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The Ten Precepts of Taoism were outlined in a short text that appears in Dunhuang manuscripts (DH31, 32), the Scripture of the Ten Precepts (Shíjiè jīng 十戒經). The precepts are the classical rules of medieval Taoism as applied to practitioners attaining the rank of Disciple of Pure Faith (qīngxīn dìzǐ 清心弟子).
The Tao Te Ching is a text of around 5,162 to 5,450 Chinese characters in 81 brief chapters or sections (章). There is some evidence that the chapter divisions were later additions—for commentary, or as aids to rote memorisation—and that the original text was more fluidly organised.
Tao Te Ching chapters 18 and 19 parallel ci ("parental love") with xiao (孝 "filial love; filial piety"). Wing-tsit Chan [3] believes "the first is the most important" of the Three Treasures, and compares ci with Confucianist ren (仁 "humaneness; benevolence"), which the Tao Te Ching (e.g., chapters 5 and 38) mocks.
The Ch'ing Ching Ching, in Taoist Texts: Ethical, Political and Speculative, Frederic H. Balfour, Trübner and Co, 1884 Tao – The Way: Special Edition , ELPN Press, 2005 ISBN 1-934255-13-0 Qingjing jing, Scripture of Clarity and Quiescence, Livia Kohn in The Encyclopedia of Taoism , Routledge, 2007, p. 800–801
The Tao Te Ching, written sometime before the 4th century BC, suggests a less mystical Chinese cosmogony and has some of the earliest allusions to creation. There was something featureless yet complete, born before heaven and earth; Silent—amorphous—it stood alone and unchanging. We may regard it as the mother of heaven and earth.
Laozi is regarded to be a manifestation of Daode Tianzun who authored the classic Tao Te Ching. He is traditionally regarded as the founder of Taoism, intimately connected with "primordial" (or "original") Taoism. Popular ("religious") Taoism typically presents the Jade Emperor as the official head deity.
Wang Bi's most important works are commentaries on Laozi's Tao Te Ching and the I Ching. The text of the Tao Te Ching that appeared with his commentary was widely considered the best copy of this work until the discovery of the Han-era Mawangdui texts in 1973. He was a scholar of Xuanxue.
Translating the fundamental Taoist word Tao ("way; path; principle") as English God is a conspicuous peculiarity of Ware's Baopuzi version. The Introduction gives a convoluted Christian justification, first quoting J.J.L. Duyvendak's translation of Tao Te Ching 25, "Its rightful name I do not know, but I give It the sobriquet Tao (= God). If a ...