道德经第1章：道可道，非常道
Dao De Jing Chapter 1 – The Tao that can be told is not the eternal Tao
道德经第1章作为全书的开篇，奠定了道家哲学的思想基础。本章通过'道'与'名'的辩证关系，揭示了宇宙本体的不可言说性和超越性。老子在此提出了'常道'与'非常道'的区分，引导读者超越表象认知，探索本质真理。
Dao De Jing Chapter 1 serves as the foundation of Taoist philosophy, establishing the fundamental principles through the dialectical relationship between 'Tao' and 'name'. Lao Tzu distinguishes between the eternal Tao and the expressible Tao, guiding readers to transcend superficial understanding and explore essential truth.
一、原文与版本对比 / Original Text & Versions
本章主要参考三个历史版本：王弼本（通行本，魏晋时期）、帛书本（汉代马王堆出土）、楚简版（战国时期郭店楚墓出土）。不同版本在文字和表述上存在细微差异。 This chapter primarily draws from three historical versions: the Wang Bi edition (the standard version from the Wei–Jin period), the Mawangdui Silk Manuscript edition (excavated from the Western Han Mawangdui tombs),and the Guodian Bamboo Slip edition (excavated from a Warring States–period Chu tomb in Guodian). These versions show subtle differences in wording and expression.”
| 版本 / Version | 中文原文 / Chinese Text | 拼音 / Pinyin | 英文翻译 / English Translation |
|---|---|---|---|
| 王弼本 (通行本) | 道可道，非常道 | dào kě dào, fēi cháng dào | The Tao that can be told is not the eternal Tao |
| 帛书本 | 道可道也，非恒道也 | dào kě dào yě, fēi héng dào yě | The Tao that can be spoken of is not the constant Tao |
| 楚简版 | 道可道也，非恒道也 | dào kě dào yě, fēi héng dào yě | The Tao that can be spoken of is not the constant Tao |
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版本差异分析： 王弼本使用'常'字，而帛书本和楚简本使用'恒'字。汉代为避文帝刘恒讳，将'恒'改为'常'。'恒'更强调永恒不变的本质，'常'则侧重常规恒常之意。
Version Differences: Wang Bi version uses 'chang' while Boshu and Chujian versions use 'heng'. During Han Dynasty, 'heng' was replaced with 'chang' to avoid Emperor Wen's name taboo. 'Heng' emphasizes eternal and unchanging nature, while 'chang' focuses on regular constancy. |
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| 王弼本 (通行本) | 无名天地之始；有名万物之母 | wú míng tiān dì zhī shǐ; yǒu míng wàn wù zhī mǔ | The nameless is the beginning of heaven and earth; The named is the mother of ten thousand things |
| 帛书本 | 无名，万物之始也；有名，万物之母也 | wú míng, wàn wù zhī shǐ yě; yǒu míng, wàn wù zhī mǔ yě | The nameless is the beginning of all things; The named is the mother of all things |
| 楚简版 | 无名，万物之始也；有名，万物之母也 | wú míng, wàn wù zhī shǐ yě; yǒu míng, wàn wù zhī mǔ yě | The nameless is the beginning of all things; The named is the mother of all things |
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版本差异分析： 王弼本作'天地之始'，而帛书本和楚简本作'万物之始'。'天地'强调宇宙宏观层面，'万物'则包含一切存在物，后者可能更接近老子原意。
Version Differences: Wang Bi version uses 'heaven and earth's beginning' while Boshu and Chujian versions use 'all things' beginning. 'Heaven and earth' emphasizes cosmic macro level, while 'all things' includes all existences, possibly closer to Lao Tzu's original intention. |
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| 王弼本 (通行本) | 故常无欲，以观其妙；常有欲，以观其徼 | gù cháng wú yù, yǐ guān qí miào; cháng yǒu yù, yǐ guān qí jiǎo | Ever desireless, one can see the mystery; Ever desiring, one can see the manifestations |
| 帛书本 | 故恒无欲也，以观其妙；恒有欲也，以观其所徼 | gù héng wú yù yě, yǐ guān qí miào; héng yǒu yù yě, yǐ guān qí suǒ jiǎo | Therefore constantly without desire, to observe its mystery; Constantly with desire, to observe its manifestations |
| 楚简版 | 故恒无欲也，以观其妙；恒有欲也，以观其所徼 | gù héng wú yù yě, yǐ guān qí miào; héng yǒu yù yě, yǐ guān qí suǒ jiǎo | Therefore constantly without desire, to observe its mystery; Constantly with desire, to observe its manifestations |
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版本差异分析： 王弼本省略'也'字，句式更为简洁。帛书本和楚简本在'徼'前加'所'字，使'观其所徼'的指向更明确，强调观察欲望所指向的具体边界和现象。
Version Differences: Wang Bi version omits the particle 'ye', making the sentence more concise. Boshu and Chujian versions add 'suo' before 'jiao', making 'observe its manifestations' more specific, emphasizing observation of the concrete boundaries and phenomena that desires point to. |
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二、核心主题解析 / Key Themes & Philosophical Analysis
1. 道的不可言说性 / The Ineffability of Tao
道德经第1章开篇即提出'道可道，非常道'的著名命题，确立了道家哲学中'道'的超越性和不可言说性。这里的'道'具有双重含义：一方面指宇宙的本源和规律，另一方面指言语表达。老子认为，真正的、永恒的道是无法用语言完全描述的，任何被言说的道都已经失去了其完整性和本质性。这种思想反映了道家对语言局限性的深刻认识，语言作为人为的符号系统，只能描述相对、有限的现象世界，而无法把握绝对、无限的宇宙本体。老子通过这种表述，引导人们超越语言文字的束缚，通过直觉和体悟来接近道的真谛。这种对语言批判的态度，与后来禅宗的'不立文字'思想有着内在的联系，也影响了中国传统文化中强调'意在言外'的审美取向。
The opening statement 'The Tao that can be told is not the eternal Tao' establishes the transcendent and ineffable nature of Tao in Taoist philosophy. The term 'Tao' carries dual meanings: it refers both to the cosmic origin and universal principle, and to verbal expression. Lao Tzu suggests that the true, eternal Tao cannot be fully captured by language - any Tao that can be articulated has already lost its completeness and essential nature. This reflects Taoism's profound understanding of language's limitations. As an artificial symbolic system, language can only describe relative, finite phenomenal world but cannot grasp the absolute, infinite cosmic reality. Through this proposition, Lao Tzu guides people to transcend the constraints of language and approach the truth of Tao through intuition and personal realization. This critical attitude toward language shares intrinsic connections with Chan Buddhism's 'not establishing words and letters' philosophy and has influenced the Chinese cultural tradition that emphasizes 'meaning beyond words' in aesthetic appreciation. The concept demonstrates how Taoism challenges conventional ways of knowing and encourages direct experiential understanding rather than conceptual comprehension.
与原文的对应（中文）：直接来源于'道可道，非常道'的经文表述，体现了道家对语言表达局限性的根本认识
Relation to the text (English): Directly derived from the textual statement 'The Tao that can be told is not the eternal Tao', reflecting Taoism's fundamental recognition of language's limitations in expression
2. 有与无的辩证关系 / Dialectical Relationship Between Being and Non-being
本章通过'无名天地之始；有名万物之母'的论述，建立了道家哲学中'有'与'无'的核心辩证关系。这里的'无'并非绝对的虚空，而是指道未分化、未具形的原始状态，是天地万物的本源；'有'则指道分化、具形后的状态，是万物生成的直接原因。老子认为，'无'和'有'虽然名称不同，但都源于同一个道，两者相互依存、相互转化。'常无欲，以观其妙；常有欲，以观其徼'进一步阐述了通过无欲状态可以观察道的玄妙本质，通过有欲状态可以观察道的具体显现。这种辩证思维打破了非此即彼的二元对立，建立了既对立又统一的哲学框架。后来王弼在注释中发展了这一思想，提出'有之所始，以无为本'的命题，深刻影响了魏晋玄学的发展。这种有无相生的思想不仅具有哲学意义，也为中国传统艺术中的虚实相生、计白当黑等美学原则提供了理论基础。
Through the statement 'The nameless is the beginning of heaven and earth; The named is the mother of ten thousand things', this chapter establishes the core dialectical relationship between 'being' and 'non-being' in Taoist philosophy. Here, 'non-being' does not mean absolute emptiness but refers to the primordial state of Tao before differentiation and formation - the origin of heaven, earth and all things. 'Being' refers to the state after Tao's differentiation and formation - the direct cause of all things' generation. Lao Tzu suggests that although 'non-being' and 'being' have different names, they both originate from the same Tao and are interdependent and mutually transformative. 'Ever desireless, one can see the mystery; Ever desiring, one can see the manifestations' further elaborates how through desireless state one can observe Tao's mysterious essence, while through desiring state one can observe Tao's concrete manifestations. This dialectical thinking breaks the either-or binary opposition and establishes a philosophical framework of both opposition and unity. Later, Wang Bi developed this idea in his commentary, proposing that 'the beginning of being is based on non-being', which profoundly influenced the development of Wei-Jin metaphysics. This concept of mutual generation between being and non-being not only carries philosophical significance but also provides theoretical foundation for aesthetic principles in traditional Chinese art, such as mutual generation of void and substance, and treating blank space as substantive elements.
与原文的对应（中文）：基于'无名天地之始；有名万物之母'和'此两者，同出而异名'的经文内容
Relation to the text (English): Based on the textual content 'The nameless is the beginning of heaven and earth; The named is the mother of ten thousand things' and 'These two spring from the same source but differ in name'
3. 玄同的哲学境界 / Philosophical Realm of Mysterious Unity
本章以'玄之又玄，众妙之门'作结，提出了道家独特的'玄同'哲学境界。'玄'在道家哲学中具有特殊含义，既指幽深微妙、不可测度的状态，也指对立统一的辩证关系。'同谓之玄'表明有与无虽然表面不同，但在更深层次上具有统一性，这种统一性就是'玄'。'玄之又玄'则强调这种统一性的无限层次和深度，暗示对道的认识是一个不断深入、永无止境的过程。'众妙之门'指出这种玄同境界是通向一切奥秘的门径，是认识宇宙万物根本规律的关键。这种玄同思想打破了常规的逻辑思维和概念分别，倡导一种整体性、直觉性的认知方式。在后来的道家发展中，这种思想演变为'齐物'、'坐忘'等修养方法，强调消除主观分别心，达到与道合一的境界。玄同哲学不仅影响了中国的哲学思想，也对道教的内丹修炼、禅宗的顿悟学说产生了深远影响，成为东方智慧中独特的认识论和方法论。
The chapter concludes with 'Darkness within darkness, the gate to all mystery', proposing Taoism's unique philosophical realm of 'mysterious unity'. In Taoist philosophy, 'xuan' (mysterious/dark) carries special meaning, referring both to the profound, subtle, immeasurable state and to the dialectical relationship of unity in opposition. 'This appears as darkness' indicates that although being and non-being appear different superficially, they possess unity at a deeper level - this unity is 'xuan'. 'Darkness within darkness' emphasizes the infinite layers and depth of this unity, suggesting that understanding Tao is a continuously deepening, endless process. 'The gate to all mystery' points out that this realm of mysterious unity is the gateway to all mysteries, the key to understanding the fundamental laws of cosmic phenomena. This concept of mysterious unity breaks conventional logical thinking and conceptual distinctions, advocating a holistic, intuitive way of cognition. In later Taoist development, this thought evolved into cultivation methods like 'equalizing things' and 'sitting in forgetfulness', emphasizing elimination of subjective discrimination to achieve unity with Tao. The philosophy of mysterious unity not only influenced Chinese philosophical thought but also profoundly impacted Taoist internal alchemy and Chan Buddhism's sudden enlightenment theory, becoming a unique epistemology and methodology in Eastern wisdom traditions that transcends ordinary cognitive patterns and embraces paradoxical understanding.
与原文的对应（中文）：直接对应'同谓之玄。玄之又玄，众妙之门'的结语部分
Relation to the text (English): Directly corresponds to the concluding passage 'This appears as darkness. Darkness within darkness. The gate to all mystery'
三、现代生活中的应用 / Practical Meaning in Modern Life
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领导力发展 / Leadership Development
道德经第1章的哲学思想为现代领导力提供了深刻启示。'道可道，非常道'提醒领导者，真正的领导智慧无法完全用规则和公式表达，需要超越表面技巧，培养直觉洞察力。'无名天地之始'启示领导者应注重组织的文化建设和价值观塑造这些'无形'要素，而非仅仅关注有形指标。通过'常无欲以观其妙'，领导者可以培养清静心态，洞察事物本质和发展趋势；通过'常有欲以观其徼'，可以明确目标导向，推动具体工作。这种辩证思维帮助领导者在复杂环境中保持平衡，既把握大局又关注细节。
The philosophical insights from Tao Te Ching Chapter 1 offer profound inspiration for modern leadership development. 'The Tao that can be told is not the eternal Tao' reminds leaders that genuine leadership wisdom cannot be fully expressed through rules and formulas - it requires transcending superficial techniques and cultivating intuitive insight. 'The nameless is the beginning of heaven and earth' inspires leaders to focus on organizational culture building and value shaping - these 'intangible' elements - rather than merely concentrating on tangible metrics. Through 'ever desireless, one can see the mystery', leaders can cultivate a clear and calm mindset to perceive the essence of matters and development trends; through 'ever desiring, one can see the manifestations', they can maintain goal orientation and drive concrete work. This dialectical thinking helps leaders maintain balance in complex environments, grasping both the big picture and paying attention to details. The concept of mysterious unity encourages leaders to embrace paradoxes and contradictions in organizational life, recognizing that apparent opposites often complement each other in creating sustainable success.
- 定期进行冥想或静坐，培养'无欲'的清明心态
- 在决策前留出'空白时间'，避免被既有框架束缚
- 建立组织核心价值观这些'无名'的软实力
- 平衡长期愿景('观其妙')与短期目标('观其徼')
- 学习在不确定性中保持开放和适应性
- Practice regular meditation or quiet sitting to cultivate 'desireless' clear mindset
- Allow 'blank time' before decisions to avoid being constrained by existing frameworks
- Establish organizational core values - these 'nameless' soft powers
- Balance long-term vision ('observe the mystery') with short-term goals ('observe the manifestations')
- Learn to maintain openness and adaptability in uncertainty
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个人修行与心理健康 / Personal Cultivation and Mental Health
道德经第1章为现代人的心理健康和个人成长提供了古老而智慧的指导。'道可道，非常道'提醒我们，生命的真谛无法完全用概念把握，需要超越思维局限，通过体验和感悟来接近。'有欲'和'无欲'的交替运用，对应现代心理学中的专注模式与发散模式，帮助我们在目标追求与内在平静之间找到平衡。通过实践'常无欲以观其妙'，我们可以培养正念觉察，减少焦虑和执着；通过'常有欲以观其徼'，可以保持生活方向和成就感。这种修行不是逃避现实，而是在深入现实中获得超越。
Tao Te Ching Chapter 1 provides ancient yet wise guidance for modern mental health and personal growth. 'The Tao that can be told is not the eternal Tao' reminds us that the truth of life cannot be fully grasped through concepts - it requires transcending thinking limitations and approaching through experience and realization. The alternating application of 'desiring' and 'desireless' corresponds to focused mode and diffuse mode in modern psychology, helping us find balance between goal pursuit and inner peace. By practicing 'ever desireless, one can see the mystery', we can cultivate mindful awareness, reducing anxiety and attachment; through 'ever desiring, one can see the manifestations', we can maintain life direction and sense of achievement. This cultivation is not about escaping reality but about attaining transcendence through deep engagement with reality. The philosophy encourages embracing life's paradoxes and mysteries rather than seeking simplistic answers, fostering psychological resilience and wisdom in navigating life's complexities.
- 每天安排'无欲'时间进行正念练习
- 学习在目标追求中保持超然心态
- 记录并反思自己的'有欲'和'无欲'状态
- 通过艺术、自然体验等非语言方式滋养心灵
- 培养对生命奥秘的敬畏和好奇心
- Schedule daily 'desireless' time for mindfulness practice
- Learn to maintain detachment while pursuing goals
- Journal and reflect on your 'desiring' and 'desireless' states
- Nourish the spirit through non-verbal ways like art and nature experiences
- Cultivate reverence and curiosity toward life's mysteries
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创新与问题解决 / Innovation and Problem Solving
道德经第1章的辩证思维为现代创新和复杂问题解决提供了独特方法论。'有'与'无'的互动关系启示我们，创新往往发生在既定框架('有')与未知可能性('无')的交界处。通过'常无欲以观其妙'，创新者可以暂时放下既定假设和解决方案，保持开放心态，洞察问题的本质和新的可能性；通过'常有欲以观其徼'，可以将创意转化为具体方案和可执行步骤。'玄之又玄'的思维鼓励突破常规逻辑，在看似矛盾的概念间建立新的连接，这正是创造性思维的核心。
The dialectical thinking in Dao De Jing Chapter 1 offers unique methodology for modern innovation and complex problem solving. The interactive relationship between 'being' and 'non-being' reveals that innovation often occurs at the intersection of established frameworks ('being') and unknown possibilities ('non-being'). Through 'ever desireless, one can see the mystery', innovators can temporarily set aside existing assumptions and solutions, maintaining open mindset to perceive the essence of problems and new possibilities; through 'ever desiring, one can see the manifestations', they can transform ideas into concrete plans and executable steps. The thinking of 'darkness within darkness' encourages breaking conventional logic and establishing new connections between seemingly contradictory concepts, which is precisely the core of creative thinking. This approach helps overcome cognitive fixedness and embrace the ambiguous, paradoxical nature of truly innovative breakthroughs.
- 在创意阶段刻意'忘记'已知解决方案
- 运用'有-无'思维分析问题的显性和隐性维度
- 建立允许失败和探索的安全空间
- 练习在矛盾需求间寻找创造性整合
- 定期进行'跨界'学习和灵感采集
- Deliberately 'forget' known solutions during creative phases
- Apply 'being-non-being' thinking to analyze both explicit and implicit dimensions of problems
- Create safe spaces that allow failure and exploration
- Practice finding creative integration between contradictory needs
- Regularly engage in cross-boundary learning and inspiration gathering
常见问题 / Frequently Asked Questions
问题 1：为什么说'道可道，非常道'？这句话的真正含义是什么？ / Why does it say 'The Tao that can be told is not the eternal Tao'? What is the true meaning of this statement?
'道可道，非常道'是道德经第1章的核心命题，其真正含义在于揭示语言的局限性和道的超越性。第一个'道'指宇宙的本体和终极真理，第二个'道'是言说、表达的意思。老子认为，任何被语言描述的道都已经经过了人为的概念化和简化，失去了其完整、鲜活、动态的本质。真正的道是无限的、整体的、不断变化的，而语言是有限的、分析的、相对固定的工具。这并非否定语言的价值，而是提醒我们不要将概念等同于实在，要透过语言文字体会言外之意。这种思想与现代哲学中的语言批判和东方'得意忘言'的传统一脉相承。
'The Tao that can be told is not the eternal Tao' is the core proposition of Tao Te Ching Chapter 1, whose true meaning lies in revealing language's limitations and Tao's transcendence. The first 'Tao' refers to cosmic reality and ultimate truth, while the second 'Tao' means speaking and expressing. Lao Tzu suggests that any Tao described by language has undergone conceptualization and simplification, losing its complete, vibrant, dynamic essence. The true Tao is infinite, holistic, and constantly changing, while language is a finite, analytical, relatively fixed tool. This doesn't deny language's value but reminds us not to equate concepts with reality, encouraging us to perceive meaning beyond words through language. This thought shares continuity with modern philosophical language critique and the Eastern tradition of 'grasping the meaning while forgetting the words'.
问题 2：'有'和'无'在道德经第1章中具体指什么？它们是什么关系？ / What do 'being' and 'non-being' specifically refer to in Tao Te Ching Chapter 1? What is their relationship?
在道德经第1章中，'无'指道未分化、未具形的原始状态，是天地万物的本源和可能性；'有'指道分化、具形后的状态，是万物生成的具体实现。'无名天地之始'表明'无'是宇宙的原始起点，'有名万物之母'表明'有'是万物产生的直接原因。两者并非对立排斥，而是相互依存、相互转化的辩证关系。'此两者，同出而异名'明确指出它们都源于同一个道，只是名称不同。这种关系类似于现代物理学中的波粒二象性，或者哲学中的本质与现象关系。老子通过这种辩证思维，打破了非此即彼的二元论，建立了更加丰富、动态的宇宙观。
In Tao Te Ching Chapter 1, 'non-being' refers to Tao's undifferentiated, unformed primordial state - the origin and possibility of heaven, earth and all things; 'being' refers to Tao's differentiated, formed state - the concrete realization of all things' generation. 'The nameless is the beginning of heaven and earth' indicates that 'non-being' is the cosmic primordial starting point, while 'the named is the mother of ten thousand things' shows that 'being' is the direct cause of all things' production. The two are not opposing and exclusive but exist in interdependent, mutually transformative dialectical relationship. 'These two spring from the same source but differ in name' clearly states they both originate from the same Tao, only with different names. This relationship resembles wave-particle duality in modern physics or the essence-phenomenon relationship in philosophy. Through this dialectical thinking, Lao Tzu breaks either-or dualism and establishes a richer, more dynamic cosmology.
问题 3：如何理解'玄之又玄，众妙之门'？这对现代人有什么实际意义？ / How to understand 'Darkness within darkness, the gate to all mystery'? What practical significance does this have for modern people?
'玄之又玄，众妙之门'是道德经第1章的结语，具有深刻的哲学内涵和实践意义。'玄'指幽深微妙、超越常规认知的状态，也指对立统一的辩证关系。'玄之又玄'强调这种微妙性的无限层次和深度，暗示对道的认识是一个不断深入、永无止境的过程。'众妙之门'指出这种玄同境界是通向一切奥秘的门径。对现代人而言，这提醒我们：第一，要承认认知的有限性，保持谦卑和学习心态；第二，要突破非黑即白的思维模式，接纳复杂性和矛盾性；第三，要通过直觉和体悟补充理性分析，培养整体性认知；第四，要在快节奏生活中保留沉思和内省的空间。这种智慧帮助我们应对现代社会的复杂性，在信息过载中保持心灵清明。
'Darkness within darkness, the gate to all mystery' is the concluding statement of Tao Te Ching Chapter 1, carrying profound philosophical implications and practical significance. 'Darkness/mysterious' refers to the profound, subtle state beyond conventional cognition, and also the dialectical relationship of unity in opposition. 'Darkness within darkness' emphasizes the infinite layers and depth of this subtlety, suggesting that understanding Tao is a continuously deepening, endless process. 'The gate to all mystery' indicates that this realm of mysterious unity is the gateway to all mysteries. For modern people, this reminds us: first, to acknowledge cognitive limitations and maintain humble learning attitude; second, to break either-or thinking patterns and embrace complexity and contradiction; third, to supplement rational analysis with intuition and realization, cultivating holistic cognition; fourth, to preserve space for contemplation and introspection in fast-paced life. This wisdom helps us cope with modern society's complexity and maintain mental clarity amidst information overload.
总结 / Summary of Dao De Jing Chapter 1
道德经第1章确立了道家哲学的核心框架：通过'道可道，非常道'揭示终极真理的不可言说性；通过'有'与'无'的辩证关系阐述宇宙生成论；通过'玄同'思想指向超越对立的整体认知。本章为后续八十章奠定了思想基础，强调直觉体悟、辩证思维和与道合一的修行方向。
Tao Te Ching Chapter 1 establishes the core framework of Taoist philosophy: revealing the ineffability of ultimate truth through 'The Tao that can be told is not the eternal Tao'; expounding cosmogony through the dialectical relationship between 'being' and 'non-being'; pointing to holistic cognition beyond opposition through the concept of 'mysterious unity'. This chapter lays the ideological foundation for subsequent eighty chapters, emphasizing intuitive realization, dialectical thinking, and the cultivation direction of unity with Tao.
关键词：道, 名, 有, 无, 玄, 妙, 徼, 天地之始, 万物之母, 众妙之门
Key concepts: Tao, Name, Being, Non-being, Mysterious, Mystery, Manifestations, Beginning of heaven and earth, Mother of ten thousand things, Gate to all mystery