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Tao Te Ching

Taoist Texts

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The foundational scripture of Taoism, a compact work of about eighty one poetic chapters expounding the Tao or Way, the ineffable source of all things, and the virtue of wu wei or effortless action. It teaches humility, yielding, simplicity, and harmony with the natural order as the path of the sage. Its paradoxical verses have made it one of the most translated books in the world.

Facts
Scholarship
Critical Edition
Robert Henricks's editions comparing the Guodian and Mawangdui manuscripts against the received Wang Bi text are standard modern scholarly references for the work's textual history. 1
First Published
James Legge's English translation, issued in 1891 as part of the Sacred Books of the East series, became the standard nineteenth century Western edition and shaped how the work entered English language scholarship. 1
Origins
Era of Composition
400 BCE to 300 BCE 1
Language
Classical Chinese 1
Attributed Author / Compiler
Attributed to Laozi 1
Transmission
Manuscript Tradition
The earliest known manuscript, found at Guodian in 1993, is dated to around 300 BCE; the Mawangdui silk manuscripts, discovered in 1973 and dated to the early second century BCE, reverse the received order and place the Te chapters before the Tao chapters. 1
Text
Literary Form
Aphorism collection 1
Attributions
Tradition
Taoist 1
Scholarship and Forensics
Scholarly Note
The Mawangdui and Guodian manuscript discoveries showed that the two halves of the received text, the Tao and Te sections, once circulated in reversed order, unsettling long standing assumptions about the work's original structure. 1
Learn More
Laozi, and a Book with No Single Author

The Tao Te Ching ("Classic of the Way and its Power") is the foundational scripture of philosophical and religious Daoism, a compact work of about eighty-one short, poetic chapters on the Dao, the ineffable source and pattern of all things, and on wu wei, effortless or non-coercive action, teaching yielding, simplicity, humility and harmony with the natural course. Tradition ascribes it to Laozi ("the Old Master"), a sage said to have been an archivist and an older contemporary of Confucius who wrote the book in a single sitting before departing the civilised world through a mountain pass. Most scholars regard Laozi as legendary, or at least unrecoverable, and the text as a composite, assembled from a stream of sayings over the fourth to third centuries BCE rather than authored at one moment.

The excavated Guodian bamboo-strip manuscripts, dated to roughly 300 BCE and recovered from a Hubei tomb in 1993, preserve only a partial, differently ordered version of the text, while the Mawangdui silk manuscripts, from a tomb sealed around 168 BCE and recovered in 1973, present the two main sections in reversed order relative to the now-standard arrangement, evidence the received eighty-one-chapter text is one editorial stabilisation among several earlier forms. The traditional attribution to a sage named Laozi, who supposedly served as a royal archivist and departed westward through the Hangu Pass after dictating the book to a border guard, appears in Sima Qian's Han-dynasty Records of the Grand Historian, but Sima Qian himself records conflicting accounts of who this figure was, so uncertainty about Laozi's identity is not a modern invention.

What the Excavated Copies Changed

That picture has been sharpened by archaeology. Silk manuscripts excavated at Mawangdui in 1973 (second century BCE) and bamboo-slip fragments from Guodian around 1993 (late fourth century BCE) give us copies far older than any previously known, and they show a text whose wording was still somewhat fluid and whose two main parts (the Dao and the De sections) once circulated in the reverse order. The Guodian slips contain only about a third of the received text, which many take as evidence that the book grew by accretion.

Beyond China, the Tao Te Ching is among the most translated books in the world, and its Western reception has often reshaped it, read as nature-mysticism, as management advice or as vague uplift, in ways that can float free of its roots in early Chinese thought and, later, in the ritual and communal life of religious Daoism. Careful modern translations informed by the excavated texts try to recover the work as it functioned in its own setting.

In the Texts
Tao Te Ching 1The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)creation

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.

The Tao Te Ching is catalogued under both its scriptural and its esoteric aspects; this link reaches the esoteric side rather than duplicating the passage.

The Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Tao Te Ching 1 (paragraphs 2-3)The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)the tao

(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.

The Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Tao Te Ching 11The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)emptiness and use

The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends.

The Tao Te Ching is catalogued under both its scriptural and its esoteric aspects; this passage reaches the esoteric side through this link.

The Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Tao Te Ching 25The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)the tao

There was something undefined and complete, coming into existence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarded as the Mother of all things. I do not know its name, and I give it the designation of the Tao (the Way or Course).

The Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Tao Te Ching 33The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)self-mastery

He who knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will.

The Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Tao Te Ching 42The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)creation, cosmos

The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.

The Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Tao Te Ching 78The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)water and yielding

There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it;, for there is nothing (so effectual) for which it can be changed. Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.

The Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Tao Te Ching 8The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)water and yielding

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 Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Tao Te Ching 81The Texts of Taoism, Part I (Sacred Books of the East, vol. 39)words and knowing

Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Tao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Tao) are not extensively learned; the extensively learned do not know it.

The Texts of Taoism, Part I (Sacred Books of the East, vol. 39). translated by James Legge.

About This Passage

Cross-Tradition Connections

Associated With

Taoism, Religions

Attributed To

Laozi, Figures

Why this is disputed. Traditionally the work of Laozi. Whether Laozi was a single historical person and whether the text is one author's work are both open questions, and the atlas holds the Taoism founding relation as debated for the same reason.

Source The Encyclopedia of TaoismFabrizio Pregadio (ed.)

Originates in Language

Source The Encyclopedia of TaoismFabrizio Pregadio (ed.)

Passages on This

Tao Te Ching 1, Passages

The Tao Te Ching is catalogued under both its scriptural and its esoteric aspects; this link reaches the esoteric side rather than duplicating the passage.

Tao Te Ching 11, Passages

The Tao Te Ching is catalogued under both its scriptural and its esoteric aspects; this passage reaches the esoteric side through this link.

Related To

Same As

The same work is already catalogued among the Esoteric Texts; what is described here is the Scriptures & Texts framing, placed by religion (Taoism) and judged for canonicity, where the Esoteric Texts entry places it within the Taoist tradition and makes no canonicity judgement. Neither entry supersedes the other; see "Where This Collection and the Scripture Listing Disagree."

Studied By

Sources
1. The Encyclopedia of Taoism
Fabrizio Pregadio (ed.), Routledge, 2008on Laozi, the excavated manuscripts and Daoist contextView the Source
Tao Te Ching
Laozi (attributed)the primary textView the Source
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