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Lastly, many passages of the Tao Te Ching are deliberately ambiguous. [60] [61] Since there is very little punctuation in Classical Chinese, determining the precise boundaries between words and sentences is not always trivial. Deciding where these phrasal boundaries are must be done by the interpreter. [60]
The c. 350 BCE Neiye (內業; translated as Inward Training) is the oldest Chinese received text describing Daoist breath meditation techniques and qi circulation. After the Guanzi, a political and philosophical compendium, included the Neiye around the 2nd century BCE, it was seldom mentioned by Chinese scholars until the 20th century, when it was reevaluated as a "proto-Daoist" text that ...
The Xiang'er (simplified Chinese: 想尔; traditional Chinese: 想爾; pinyin: Xiǎng'ěr; Wade–Giles: Hsiang 3-erh 3) is a commentary to the Daodejing that is best known for being one of the earliest surviving texts from the Way of the Celestial Master variant of Daoism. The meaning of the title is debated, but can be translated as 'thinking ...
In some Chinese translations of the New Testament, the word λόγος is translated as 道, in passages such as John 1:1, indicating that the translators considered the concept of Tao to be somewhat equivalent to the Hellenic concept of logos in Platonism and Christianity.
Every subsequent commentary, re-editing, and translation of the Tao Te Ching has absorbed some degree of influence from his work." [ 2 ] Heshang Gong provides what Kohn calls the "first evidence for Taoist meditation" and "proposes a concentrative focus on the breath for harmonization with the Tao ."
Some scholars have argued that the Daodejing prominently refers to a subtle universal phenomenon or cosmic creative power called Dào (literally "way" or "road"), using feminine and maternal imagery to describe it. [14] Dào is the natural spontaneous way that things arise and exist, it is the "organic order" of the universe.
The Daozang (Chinese: 道藏; pinyin: Dàozàng; Wade–Giles: Tao Tsang) is a large canon of Taoist writings, consisting of around 1,500 texts that were seen as continuing traditions first embodied by the Daodejing, Zhuangzi, and Liezi.
Liezi scholars have long recognized that it shares many passages with other pre-Han texts like the Zhuangzi, Daodejing, and Lüshi Chunqiu. Barrett says opinion is "divided as to whether it is an ancient work with later interpolations or a forgery confected from ancient sources."