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<center>To read the '''''Tao Te Ching''''', follow [https://nordan.daynal.org/wiki/index.php?title=Category:The_Tao this link].</center>

<center>To read the '''''Tao Te Ching''''', follow [https://nordan.daynal.org/wiki/index.php?title=Category:The_Tao this link].</center>

The [http://www.bing.com/reference/semhtml/Wade–Giles Wade–Gile]s [http://www.bing.com/reference/semhtml/Romanization romanization], Tao Te Ching, dates back to early [[English]] transliterations in the late 19th century, and many people continue using it, especially for words and phrases that have become well-established in English. The pinyin romanization Daodejing originated in the late 20th century, and this romanization is becoming increasingly popular, having been adopted as the official [[system]] by the Chinese government. See [http://www.bing.com/reference/semhtml/Daoism–Taoism_romanization_issue Daoism–Taoism romanization issue] for more [[information]].

The [https://www.bing.com/reference/semhtml/Wade–Giles Wade–Gile]s [https://www.bing.com/reference/semhtml/Romanization romanization], Tao Te Ching, dates back to early [[English]] transliterations in the late 19th century, and many people continue using it, especially for words and phrases that have become well-established in English. The pinyin romanization Daodejing originated in the late 20th century, and this romanization is becoming increasingly popular, having been adopted as the official [[system]] by the Chinese government. See [https://www.bing.com/reference/semhtml/Daoism–Taoism_romanization_issue Daoism–Taoism romanization issue] for more [[information]].

==The text==

==The text==

Among the many transmitted editions of the Tao Te Ching text, the three primary ones are named after early commentaries. The "Yan Zun Version," which is only extant for the Te Ching, derives from a commentary attributed to Han Dynasty scholar Yan Zun (巖尊, fl. 80 BC-10 AD). The "Heshang Gong Version" is named after the legendary Heshang Gong (河上公 "Riverside Sage") who supposedly lived during the reign (202-157 BC) of Emperor Wen of Han. This commentary (tr. Erkes 1950) has a preface written by Ge Xuan (葛玄, 164-244 AD), granduncle of Ge Hong, and scholarship dates this version to around the 3rd century AD. The "Wang Bi Version" has more verifiable origins than either of the above. Wang Bi (王弼, 226 – 249 AD) was a famous Three Kingdoms period philosopher and commentator on the Tao Te Ching (tr. Lin 1977, Rump and Chan 1979) and the I Ching.

Among the many transmitted editions of the Tao Te Ching text, the three primary ones are named after early commentaries. The "Yan Zun Version," which is only extant for the Te Ching, derives from a commentary attributed to Han Dynasty scholar Yan Zun (巖尊, fl. 80 BC-10 AD). The "Heshang Gong Version" is named after the legendary Heshang Gong (河上公 "Riverside Sage") who supposedly lived during the reign (202-157 BC) of Emperor Wen of Han. This commentary (tr. Erkes 1950) has a preface written by Ge Xuan (葛玄, 164-244 AD), granduncle of Ge Hong, and scholarship dates this version to around the 3rd century AD. The "Wang Bi Version" has more verifiable origins than either of the above. Wang Bi (王弼, 226 – 249 AD) was a famous Three Kingdoms period philosopher and commentator on the Tao Te Ching (tr. Lin 1977, Rump and Chan 1979) and the I Ching.

Tao Te Ching scholarship has lately advanced from archeological discoveries of manuscripts, some of which are older than any of the received texts. Beginning in the 1920s and 1930s, Marc Aurel Stein and others found thousands of scrolls in the [http://www.bing.com/reference/semhtml/Mogao_Caves Mogao Caves] near Dunhuang. They included more than 50 partial and complete "Tao Te Ching" manuscripts. One written by the scribe So/Su Dan (素統) is dated 270 AD and corresponds closely with the Heshang Gong version. Another partial manuscript has the Xiang'er (想爾) commentary, which had previously been lost.

Tao Te Ching scholarship has lately advanced from archeological discoveries of manuscripts, some of which are older than any of the received texts. Beginning in the 1920s and 1930s, Marc Aurel Stein and others found thousands of scrolls in the [https://www.bing.com/reference/semhtml/Mogao_Caves Mogao Caves] near Dunhuang. They included more than 50 partial and complete "Tao Te Ching" manuscripts. One written by the scribe So/Su Dan (素統) is dated 270 AD and corresponds closely with the Heshang Gong version. Another partial manuscript has the Xiang'er (想爾) commentary, which had previously been lost.

===Mawangdui and Guodian texts===

===Mawangdui and Guodian texts===

In 1973, archeologists discovered copies of early Chinese [[books]], known as the [http://www.bing.com/reference/semhtml/Mawangdui_Silk_Texts Mawangdui Silk Texts], in a tomb dating from 168 BC. They included two nearly complete copies of the Laozi, referred to as Text A (甲) and Text B (乙), both of which reverse the [[tradition]]al ordering and put the Te Ching section before the Tao Ching. Based on calligraphic styles and imperial naming taboo avoidances, scholars believe that A and B can be dated, respectively, to about the first and third decades of the 2nd century BC (Boltz 1993:284).

In 1973, archeologists discovered copies of early Chinese [[books]], known as the [https://www.bing.com/reference/semhtml/Mawangdui_Silk_Texts Mawangdui Silk Texts], in a tomb dating from 168 BC. They included two nearly complete copies of the Laozi, referred to as Text A (甲) and Text B (乙), both of which reverse the [[tradition]]al ordering and put the Te Ching section before the Tao Ching. Based on calligraphic styles and imperial naming taboo avoidances, scholars believe that A and B can be dated, respectively, to about the first and third decades of the 2nd century BC (Boltz 1993:284).

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 300 BC. 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.

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 300 BC. 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 versions, sometimes with the verses reordered to synthesize the new finds.

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 versions, sometimes with the verses reordered to synthesize the new finds.

==Tao Te Ching in Chinese==

==Tao Te Ching in Chinese==

The Tao Te Ching was originally written in [http://www.bing.com/reference/semhtml/Seal_script ZhuànShū] calligraphy style. It is difficult to obtain modern replicas of these styles except through specialty stores. Most modern versions use the newspaper print style [http://www.bing.com/reference/semhtml/Regular_script KǎiShū].

The Tao Te Ching was originally written in [https://www.bing.com/reference/semhtml/Seal_script ZhuànShū] calligraphy style. It is difficult to obtain modern replicas of these styles except through specialty stores. Most modern versions use the newspaper print style [https://www.bing.com/reference/semhtml/Regular_script KǎiShū].

==Interpretation and themes==

==Interpretation and themes==

The passages are [[Ambiguity|ambiguous]], and [[topics]] range from [[political]] advice for rulers to [[practical]] [[wisdom]] for people. Because the variety of [[interpretation]] is virtually limitless, not only for different people but for the same person over time, readers do well to avoid making claims of objectivity or superiority. Also, since the book is 81 short poems, there is little need for an abridgement.

The passages are [[Ambiguity|ambiguous]], and [[topics]] range from [[political]] advice for rulers to [[practical]] [[wisdom]] for people. Because the variety of [[interpretation]] is virtually limitless, not only for different people but for the same person over time, readers do well to avoid making claims of objectivity or superiority. Also, since the book is 81 short poems, there is little need for an abridgement.

There is a contrast between the rigidity of [[death]] and the weakness of life: "When he is born, man is soft and weak; in death he becomes stiff and hard. The ten thousand [[creatures]] and all plants and trees while they are alive are supple and soft, but when dead they become brittle and dry." (chap. 76, tr. Waley). This is returning to the [[beginning]] of [[things]], or to one's own childhood.

There is a contrast between the rigidity of [[death]] and the weakness of life: "When he is born, man is soft and weak; in death he becomes stiff and hard. The ten thousand [[creatures]] and all plants and trees while they are alive are supple and soft, but when dead they become brittle and dry." (chap. 76, tr. Waley). This is returning to the [[beginning]] of [[things]], or to one's own childhood.

The Tao Te Ching [[focuses]] upon the beginnings of [[society]], and describes a golden age in the past, comparable with the ideas of [http://www.bing.com/reference/semhtml/Jean-Jacques_Rousseau Jean-Jacques Rousseau]. Human problems arose from the "[[invention]]" of [[culture]] and [[civilization]]. In this idealized past, “the people should have no use for any form of writing save knotted ropes, should be contented with their food, pleased with their clothing, satisfied with their homes, should take pleasure in their rustic tasks." (chap. 80, tr. Waley)

The Tao Te Ching [[focuses]] upon the beginnings of [[society]], and describes a golden age in the past, comparable with the ideas of [https://www.bing.com/reference/semhtml/Jean-Jacques_Rousseau Jean-Jacques Rousseau]. Human problems arose from the "[[invention]]" of [[culture]] and [[civilization]]. In this idealized past, “the people should have no use for any form of writing save knotted ropes, should be contented with their food, pleased with their clothing, satisfied with their homes, should take pleasure in their rustic tasks." (chap. 80, tr. Waley)

If the same chapter is understood in the Taoist cosmogony, the last two verses re-state the [[creation]] of beings from you (有) as in youji or Taiji which came from wu as in Wuji, a [[state]] of union with the primordial. This concept is also outlined in two other texts Xishen Jing and Qingjing Jing attributable to Laozi.

If the same chapter is understood in the Taoist cosmogony, the last two verses re-state the [[creation]] of beings from you (有) as in youji or Taiji which came from wu as in Wuji, a [[state]] of union with the primordial. This concept is also outlined in two other texts Xishen Jing and Qingjing Jing attributable to Laozi.

The relation between Taoism and Buddhism and Chan Buddhism is complex and fertile. Similarly, the [[relationship]] between Taoism and Confucianism is richly interwoven, historically.

The relation between Taoism and Buddhism and Chan Buddhism is complex and fertile. Similarly, the [[relationship]] between Taoism and Confucianism is richly interwoven, historically.

In 1823 the French sinologist [http://www.bing.com/reference/semhtml/Jean-Pierre-Abel_Rémusat Jean-Pierre-Abel Rémusat] suggested a relationship between Abrahamic faiths and Taoism; he held that Yahweh was signified by three words in Chapter 14; yi (夷 "calm; level; barbarian"), xi (希 "rare; indiscernible; hope"), and wei (微 "tiny, small; obscure"). James Legge (1891:57-58[2]) dismissed this hypothetical yi-xi-wei and Yahweh connection as "a mere fancy or [[dream]]". According to Holmes Welch:

In 1823 the French sinologist [https://www.bing.com/reference/semhtml/Jean-Pierre-Abel_Rémusat Jean-Pierre-Abel Rémusat] suggested a relationship between Abrahamic faiths and Taoism; he held that Yahweh was signified by three words in Chapter 14; yi (夷 "calm; level; barbarian"), xi (希 "rare; indiscernible; hope"), and wei (微 "tiny, small; obscure"). James Legge (1891:57-58[2]) dismissed this hypothetical yi-xi-wei and Yahweh connection as "a mere fancy or [[dream]]". According to Holmes Welch:

<blockquote>It is not hard to understand the readiness of early scholars to assert that the doctrine of the Trinity was revealed in the Tao Te Ching and that its fourteenth chapter contains the syllables of "Yahveh." Even today, though these errors have been recognized for more than a century, the general notion that Lao Tzu was Christ's forerunner has lost none of its romantic appeal. (1965:7)</blockquote>

<blockquote>It is not hard to understand the readiness of early scholars to assert that the doctrine of the Trinity was revealed in the Tao Te Ching and that its fourteenth chapter contains the syllables of "Yahveh." Even today, though these errors have been recognized for more than a century, the general notion that Lao Tzu was Christ's forerunner has lost none of its romantic appeal. (1965:7)</blockquote>

The Tao Te Ching has been translated into Western languages over 250 times, mostly to English, German, and French.[3] According to Holmes Welch, "It is a famous puzzle which everyone would like to feel he had solved."[4]

The Tao Te Ching has been translated into Western languages over 250 times, mostly to English, German, and French.[3] According to Holmes Welch, "It is a famous puzzle which everyone would like to feel he had solved."[4]

Most translations are written by people with a [[foundation]] in Chinese [[language]] and [[philosophy]] who are trying to render the [[original]] [[meaning]] of the text as faithfully as possible into English. Some of the more popular translations are written from a less scholarly perspective, giving an individual author's interpretation. Critics of these versions, such as Taoism scholar Eugene Eoyang, claim that translators like [http://www.bing.com/reference/semhtml/Stephen_Mitchell Stephen Mitchell] produce readings of the Tao Te Ching that deviate from the text and are incompatible with the [[history]] of Chinese [[thought]].[5] Russell Kirkland goes further to argue that these versions are based on Western [http://www.bing.com/reference/semhtml/Orientalism Orientalist] fantasies, and represent the colonial appropriation of Chinese [[culture]].[6][7]  

Most translations are written by people with a [[foundation]] in Chinese [[language]] and [[philosophy]] who are trying to render the [[original]] [[meaning]] of the text as faithfully as possible into English. Some of the more popular translations are written from a less scholarly perspective, giving an individual author's interpretation. Critics of these versions, such as Taoism scholar Eugene Eoyang, claim that translators like [https://www.bing.com/reference/semhtml/Stephen_Mitchell Stephen Mitchell] produce readings of the Tao Te Ching that deviate from the text and are incompatible with the [[history]] of Chinese [[thought]].[5] Russell Kirkland goes further to argue that these versions are based on Western [https://www.bing.com/reference/semhtml/Orientalism Orientalist] fantasies, and represent the colonial appropriation of Chinese [[culture]].[6][7]  

To be fair, the great scholar of religions Huston Smith, who grew up in China, said of the Mitchell version, "This [[translation]] comes as close to 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 [[humor]], [[grace]], largeheartedness, and deep [[wisdom]]." —Other Taoism scholars, such as Michael LaFargue[8] and Johnathan Herman,[9] argue that while they are poor scholarship they meet a real spiritual need in the West. Others say that Laozi [[communicated]] colloquially and simply, and a true translation will do the same in its place and time. If Laozi attempted to [[communicate]] [[eternal]] [[truths]], it is the translator's work to do so as well.

To be fair, the great scholar of religions Huston Smith, who grew up in China, said of the Mitchell version, "This [[translation]] comes as close to 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 [[humor]], [[grace]], largeheartedness, and deep [[wisdom]]." —Other Taoism scholars, such as Michael LaFargue[8] and Johnathan Herman,[9] argue that while they are poor scholarship they meet a real spiritual need in the West. Others say that Laozi [[communicated]] colloquially and simply, and a true translation will do the same in its place and time. If Laozi attempted to [[communicate]] [[eternal]] [[truths]], it is the translator's work to do so as well.

The Tao Te Ching is written in classical Chinese, which can be difficult to understand completely, even for well-educated native speakers of modern Chinese. In [[fact]], in learning classical Chinese, native speakers can be at a disadvantage [[relative]] to non-native speakers, as native speakers often have difficulty with Chinese characters whose older meaning differs from the modern language. Classical Chinese relies heavily on allusion to a [[corpus]] of [[standard]] literary works to convey semantic meaning, nuance, and subtext. This corpus was memorized by highly-educated people in Laozi's time, and the allusions were reinforced through common use in writing, but few people today have this type of deep acquaintance with ancient Chinese literature. Thus, many levels of subtext are potentially lost on modern translators. Furthermore, many of the words that the Tao Te Ching uses are deliberately vague and ambiguous.

The Tao Te Ching is written in classical Chinese, which can be difficult to understand completely, even for well-educated native speakers of modern Chinese. In [[fact]], in learning classical Chinese, native speakers can be at a disadvantage [[relative]] to non-native speakers, as native speakers often have difficulty with Chinese characters whose older meaning differs from the modern language. Classical Chinese relies heavily on allusion to a [[corpus]] of [[standard]] literary works to convey semantic meaning, nuance, and subtext. This corpus was memorized by highly-educated people in Laozi's time, and the allusions were reinforced through common use in writing, but few people today have this type of deep acquaintance with ancient Chinese literature. Thus, many levels of subtext are potentially lost on modern translators. Furthermore, many of the words that the Tao Te Ching uses are deliberately vague and ambiguous.

Since there are no [http://www.bing.com/reference/semhtml/Punctuation_marks punctuation marks] in classical Chinese, it can be difficult to conclusively determine where one sentence ends and the next begins. Moving a full-stop a few words forward or back or inserting a comma can profoundly alter the [[meaning]] of many passages, and such divisions and meanings must be determined by 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 threads) that it is impossible to understand some chapters without moving sequences of characters from one place to another.

Since there are no [https://www.bing.com/reference/semhtml/Punctuation_marks punctuation marks] in classical Chinese, it can be difficult to conclusively determine where one sentence ends and the next begins. Moving a full-stop a few words forward or back or inserting a comma can profoundly alter the [[meaning]] of many passages, and such divisions and meanings must be determined by 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 threads) that it is impossible to understand some chapters without moving sequences of characters from one place to another.

==Notes==

==Notes==

# Eliade (1984), p.26

# Eliade (1984), p.26

# [http://www.sacred-texts.com/tao/sbe39/sbe39021.htm Texts of Taoism] (SBE 39): The Tao Teh King, Part I: Chapter 14

# [https://www.sacred-texts.com/tao/sbe39/sbe39021.htm Texts of Taoism] (SBE 39): The Tao Teh King, Part I: Chapter 14

# LaFargue, Michael and Pas, Julian. On Translating the Tao-te-ching in Kohn and LaFargue (1998), p. 277

# LaFargue, Michael and Pas, Julian. On Translating the Tao-te-ching in Kohn and LaFargue (1998), p. 277

# Welch (1965), p. 7

# Welch (1965), p. 7

# http://links.jstor.org/sici?sici=0022-4189(199007)70%3A3%3C492%3ATTCANE%3E2.0.CO%3B2-7

# https://links.jstor.org/sici?sici=0022-4189(199007)70%3A3%3C492%3ATTCANE%3E2.0.CO%3B2-7

# http://www.daoistcenter.org/Articles/Articles_pdf/Kirkland.pdf

# https://www.daoistcenter.org/Articles/Articles_pdf/Kirkland.pdf

# http://books.google.com/books?vid=ISBN0415263220&id=Gg0XCJcGDhYC&pg=PP1&lpg=PP1&ots=uBvR0I0__a&dq=Norman+J.+Girardot,+Russell+Kirkland,+%22Taoism,+the+Enduring+Tradition%22&sig=LdcJi2o--1_6e0TpafQjIaWa9_o#PPA218,M1

# https://books.google.com/books?vid=ISBN0415263220&id=Gg0XCJcGDhYC&pg=PP1&lpg=PP1&ots=uBvR0I0__a&dq=Norman+J.+Girardot,+Russell+Kirkland,+%22Taoism,+the+Enduring+Tradition%22&sig=LdcJi2o--1_6e0TpafQjIaWa9_o#PPA218,M1

# http://books.google.com/books?vid=ISBN0791436004&id=9Td7s_urErUC&pg=PP1&lpg=PP1&ots=ENwZI7oEjr&dq=&sig=e6D1T_Ls3owaWMd8sSdqmgN4t8s#PPP1,M1

# https://books.google.com/books?vid=ISBN0791436004&id=9Td7s_urErUC&pg=PP1&lpg=PP1&ots=ENwZI7oEjr&dq=&sig=e6D1T_Ls3owaWMd8sSdqmgN4t8s#PPP1,M1

# http://links.jstor.org/sici?sici=0002-7189(199823)66%3A3%3C686%3ATTCABA%3E2.0.CO%3B2-4

# https://links.jstor.org/sici?sici=0002-7189(199823)66%3A3%3C686%3ATTCABA%3E2.0.CO%3B2-4

==References==

==References==

*Klaus, Hilmar The Tao of Wisdom. Laozi-Daodejing. Chinese-English-German. 2 verbatim + 2 analogous transl., 140 p. bibl., Aachen: Mainz 2009 600p.

*Klaus, Hilmar The Tao of Wisdom. Laozi-Daodejing. Chinese-English-German. 2 verbatim + 2 analogous transl., 140 p. bibl., Aachen: Mainz 2009 600p.

==External links==

==External links==

*[http://www.idiocentrism.com/china.author.htm The Authorship of the Tao Te Ching], John J. Emerson

*[https://www.idiocentrism.com/china.author.htm The Authorship of the Tao Te Ching], John J. Emerson

*[http://www.dmoz.org/Society/Religion_and_Spirituality/Taoism/Texts/Tao_Te_Ching// Tao Te Ching] at the Open Directory Project

*[https://www.dmoz.org/Society/Religion_and_Spirituality/Taoism/Texts/Tao_Te_Ching// Tao Te Ching] at the Open Directory Project

*[http://www.goldenelixir.com/publications/eot_daode_jing.html Daode jing] (Isabelle Robinet), entry in The Encyclopedia of Taoism

*[https://www.goldenelixir.com/publications/eot_daode_jing.html Daode jing] (Isabelle Robinet), entry in The Encyclopedia of Taoism

==Online English translations==

==Online English translations==

*[http://www.sacred-texts.com/tao/taote.htm Tao Te Ching], James Legge

*[https://www.sacred-texts.com/tao/taote.htm Tao Te Ching], James Legge

*[http://www.sacred-texts.com/tao/ttx/ttx02.htm The Tao Te Ching], Frederic H. Balfour

*[https://www.sacred-texts.com/tao/ttx/ttx02.htm The Tao Te Ching], Frederic H. Balfour

*[http://www.wright-house.com/religions/taoism/tao-te-ching.html Tao Te Ching], J. H. McDonald

*[https://www.wright-house.com/religions/taoism/tao-te-ching.html Tao Te Ching], J. H. McDonald

*[http://academic.brooklyn.cuny.edu/core9/phalsall/texts/taote-v3.html Tao Te Ching], Stephen Mitchell

*[https://academic.brooklyn.cuny.edu/core9/phalsall/texts/taote-v3.html Tao Te Ching], Stephen Mitchell

*[http://www.sacred-texts.com/oto/lib157.htm The Tao Teh King], Aleister Crowley

*[https://www.sacred-texts.com/oto/lib157.htm The Tao Teh King], Aleister Crowley

*[http://www.yellowbridge.com/onlinelit/daodejing.html Tao Te Ching] by Lao Tzu, 3 translations: James Legge, D.T. Suzuki, and Dwight Goddard

*[https://www.yellowbridge.com/onlinelit/daodejing.html Tao Te Ching] by Lao Tzu, 3 translations: James Legge, D.T. Suzuki, and Dwight Goddard

*[http://www.yellowbridge.com/onlinelit/daodejing.html 老子 Lǎozǐ 道德經 Dàodéjīng] new verbatim + analogous translations by Hilmar Klaus

*[https://www.yellowbridge.com/onlinelit/daodejing.html 老子 Lǎozǐ 道德經 Dàodéjīng] new verbatim + analogous translations by Hilmar Klaus

*[http://zhongwen.com/dao.htm The Tao by Lao-tse], interactive character-by-character pinyin and definitions

*[https://zhongwen.com/dao.htm The Tao by Lao-tse], interactive character-by-character pinyin and definitions

*[http://zhongwen.com/dao.htm Tao Te Ching], Ron Hogan (in American vernacular)

*[https://zhongwen.com/dao.htm Tao Te Ching], Ron Hogan (in American vernacular)

*[http://www.duhtao.com/ Multiple English Translations of the Tao Te Ching] Compare translations side-by-side

*[https://www.duhtao.com/ Multiple English Translations of the Tao Te Ching] Compare translations side-by-side

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