speaks of are being hammered into my bones every day on the road.A lot of people seem to dislike Mitchell's translation because it isn't written in faux "Confucius say" speak, or because it isn't a literal translation that is painful to read and incomprehensible without a thousand footnotes about ancient Chinese culture. Instead, it is written in plain modern English, simple and smooth like a river stone. It might not be the best translation -- though, when it comes to the Tao Te Ching, multiple translations and footnotes should be read to get a real feel for and understanding of the text -- but this one is definitely my favourite. Compare these translations of the beginning of Chapter 8:The highest goodness, water-like,Does good to everything and goesUnmurmuring to places men despise;But so, is close in nature to the Way.The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao.The supreme good is like water,which nourishes all things without trying to.It is content with the low places that people disdain.Thus it is like the Tao.Which of these is the best translation? I don't know, but I know I prefer to read the one that flows clearly like water.
    • 5/5
      I read this more than 10 years ago for a comparative religion class and keep coming back to it. I can't really comment on the translation since I don't know Chinese but certainly in this form it contains many pithy truths.
    • 3/5
      Overall Ames and Hall translate the Dao well and provide some useful commentary. I skipped most of the commentary because it was a bit simple and didn't always provide insightful information. However, as a beginning translation, Ames and Hall provide an easy to read and well written introductory text on the Eastern philosophy of the Dao.
    • 4/5
      The Tao Te Ching or Daodejing is a classic Chinese text that traditionally is said to go back to the 6th Century BCE, and written by Lao Tzu, a figure whose historicity is in dispute. According to the Wikipedia, texts of it have been excavated that go back to the 4th Century BCE. Some introductions to editions claim Lao Tzu was a teacher of Confucius, but other authorities I've checked think Taoism was a reaction to Confucianism, and that the text dates later than Confucius, to the time of the "five warring states." If you have a fat book on your hands, it must be filled with commentary, notes or illustrations, because the entire work is extremely short, consisting of 81 brief verses. In the edition I own translated by D.C. Lau, the Introduction is half as long than the text. This is the entirely of Chapter 6, in the Derek Lin translation, which can be found online: The valley spirit, undying Is called the Mystic Female The gate of the Mystic Female Is called the root of Heaven and Earth It flows continuously, barely perceptible Utilize it; it is never exhaustedAs that demonstrates, the meaning isn't always clear, at least to this Westerner, even if you have some familiarity with Taoism from other sources. There's a lot of paradox, opposites juxtaposed, and as the introduction to my owned edition states, the text is often "succinct to the point of obscurity." And as a philosophy, well, these aren't connected arguments. They're more the collected wisdom sayings of a common philosophical movement and not meant to be breezed through cover to cover. Yet even from my first read I found this enjoyable to read, and filled with pithy little words of wisdom: "A journey of a thousand miles begins with the first step." (Chapter 64) And especially on a repeat read I can see why some in the libertarian movement embrace it. Note Chapter 57 (Derek Lin) Govern a country with upright integrity Deploy the military with surprise tactics Take the world with non-interference How do I know this is so? With the following: When there are many restrictions in the world The people become more impoverished When people have many sharp weapons The country becomes more chaotic When people have many clever tricks More strange things occur The more laws are posted The more robbers and thieves there are Therefore the sage says: I take unattached action, and the people transform themselves I prefer quiet, and the people right themselves I do not interfere, and the people enrich themselves I have no desires, and the people simplify themselvesThis is reflected in several other verses and I've seen this described as the "Wu=Wei" principle, which has influenced both libertarians such as Murray Rothbard and the Cato Institute's David Boaz and Left-anarchists such as Ursula LeGuin, who wrote a translation I recently saw in the neighborhood bookstore. There's a whole shelf full of different translations of this book, a marker of the worldwide and deep historical influence of the book--which has links to both Confucianism and Buddhism--that makes this worth reading and trying to understand. I'd compare different translations to find one that's congenial, since different translators render very different readings. Wayist Org and TaoTeChingMe.com have pages online comparing various translations.

    Book preview

    Daodejing - Laozi

    Daodejing

    The Daodejing is the most fundamental scripture of Daoism and a classic of world literature, as important to human culture as the Bible, the Quran, and the dialogues of Plato. It is at once a repository of ancient wisdom, a key to understanding present-day Chinese civilization and culture, and a source of astonishingly fresh perspectives on hot social topics and existential issues. In the Daodejing one finds discourses on life, death, sex, and human emotions, as well as war, capital punishment, and effective leadership.

    Although traditionally ascribed to one author called Laozi, the Daodejing is really an ancient hypertext, with inputs from many hands over several centuries. It is profound and many-layered, but its poetic imagery, proverbs, riddles, and aphorisms converge on the central theme of wu wei or noninterference. Wu wei is based on the idea that active intervention causes more problems than it solves. The Daodejing preaches the virtue of noninterference and letting things evolve naturally. In personal life, it recommends avoiding physical and mental friction, preserving one’s energies, and staying healthy. In government, it warns against activist policies that waste resources and ultimately strengthen rivals. The human world and its social order are a natural part of the cosmos. Allowing events to unfold naturally is always better than striving and forcing change.

    The Daodejing’s philosophical themes are revealed most fully in its imagery. The root, the wheel, the valley, water, and other metaphorical images recur frequently and are keys to unlocking its meaning.

    Publisher’s Note on Names

    Daodejing is the up-to-date name for the text traditionally known as Tao Te Ching. The titles Daodejing and Tao Te Ching are different representations of the same title arising from different romanization systems. The title Tao Te Ching was transliterated from Chinese using the older system, known as Wade-Giles, which dates back to the 1800s. The title Daodejing represents the newer romanization based on the pinyin system, which was introduced in the 1950s. Pinyin was officially adopted by the People’s Republic of China in 1979 and is now used by most publications and libraries in the Western world as well.

    At one time, the author of the Daodejing was thought to be a person named Laozi (Lao Tzu). Thought many scholars now dispute that the text has a historical author, it is still often referred to as "the Laozi or the Lao Tzu."

    To order books from Open Court, call 1-800-815-2280 or visit www.opencourtbooks.com.

    Open Court Publishing Company is a division of Carus Publishing Company.

    © 2007 by Carus Publishing Company

    First printing 2007

    All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher, Open Court Publishing Company, 315 Fifth Street, P.O. Box 300, Peru, Illinois 61354.

    Library of Congress Cataloging-in-Publication Data

    Moeller, Hans-Georg, 1964-

    Daodejing (Laozi) / complete translation and commentary by Hans-Georg Moeller.

    p. cm.

    Includes bibliographical references and index.

    ISBN-13: 978-0-8126-9937-1 (e-pub)

    1. Laozi. Dao de jing. I. Laozi. Dao de jing. English. II. Title.

    BL1900.L35M62 2007

    299.5'1482--dc22

    2007016228

    Contents

    Preface

    Introduction: Of Whirls and Wheels

    Translation and Commentaries

    Commentary on Chapter One

    Chapter One

    Commentary on Chapter Two

    Chapter Two

    Commentary on Chapter Three

    Chapter Three

    Commentary on Chapter Four

    Chapter Four

    Commentary on Chapter Five

    Chapter Five

    Commentary on Chapter Six

    Chapter Six

    Commentary on Chapter Seven

    Chapter Seven

    Commentary on Chapter Eight

    Chapter Eight

    Commentary on Chapter Nine

    Chapter Nine

    Commentary on Chapter Ten

    Chapter Ten

    Commentary on Chapter Eleven

    Chapter Eleven

    Commentary on Chapter Twelve

    Chapter Twelve

    Commentary on Chapter Thirteen

    Chapter Thirteen

    Commentary on Chapter Fourteen

    Chapter Fourteen

    Commentary on Chapter Fifteen

    Chapter Fifteen

    Commentary on Chapter Sixteen

    Chapter Sixteen

    Commentary on Chapter Seventeen

    Chapter Seventeen

    Commentary on Chapter Eighteen

    Chapter Eighteen

    Commentary on Chapter Nineteen

    Chapter Nineteen

    Commentary on Chapter Twenty

    Chapter Twenty

    Commentary on Chapter Twenty-one

    Chapter Twenty-one

    Commentary on Chapter Twenty-two

    Chapter Twenty-two

    Commentary on Chapter Twenty-three

    Chapter Twenty-three

    Commentary on Chapter Twenty-four

    Chapter Twenty-four

    Commentary on Chapter Twenty-five

    Chapter Twenty-five

    Commentary on Chapter Twenty-six

    Chapter Twenty-six

    Commentary on Chapter Twenty-seven

    Chapter Twenty-seven

    Commentary on Chapter Twenty-eight

    Chapter Twenty-eight

    Commentary on Chapter Twenty-nine

    Chapter Twenty-nine

    Commentary on Chapter Thirty

    Chapter Thirty

    Commentary on Chapter Thirty-one

    Chapter Thirty-one

    Commentary on Chapter Thirty-two

    Chapter Thirty-two

    Commentary on Chapter Thirty-three

    Chapter Thirty-three

    Commentary on Chapter Thirty-four

    Chapter Thirty-four

    Commentary on Chapter Thirty-five

    Chapter Thirty-five

    Commentary on Chapter Thirty-six

    Chapter Thirty-six

    Commentary on Chapter Thirty-seven

    Chapter Thirty-seven

    Commentary on Chapter Thirty-eight

    Chapter Thirty-eight

    Commentary on Chapter Thirty-nine

    Chapter Thirty-nine

    Commentary on Chapter Forty

    Chapter Forty

    Commentary on Chapter Forty-one

    Chapter Forty-one

    Commentary on Chapter Forty-two

    Chapter Forty-two

    Commentary on Chapter Forty-three

    Chapter Forty-three

    Commentary on Chapter Forty-four

    Chapter Forty-four

    Commentary on Chapter Forty-five

    Chapter Forty-five

    Commentary on Chapter Forty-six

    Chapter Forty-six

    Commentary on Chapter Forty-seven

    Chapter Forty-seven

    Commentary on Chapter Forty-eight

    Chapter Forty-eight

    Commentary on Chapter Forty-nine

    Chapter Forty-nine

    Commentary on Chapter Fifty

    Chapter Fifty

    Commentary on Chapter Fifty-one

    Chapter Fifty-one

    Commentary on Chapter Fifty-two

    Chapter Fifty-two

    Commentary on Chapter Fifty-three

    Chapter Fifty-three

    Commentary on Chapter Fifty-four

    Chapter Fifty-four

    Commentary on Chapter Fifty-five

    Chapter Fifty-five

    Commentary on Chapter Fifty-six

    Chapter Fifty-six

    Commentary on Chapter Fifty-seven

    Chapter Fifty-seven

    Commentary on Chapter Fifty-eight

    Chapter Fifty-eight

    Commentary on Chapter Fifty-nine

    Chapter Fifty-nine

    Commentary on Chapter Sixty

    Chapter Sixty

    Commentary on Chapter Sixty-one

    Chapter Sixty-one

    Commentary on Chapter Sixty-two

    Chapter Sixty-two

    Commentary on Chapter Sixty-three

    Chapter Sixty-three

    Commentary on Chapter Sixty-four

    Chapter Sixty-four

    Commentary on Chapter Sixty-five

    Chapter Sixty-five

    Commentary on Chapter Sixty-six

    Chapter Sixty-six

    Commentary on Chapter Sixty-seven

    Chapter Sixty-seven

    Commentary on Chapter Sixty-eight

    Chapter Sixty-eight

    Commentary on Chapter Sixty-nine

    Chapter Sixty-nine

    Commentary on Chapter Seventy

    Chapter Seventy

    Commentary on Chapter Seventy-one

    Chapter Seventy-one

    Commentary on Chapter Seventy-two

    Chapter Seventy-two

    Commentary on Chapter Seventy-three

    Chapter Seventy-three

    Commentary on Chapter Seventy-four

    Chapter Seventy-four

    Commentary on Chapter Seventy-five

    Chapter Seventy-five

    Commentary on Chapter Seventy-six

    Chapter Seventy-six

    Commentary on Chapter Seventy-seven

    Chapter Seventy-seven

    Commentary on Chapter Seventy-eight

    Chapter Seventy-eight

    Commentary on Chapter Seventy-nine

    Chapter Seventy-nine

    Commentary on Chapter Eighty

    Chapter Eighty

    Commentary on Chapter Eighty-one

    Chapter Eighty-one

    Appendix: Different Versions of the Daodejing: A Comparison with Special Consideration of Chapter 19

    Preface

    This English translation of the Daodejing is based on my German translation of the Mawangdui silk manuscripts version (unearthed in 1973 and dating back to circa 200 BCE). The German translation¹ was published more than a decade ago, but my basic approach to the text has not significantly changed since then. I still read the Daodejing as a philosophical text, and I think that its primary subject is order and efficacy within society and, by extension, within the cosmos. I also still think that the text, despite its cryptic nature, makes sense as a whole. My commentaries on each chapter—which have been more or less completely rewritten and reformulated—are meant to expose the meaning of the text and to present it as a coherent philosophical work.

    Laotse: Tao Te King; nach den Seidentexten von Mawangdui (Frankfurt/Main: Fischer, 1994).

    The Daodejing is not an easy text to read, translate, and interpret. Still, I believe that if we distance ourselves a bit from contemporary reading habits and from what we expect of a philosophical text, we can soon gain an insight into its structure and sense. If only read closely enough, the imagery of the text provides access to its meaning. The images of the wheel, the gate, the root, water, and so forth, set up a network of semantic cross-references. They are the linguistic links within this ancient Chinese hypertext that lead from one verse and chapter to others. In a way, the Daodejing is highly repetitive. It is all about the workings of the Dao, a scenario of perfect functioning in all realms of the world, be it the body, society, or nature. Images, metaphorical expressions, and symbols occur and reoccur throughout the text and refer to the same structures and maxims, such as the relation of emptiness and fullness or presence and nonpresence (you and wu in Chinese), as well as to the strategy of wu wei, or, literally, nonaction. I hope that this translation and its commentaries may help readers find their way through the captivating poetical and philosophical web of the Daodejing.

    As for the original text, I have to admit that this translation is not based on a single version of the Laozi. Given the number of existing versions—of which none can claim to be the original—it would be completely arbitrary to declare that one of them is the definitive and then ignore all others. The Daodejing evolved over a long period of time, probably from oral sources, and there is neither an identifiable author nor a standard version. Following the likes of Hall and Ames (see below), I have tried to identify a reading that made good sense by making best use of the various philological materials at hand. For a more detailed discussion of the history of the text and my understanding of its genesis I refer the reader to the introduction and appendix.

    Although the main sources for my German translation were the Mawangdui manuscripts, for this edition I have also considered the Guodian manuscripts as well as a host of other early editions that are collected in Shima Kunio’s Rōshi kōsei (Tokyo, 1973). I have given special attention to the commentaries and/or editions ascribed to Heshang Gong and Wang Bi. In my comments, I sometimes refer to the version or commentary to which that specific translation relates. I have also consulted a number of modern Chinese editions and commentaries to the text, including Chen Guying’s Laozi zhu yi ji pinglie (Peking, 1984), Huang Zhao’s Boshu Laozi jiaozhu xi (Taibei, 1991), Jiang Xichang’s Laozi jiaogu (Shanghai, 1937), Ma Xulun’s Laozi jiagu (Peking, 1956), Xu Fancheng’s Laozi yijie (Peking, 1988), Xu Kangsheng’s Boshu Laozi zhu yi ji yanjiu (Hangzhou, 1985), Yan Yiping’s Boshu zhujian (Taibei, 1976), Yan Lingfeng’s Mawangdui boshu Laozi shi tan (Taibei, 1976), Zhang Songru’s Laozi jiaodu (Jilin, 1981) and Zhou Ciji’s Laozi kaoshu (Taibei, 1984).

    Several English translations and commentaries have been consulted as well, particularly Roger T. Ames and David Hall, Dao De Jing: Making this Life Significant; A Philosophical Translation (New York: Ballantine, 2003), Wing-tsit Chan, The Way of Lao Tzu (Indianapolis: Bobbs-Merrill, 1963), D. C. Lau, Chinese Classics: Tao Te Ching (Hong Kong, 1982), Robert G. Henricks, Lao-Tzu: Te-Tao Ching; A New Translation Based on the Recently Discovered Ma-Wang-Tui Manuscripts (New York: Ballantine, 1989) and, by the same author, Lao Tzu’s Tao Te Ching: A Translation of the Startling New Documents Found at Guodian (New York: Columbia University Press, 2000).

    I have chosen not to translate the term Dao. Perhaps its most important meaning is way, but in the context of Daoist philosophy, and Chinese culture in general, it has taken on a much broader significance. Since the term has found its way into other languages, including English (one may think of phrases or titles such as The Tao of . . .), I decided to leave it at that. I did, however, translate the nearly equally important Chinese term De. Common English translations for this word are power and virtue (for instance, in the sense of by virtue of which connects to the meaning of power). I settled on the somewhat more uncommon and certainly less pleasing term efficacy since I think that it renders the meaning of the Chinese term more adequately. In my commentaries I also speak of the sage and, particularly, the sage ruler as he. I chose the male and not the female or neutral form on purpose. In the historical context of the Daodejing, rulership was, however unfairly, associated with men.

    As in previous cases I am greatly thankful to Ryan O’Neill for mending my English and to Cindy Pineo at Open Court for all the work she did to improve the initial manuscript.

    —Cedar Bay, Friday the 13th, January 2006

    Introduction: Of Whirls and Wheels

    In a study on the Daoist classic Zhuangzi, the German sinologist Hans Peter Hoffmann discusses two intriguing articles that might help to shed some light on the origins of the imagery and philosophy of the Daodejing.¹ The first of these articles is by the contemporary Chinese scholar Pang Pu² and presents a hypothesis about the genesis and cosmological background of the term xuan (dark) that figures so prominently in the Daodejing. One of its most important appearances is at the end of the first chapter. Here it is stated in relation to the Dao: Darker even than darkness—Gate of multiple subtleties. Pang tries to reconstruct why the term xuan combines the three meanings of dark, mysterious, and cosmic essence. He suggests that the Chinese character for xuan, as it appears in its earliest form on oracle bones, depicts two hands that turn something around and around creating the motion of a whirl: . A whirl, Pang concludes, is deep and dark, and can be associated with the mysterious downward spiraling of water—with a black hole of

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