The Daoist Canon

Any study of Dàoism is a paradox. The first line of the Dàodé Jing declares: "The way that can be spoken of is not the constant way." This inherent contradiction—attempting to define the indefinable—lies at the heart of the tradition. Yet it is precisely this tension that makes Dàoism so rich and enduring. Born in the tumultuous Warring States Period, Dàoism emerged as the mystical counterpart to Confucianism, looking beyond social convention to the unnameable principle of the cosmos. We begin with the three philosophical pillars: the Dàodé Jing ot Tao te Ching (presented in two translations by Legge and Giles), the allegorical Zhuangzi or Chuang Tsu, and the practical Lièzi or Lieh Tzu (including the radical "Yáng Zhu's Garden of Pleasure"). From these roots, the canon expands to include works of Huáng-Lao thought synthesizing cosmology with statecraft in the Sunzi Bingfa, (Art Of War), Yì Jing (I Ching), Sù Shu, Hóng Liè Zhuàn, Yinfú Jing, and the Dàtóng Jing. The medieval period gives us revealed scriptures as Dàoism evolves into a comprehensive religion through temple inscriptions, talismanic texts like the Chìwén Dòng, liturgical works such as the Yùshu Jing, and Laozi Miào Bei. The Sòng dynasty saw a turn toward internal alchemy and meditative practice in the Taixí Jing, Xinyìn Jing, and Qingjìng Jing, and towards moral guidance through morality books in the Tàishàng Ganyìng Pian, Yinzhì Wén, and Dàtóng Jing. Aside from the texts themselves, this volume includes two essays by James Legge explore Dàoism's origins and core beliefs, a glossary of terms, and extensive introductions to Dàoism, the works, and the four translators, Giles, Legge, Balfour, and Forke, creating an indispensable resource for anyone seeking the depth and wisdom of the Dào. Includes ????,????,??,??,??,???,???,???,???,???,???,???,???,???,???,??,?????