Parallel Dao De Jing Project – Ancient Institutions of Higher Learning

1 Embodying the Dao2 Nourishment Of The Person3 Keeping The People At Rest4 The Fountainless5 Use Of The Empty6 The Completion Of Material Forms7 Sheathing The Light8 The Placid And The Contented Nature9 Fullness And Complacency Contrary To The Dao10 Possibilities Through The Dao 11 The Use Of What Has No Substantive Existence12 The Repression Of Desires13 The Use of What Has No Substantive Existence14 The Use of What Has No Substantive Existence15 The Use of What Has No Substantive Existence16 The Use of What Has No Substantive Existence17 The Use of What Has No Substantive Existence18 The Use of What Has No Substantive Existence19 The Use of What Has No Substantive Existence20 The Use of What Has No Substantive Existence21 The Use of What Has No Substantive Existence22 The Use of What Has No Substantive Existence23 The Use of What Has No Substantive Existence24 The Use of What Has No Substantive Existence25 The Use of What Has No Substantive Existence26 The Use of What Has No Substantive Existence27 The Use of What Has No Substantive Existence28 The Use of What Has No Substantive Existence29 The Use of What Has No Substantive Existence30 The Use of What Has No Substantive Existence31 The Use of What Has No Substantive Existence32 The Use of What Has No Substantive Existence33 The Use of What Has No Substantive Existence34 The Use of What Has No Substantive Existence35 The Use of What Has No Substantive Existence36 The Use of What Has No Substantive Existence37 The Use of What Has No Substantive Existence38 The Use of What Has No Substantive Existence39 The Use of What Has No Substantive Existence40 The Use of What Has No Substantive Existence41 The Use of What Has No Substantive Existence42 The Use of What Has No Substantive Existence43 The Use of What Has No Substantive Existence44 The Use of What Has No Substantive Existence45 The Use of What Has No Substantive Existence46 The Use of What Has No Substantive Existence47 The Use of What Has No Substantive Existence48 The Use of What Has No Substantive Existence49 The Use of What Has No Substantive Existence50 The Use of What Has No Substantive Existence51 The Use of What Has No Substantive Existence52 The Use of What Has No Substantive Existence53 The Use of What Has No Substantive Existence54 The Use of What Has No Substantive Existence55 The Use of What Has No Substantive Existence56 The Use of What Has No Substantive Existence57 The Use of What Has No Substantive Existence58 The Use of What Has No Substantive Existence59 The Use of What Has No Substantive Existence60 The Use of What Has No Substantive Existence61 The Use of What Has No Substantive Existence62 The Use of What Has No Substantive Existence63 The Use of What Has No Substantive Existence64 The Use of What Has No Substantive Existence65 The Use of What Has No Substantive Existence66 The Use of What Has No Substantive Existence67 The Use of What Has No Substantive Existence68 The Use of What Has No Substantive Existence69 The Use of What Has No Substantive Existence70 The Use of What Has No Substantive Existence71 The Use of What Has No Substantive Existence72 The Use of What Has No Substantive Existence73 The Use of What Has No Substantive Existence74 The Use of What Has No Substantive Existence75 The Use of What Has No Substantive Existence76 The Use of What Has No Substantive Existence77 The Use of What Has No Substantive Existence78 The Use of What Has No Substantive Existence79 The Use of What Has No Substantive Existence80 The Use of What Has No Substantive Existence81 The Use of What Has No Substantive Existence

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道可道，非常道。名可名，非常名。無名天地之始；有名萬物之母。故常無欲，以觀其妙；常有欲，以觀其徼。此兩者，同出而異名，同謂之玄。玄之又玄，衆妙之門

James Legge

The Dao that can be trodden is not the enduring and unchanging Dao.
The name that can be named is not the enduring and unchanging name.
(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.
Under these two aspects, it is really the same;
but as development takes place, it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

Derek Lin

The Tao that can be spoken is not the eternal Tao
The name that can be named is not the eternal name
The nameless is the origin of Heaven and Earth
The named is the mother of myriad things
Thus, constantly without desire, one observes its essence
Constantly with desire, one observes its manifestations
These two emerge together but differ in name
The unity is said to be the mystery
Mystery of mysteries, the door to all wonders

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