Laozi's Tao Te Ching Chapter 1: The Tao (道) Cannot Be Named

 

The first chapter of Laozi's Tao Te Ching serves as both an introduction and the core of its entire philosophy. It declares that the 'Tao (道),' the source of all things, is a transcendent reality that cannot be fully grasped by human language or concepts. It then discusses the two aspects of the Tao and how to observe them.

 

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📖 Table of Contents

• ✨ Introduction
• 📜 Original Text (原文)
• 📃 Meaning of the Original Text
• 🌲 Line-by-Line Translation
• 💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
  • 道可道非常道 (dào kě dào, fēi cháng dào)
  • 名可名非常名 (míng kě míng, fēi cháng míng)
  • 無名天地之始 (wú míng tiān dì zhī shǐ)
  • 有名萬物之母 (yǒu míng wàn wù zhī mǔ)
  • 故常無欲以觀其妙 (gù cháng wú yù yǐ guān qí miào)
  • 常有欲以觀其徼 (cháng yǒu yù yǐ guān qí jiào)
  • 此兩者同出而異名 (cǐ liǎng zhě tóng chū ér yì míng)
  • 同謂之玄 (tóng wèi zhī xuán)
  • 玄之又玄 (xuán zhī yòu xuán)
  • 眾妙之門 (zhòng miào zhī mén)
• 🌳 Overall Interpretation
• 🌟 The Meaning and Importance of Chapter 1

 

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📜 Original Text (原文)

 

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
眾妙之門

 

📃 Meaning of the Original Text

 

The Tao that can be spoken of is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the beginning of Heaven and Earth.
The named is the mother of all things.
Therefore, always be without desire to see its mysteries.
Always be with desire to see its manifestations.
These two are the same in origin, but differ in name.
Together they are called the Profound Mystery.
Profounder still than the Profound,
This is the gateway to all wonders.

 

🌲 Line-by-Line Translation

道可道非常道 (dào kě dào, fēi cháng dào)
The Tao that can be spoken of is not the eternal Tao.

名可名非常名 (míng kě míng, fēi cháng míng)
The name that can be named is not the eternal name.

無名天地之始 (wú míng tiān dì zhī shǐ)
The nameless is the beginning of Heaven and Earth.

有名萬物之母 (yǒu míng wàn wù zhī mǔ)
The named is the mother of all things.

故常無欲以觀其妙 (gù cháng wú yù yǐ guān qí miào)
Therefore, always be without desire to see its mysteries.

常有欲以觀其徼 (cháng yǒu yù yǐ guān qí jiào)
Always be with desire to see its manifestations.

此兩者同出而異名 (cǐ liǎng zhě tóng chū ér yì míng)
These two are the same in origin, but differ in name.

同謂之玄 (tóng wèi zhī xuán)
Together they are called the Profound Mystery.

玄之又玄 (xuán zhī yòu xuán)
Profounder still than the Profound,

眾妙之門 (zhòng miào zhī mén)
This is the gateway to all wonders.

 

💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)

1. 道可道非常道 (dào kě dào, fēi cháng dào)

o  Literal Meaning: The Tao that can be spoken of is not the eternal Tao.

 

o  Commentary: The first character '道' (dào) is a noun, meaning the Tao itself. In '可道' (kě dào), '可' (kě) means 'can be,' and the second '道' (dào) is a verb meaning 'to speak' or 'to tell.' Thus, '道可道' (dào kě dào) means 'if the Tao can be spoken of.' In '非常道' (fēi cháng dào), '非' (fēi) means 'is not,' and '常' (cháng) means 'constant,' 'unchanging,' or 'true.' So, '非常道' means 'it is not the constant/true Tao.'

 

o  Interpretation: This line declares that the Tao, the origin of all things, is an absolute reality that cannot be fully captured or defined by human language or concepts. The moment one defines it with words, saying "This is the Tao," it becomes limited and defined, and is no longer the eternal, unchanging, true Tao. This is Laozi's first message, emphasizing the transcendence of the Tao beyond the limits of language.

 

2. 名可名非常名 (míng kě míng, fēi cháng míng)

o  Literal Meaning: The name that can be named is not the eternal name.

 

o  Commentary: Similar to the first line, the first '名' (míng) is a noun for 'name.' In '可名' (kě míng), '可' (kě) means 'can be,' and the second '名' (míng) is a verb meaning 'to name.' So, '名可名' (míng kě míng) means 'if a name can be named.' '非常名' (fēi cháng míng) means 'it is not the constant/true name.'

 

o  Interpretation: The moment a 'name' is given to any being, that name cannot encompass its entire or unchanging essence. All 'names' in the world refer only to a part of their object and fail to perfectly represent the constant nature of the named entity. The Tao exists in a realm beyond even naming, so anything defined by a name is far from the Tao's essence. This again highlights the limitations of linguistic definition.

 

3. 無名天地之始 (wú míng tiān dì zhī shǐ)

o  Literal Meaning: The nameless is the beginning of Heaven and Earth.

 

o  Commentary: '無名' (wú míng) means 'without a name' or 'nameless,' referring to the state before linguistic definition or conceptualization. It signifies the primordial state of the Tao before things took form and differentiated. '天地' (tiān dì) means Heaven and Earth, representing the entire universe or the chaotic state before its creation. '之始' (zhī shǐ) means 'the beginning of.'

 

o  Interpretation: This verse states that the Tao, in its formless and undefinable state before being named, is the origin and beginning of the universe. It suggests that Heaven and Earth originated from the chaos of 'nothingness' (無, wú), describing the primordial, metaphysical aspect of the Tao.

 

4. 有名萬物之母 (yǒu míng wàn wù zhī mǔ)

o  Literal Meaning: The named is the mother of all things.

 

o  Commentary: '有名' (yǒu míng) means 'having a name,' referring to the state where things have form, are named by language, and are conceptualized. This signifies the concrete phenomenal world that arises from the 'nameless.' '萬物' (wàn wù) means 'the ten thousand things,' a phrase for all individual things and phenomena in the world. '之母' (zhī mǔ) means 'the mother of.'

 

o  Interpretation: This verse states that the state of being named and having form—the concrete phenomenal world—is the source that gives birth to and nurtures all things. It shows the process of creation where the 'named' state emerges from the 'nameless,' and this 'named' state then gives rise to the myriad things. The 'mother' image conveys warmth and abundance, representing the concrete, functional aspect of the Tao.

 

5. 故常無欲以觀其妙 (gù cháng wú yù yǐ guān qí miào)

o  Literal Meaning: Therefore, always be without desire to see its mysteries.

 

o  Commentary: '故' (gù) is a conjunction meaning 'therefore,' drawing a conclusion from the preceding lines. '常無欲' (cháng wú yù) means 'constantly without desire.' '以觀其妙' (yǐ guān qí miào), where '以' (yǐ) means 'in order to,' '觀' (guān) means 'to observe,' '其' (qí) is a pronoun for 'its' (referring to the Tao), and '妙' (miào) means 'mystery,' 'subtlety,' or 'wondrous essence.'

 

o  Interpretation: Building on the two aspects of the Tao, this line suggests that only by being free of desire (personal wants, attachments) can one perceive the deep and wondrous essence of the Tao—its 'nameless' state. Desire ties us to the sensory, 'named' world, so by emptying ourselves of desire, we can gain insight into the true, metaphysical nature of the Tao that lies beyond.

 

6. 常有欲以觀其徼 (cháng yǒu yù yǐ guān qí jiào)

o  Literal Meaning: Always be with desire to see its manifestations.

 

o  Commentary: '常有欲' (cháng yǒu yù) means 'constantly with desire.' In '以觀其徼' (yǐ guān qí jiào), '徼' (jiào) can mean 'border,' 'boundary,' or 'edge,' but in this context, it is often interpreted as 'the manifested form,' 'outward appearance,' or 'the phenomenal world.'

 

o  Interpretation: In contrast to the previous line, this verse suggests that when one possesses desire, one only sees the manifested appearance of the Tao—its 'named' state, the concrete phenomenal world, or its boundaries. Desire focuses our attention on sensory and individual phenomena, so in a state of desire, we only perceive the boundaries and forms of things (the concrete, phenomenal aspect). This explains the two different ways of perceiving the two aspects of the Tao.

 

7. 此兩者同出而異名 (cǐ liǎng zhě tóng chū ér yì míng)

o  Literal Meaning: These two are the same in origin, but differ in name.

 

o  Commentary: '此兩者' (cǐ liǎng zhě) means 'these two things.' Contextually, this refers to the 'nameless' and the 'named,' or the objects of perception: the 'mystery' (妙) seen without desire and the 'manifestation' (徼) seen with desire. '同出' (tóng chū) means 'to emerge together' or 'from the same source.' '而異名' (ér yì míng) means 'but have different names.'

 

o  Interpretation: The two aspects of the Tao—the 'nameless' origin and the 'named' manifestation—fundamentally originate from a single source (the Tao) but are called by different names (or concepts) for human perception and distinction. This implies that while the essence of the Tao is one, its appearances are diverse, and the duality of the phenomenal world is unified at its source.

 

8. 同謂之玄 (tóng wèi zhī xuán)

o  Literal Meaning: Together they are called the Profound Mystery.

 

o  Commentary: '同謂之玄' (tóng wèi zhī xuán) means 'together, they are called '玄' (xuán).' '謂之' (wèi zhī) is a structure meaning 'to call it...' '玄' (xuán) is an adjective meaning 'dark,' 'deep,' 'profound,' 'mysterious,' or 'unknowable.' In Eastern philosophy, it is often used to describe a truth so deep and profound that it is difficult to express in words.

 

o  Interpretation: Both aspects of the Tao, the 'nameless' and the 'named' (the unseen source and the manifest world), are referred to as 'profoundly mysterious' (玄). '玄' is a key adjective used to describe the essential state of the Tao or its workings, signifying a quality so deep and subtle that it cannot be fully grasped by human intellect or language.

 

9. 玄之又玄 (xuán zhī yòu xuán)

o  Literal Meaning: Profounder still than the Profound,

 

o  Commentary: '玄之又玄' (xuán zhī yòu xuán) means 'profoundness (玄) upon (又) profoundness (玄),' an expression used to emphasize something as 'extremely profound,' 'supremely mysterious,' or 'the utmost profound.'

 

o  Interpretation: The nature and function of the Tao are unimaginably deep and subtle, representing a realm of supreme mystery that transcends mere 'profoundness.' This line emphasizes the unfathomable depth of the Tao.

 

10. 眾妙之門 (zhòng miào zhī mén)

o  Literal Meaning: This is the gateway to all wonders.

 

o  Commentary: '眾妙' (zhòng miào) means 'all the wondrous things' or 'all mysterious phenomena,' connecting to the earlier '妙' (miào) and referring to all the marvelous phenomena in the world. '之門' (zhī mén) means 'the gate of,' signifying an entrance or origin from which things emerge.

 

o  Interpretation: The supremely profound Tao is the source and passageway from which all the wondrous and mysterious phenomena (眾妙) of the world arise. This concludes Chapter 1 by showing that all creation and change, and all the marvelous workings within them, originate from the Tao. It re-emphasizes that the Tao is the fundamental driving force of all things.

 

🌳 Overall Interpretation

 

The Tao Te Ching begins with this statement:

 

The 'Tao (道)', which we call the origin of all things, is not actually something we can explain with words or attach a name to. The moment you point to something and say, "This is the Tao," or define a concept as "This is the name of the Tao," it is no longer the entire, unchanging essence of the Tao, but merely a limited expression.

 

This is because the true beginning of everything is the 'nameless (無名)' itself—formless and undefinable. This nameless state is the origin before the universe, heaven, and earth came into being. Conversely, everything that we can see, touch, and name, which has form—the 'named (有名)'—is like the 'mother' that gives birth to and nurtures all things. Thus, the nameless (the formless origin) and the named (the tangible phenomenal world) are like two faces of the Tao.

 

So, how can we encounter and understand this Tao? Laozi says that of the two aspects of the Tao mentioned, it is only when we empty our minds of personal desires and attachments and achieve a state of tranquility that we can glimpse the deep and mysterious essence of the Tao—its 'wondrousness (妙)'. However, if our minds are filled with desire, we will not see the whole of the Tao, but only the outward appearance or boundaries of things ('徼', the manifested form). In other words, the aspect of the Tao we perceive depends on our state of mind.

 

What is crucial here is that these two seemingly different aspects of the Tao—the nameless origin and the named phenomenal world—actually come from a single source. Although we call them by different names or perceive them differently for convenience, they share the same root in essence.

 

And both of these aspects together are referred to as the 'Profound Mystery (玄)'—something so deep and subtle that it cannot be fully fathomed by human intellect. 'Profound Mystery' means more than just being mysterious; it refers to a realm of extreme depth and subtlety that human wisdom or language cannot possibly comprehend, a state of 'profoundness upon profoundness (玄之又玄).'

 

In conclusion, this supremely profound Tao is the fundamental 'gateway (門)' from which all the mysterious and wondrous phenomena (眾妙) in the world flow. The creation and transformation of all things, and all the wonders contained within them, begin from this Tao.

 

🌟 The Meaning and Importance of Chapter 1

Chapter 1 of the Tao Te Ching presents the following core ideas:

 

1. The Transcendence of the Tao: The Tao is an absolute and eternal reality that cannot be defined by human language and concepts. Anything that can be named is not the true Tao.
2. The Two Aspects of the Tao: The Tao is both the nameless (無名) origin, the beginning of Heaven and Earth, and the named (有名) mother, who gives birth to and nurtures all things. The essential non-being and the manifested being are two sides of the Tao.
3. The Difference in Perception: The essential wondrousness (妙) of the Tao can only be seen by emptying oneself of desire, while its manifested form (徼) is seen when one possesses desire. The perceived aspect of the Tao depends on the state of the perceiver.
4. Oneness and Profoundness: These two aspects (nameless/named, or mystery/manifestation) originate from a single source. This oneness and its workings are a realm of extreme depth and mystery known as 'Xuan' (玄).
5. The Source of All Things: This ultimate profoundness is the gateway, or source, from which all the wondrous and mysterious phenomena of the world emerge.

Chapter 1 serves as the most important key to understanding the entire Tao Te Ching. All subsequent chapters provide detailed explanations of how this 'unnamable Tao' operates within all things and how humans should live in accordance with it. It can be said that this is the chapter where the profoundness and paradoxical wisdom of the Tao Te Ching begin.