Chapter 21
"A virtuous person comes into being only according to the Tao.
Tao is something which is obscure and indistinct.
Indistinct and obscure —
yet there is an appearance.
Obscure and indistinct —
yet there is a substance.
Vague and dim —
yet there is an essence within it.
This essence is genuine.
There is truth within it.
Since ancient times until now, its name never forsaken,
it stands there to guard all the good deeds.
How do I know all the good deeds are guarded by this Tao?
I know.
- Translated by Chao-Hsiu Chen, 2004, Chapter 21
"The grandest aspects of producing
force
Find Tao their energizing way and source;
In Tao things move unseen, impalpable,
Yet in it form and semblance brood and dwell;
Impalpable, invisible, yet things
Float forth within on transcendental wings;
Dark and profound, yet lo! within it there,
Are the pure essences which aeons bear;
It holds the truth, it keeps its ancient name,
And watches all that from the beginning came;
From the Beginning! How know I this is so?
By this, it is the Tao, by this I know!"
- Translated by Isaac Winter Heysinger, 1903, Chapter 21
Find Tao their energizing way and source;
In Tao things move unseen, impalpable,
Yet in it form and semblance brood and dwell;
Impalpable, invisible, yet things
Float forth within on transcendental wings;
Dark and profound, yet lo! within it there,
Are the pure essences which aeons bear;
It holds the truth, it keeps its ancient name,
And watches all that from the beginning came;
From the Beginning! How know I this is so?
By this, it is the Tao, by this I know!"
- Translated by Isaac Winter Heysinger, 1903, Chapter 21
"The impression made by magnificent Te comes only from Tao.
Tao is a something but elusive, but evasive.
Evasive, elusive, inside it lies the mind's true form.
Elusive, evasive, inside it lies something substantial.
Shadowy, dim.
Inside it lies vital energy.
This energy is very strong inside it lies true genuineness.
From ancient times until today
Its name has not been forgotten allowing us to see the beginnings of everything.
How do I recognize the form of the beginnings of everything?
By this low in the cycle of Change, which is Love and Beauty.
How do I know this?
By my comprehension of the Dao."
- Translated by Michael LaFargue, 1992, Chapter 21
Tao is a something but elusive, but evasive.
Evasive, elusive, inside it lies the mind's true form.
Elusive, evasive, inside it lies something substantial.
Shadowy, dim.
Inside it lies vital energy.
This energy is very strong inside it lies true genuineness.
From ancient times until today
Its name has not been forgotten allowing us to see the beginnings of everything.
How do I recognize the form of the beginnings of everything?
By this low in the cycle of Change, which is Love and Beauty.
How do I know this?
By my comprehension of the Dao."
- Translated by Michael LaFargue, 1992, Chapter 21
In its nature Life is always coming into activity, yet in itself it eludes our sight and tough.
Eluding sight! eluding touch!
Within it are hid the plane of created things.
Eluding touch! eluding sight!
Within it are hid all created beings.
It is profound! It is obscure!
Within it is hid pure Spirit.
It is pure Spirit, enfolding Truth!
Within it is hid an infallible witness.
Free of Old until Now
Its Name remains unchanged.
Through its Doorway comes the Universe into existence.
How do I know that the Universe is coming to full perfection through Life?
The witness is in Life itself."
- Translated by Isabella Mears, 1916, Chapter 21
孔德之容, 唯道是從.
道之為物, 唯恍唯惚.
惚兮恍兮, 其中有象.
恍兮忽兮, 其中有物.
窈兮冥兮, 其中有精.
其精甚, 其中有信.
自古及今其名不去.
以閱衆甫.
吾何以知衆甫之狀哉.
以此.
- Chinese characters, Tao Te Ching, Chapter 21
k'ung tê chih jung, wei tao shih ts'ung.
tao chih wei wu, wei huang wei hu.
hu hsi huang hsi, ch'i chung yu hsiang.
huang hsi hu hsi, ch'i chung yu wu.
yao hsi ming hsi, ch'i chung yu ching.
ch'i ching shên, chên ch'i chung yu hsin.
tzu ku chi chin ch'i ming pu ch'ü.
yi yüeh chung fu.
wu ho yi chih chung fu chih jan tsai.
yi tz'u.
- Wade-Giles Romanization, Tao Te Ching, Chapter 21
"The great virtue as manifested is but following the Tao.
Tao is a thing that is both invisible and intangible.
Intangible and invisible, yet there are forms in it;
Invisible and intangible, yet there is substance to it;
Subtle and obscure, there is essence in it;
This essence being invariably true, there is faith in it.
From of old till now, it has never lost its nameless name,
Through which the origin of all things has passed.
How do I know it is so with the origin of all things?
By this Tao."
- Translated by Ch'u Ta-Kao, 1904, Chapter 21
"One of deep virtue cherishes the subtle essence of the universe.
The subtle essence of the universe is elusive and evasive.
Though it is elusive and evasive,
it unveils itself as images and forms.
Evasive and elusive,
it discloses itself as indefinable substance.
Shadowy and indistinct,
it reveals itself as impalpable subtle essence.
This essence is so subtle, and yet so real.
It is the subtle origin of the whole of creation and non-creation.
It existed prior to the beginning of time as the single deep and subtle reality of the universe.
It brings all into being."
- Translated by Ni Hua Ching, 1995, Chapter 21
"La virtud se expresa siguiendo al Tao.
Tao es evasivo e intengible
Pero expresa toda forma y sustancia;
Tao es oscuro y sútil
Pero expresa toda la Naturaleza;
La Naturaleza no cambia,
Pero expresa toda sensación.
Desde antes del conocimiento
El Tao ha expresado todas las cosas.
¿Cómo puedo saber?
Confiando en mis sentidos." - Translated by Antonio Rivas, 1998, Chapter 21
Tao es evasivo e intengible
Pero expresa toda forma y sustancia;
Tao es oscuro y sútil
Pero expresa toda la Naturaleza;
La Naturaleza no cambia,
Pero expresa toda sensación.
Desde antes del conocimiento
El Tao ha expresado todas las cosas.
¿Cómo puedo saber?
Confiando en mis sentidos." - Translated by Antonio Rivas, 1998, Chapter 21
"In his every movement a man of great virtue
Follows the way and the way only.
As a thing the way is
Shadowy and indistinct.
Indistinct and shadowy,
Yet within it is an image;
Shadowy and indistinct,
Yet within it is a substance.
Dim and dark,
Yet within it is an essence.
This essence is quite genuine
And within it is something that can be tested.
From the present back to antiquity,
Its name never deserted it.
It serves as a means for inspecting the fathers of the multitude.
How do I know that the fathers of the multitude are like that?
By means of this."
- Translated by D. C. Lau, 1963, Chapter 21
Follows the way and the way only.
As a thing the way is
Shadowy and indistinct.
Indistinct and shadowy,
Yet within it is an image;
Shadowy and indistinct,
Yet within it is a substance.
Dim and dark,
Yet within it is an essence.
This essence is quite genuine
And within it is something that can be tested.
From the present back to antiquity,
Its name never deserted it.
It serves as a means for inspecting the fathers of the multitude.
How do I know that the fathers of the multitude are like that?
By means of this."
- Translated by D. C. Lau, 1963, Chapter 21
Tao in itself is vague, impalpable, how impalpable, how vague!
Yet within it there is Form.
How vague, how impalpable!
Yet within it there is Substance.
How profound, how obscure!
Yet within it there is a Vital Principle.
This principle is the Quintessence of Reality, and out of it comes Truth.
From of old until now, its name has never passed away.
It watches over the beginning of all things.
How do I know this about the beginning of things?
Through Tao."
- Translated by Lionel Giles, 1905, Chapter 21
"The features (yung) of the vast (k'ung) Te,
Follows entirely (wei) from Tao.
Tao as a thing,
Is entirely illusive (huang) and evasive (hu).
Evasive and illusive,
In it there is image (hsiang).
Illusive and evasive,
In it there is thinghood (wu).
Dark and dim,
In it there is life seed (ching).
Its life seed being very genuine (chen),
In it there is growth power (hsin).
As it is today, so it was in the days of old (ku),
Its name goes not away (ch'ü),
So that we may survey (yüeh) the origins of the many (chung fu).
How do I know that the origins of the many are such?
Because of this."
- Translated by Ellen Marie Chen, 1989, Chapter 21
"For effective contrast, this chapter is
best read together with chapter 14. Both chapters call Tao, the illusive
and evasive (hu-huang), i.e., the primal Chaos or Hun-tun described in
chapter 25. In chapter 14, Tao recedes and becomes the nothing; here in
chapter 21 the same illusive and evasive Tao moves forward to become the realm
of beings. There Tao is nameless; here Tao is the name that never goes
away. There Tao is the formless form, the image of nothing; here Tao
contains the seeds and images of all beings that are to be. The dominant
character of Tao in chapter 14 is wu, nothing; in this chapter it is
yu, being or having. The conclusion of chapter 14 traces Tao to the
beginning of old; this chapter arrives at the realm of the many in the now."
- Ellen M. Chen, The Tao Te Ching: A New Translation with Commentary, 1989, p.107
- Ellen M. Chen, The Tao Te Ching: A New Translation with Commentary, 1989, p.107
Chapter and Thematic Index (Concordance) to the Tao Te Ching
Taoism: A Selected Reading List
A typical webpage created by Mike Garofalo on each one of the 81 Chapters of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English translations or interpolations of each Chapter, 5 Spanish translations for each Chapter, the Chinese characters for each Chapter, and a Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for each Chapter; indexing by key words and terms for each Chapter in English, Spanish, and the Wade-Giles Romanization; recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, and other resources for each Chapter.
