The translation, introductory essays, comments, and notes by Wing-Tsit Chan are why this book was given to me by a Chinese friend, who knew the lack of such were serious omissions of the illustrated book 188 – Tao Te Ching. Wing-Tsit Chan (1901-1994) was one of the world’s leading scholars of Chinese philosophy and religion. (For books by Lao Tzu, click on his name.)

Wing-Tsit Chan’s Preface begins with the comment, “No one can understand China or be an intelligent citizen of the world without some knowledge of the Lao Tzu, also called the Tao-te ching (The Classic of the Way and Its Virtue), for it has modified Chinese life and thought throughout history and has become an integral part of world literature.” I feel the word intelligent is too strong – I think he should have used well-informed instead. This book has three parts: Part I – the Philosophy of Tao; Part II – Lao Tzu, the Man; and Part III – Lao Tzu, the Book.

I found the Philosophy of Tao to provide a concise introduction to Lao Tzu’s philosophy. “Chinese civilization and the Chinese character would have been utterly different if the book Lao Tzu had never been written. In fact, even Confucianism, the dominant system in Chinese history and thought, would not have been the same, for, like Buddhism, it has not escaped Taoist influence.” Wing-Tsit Chan often compares these three philosophical systems. The word Tao is best interpreted in context as ‘the Way’ and in Lao Tzu it connotes for the first time the metaphysical. “The concept of non-being is basic in Lao Tzu’s thought.” …”All things in the world come from being. And being comes from non-being.” …”On the surface non-being seems to be empty and devoid of everything. Actually, this is not the case. It is devoid of limitations, but not devoid of characteristics.” …”The chief subject of the book is how to live, including ethics, government, and diplomacy.” …”In short, the main objective of the book is the cultivation of virtue or ‘te’.” …”Tao advocated a life of plainness in which profit, cleverness, selfishness, and evil desires are all forsaken.” In common with Confucius, Lao Tzu “emphasizes the goodness of human nature and the potentiality of all to become sages.” Taoism’s greatest influence on Buddhism “lies in the Chinese development of Zen (Ch’an). Wing-Tsit Chan believes that Taoist religion was “a degeneration rather than a development, for the religion appropriated some Taoist ideas, twisted its doctrines, made the man Lao Tzu its spiritual founder, and turned the book Lao Tzu into its Bible for a purpose alien to the philosophy of Lao Tzu.” He also feels that “Regardless of what shapes things in China may take in the future, the Lao Tzu will continue to be a source of inspiration for the Chinese and perhaps for the rest of the world as well.”

As for Lao Tzu, the man, in Part II Wing-Tsit Chan begins with “Few controversies in modern Chinese history have lasted longer and involved more scholars than that concerning Lao Tzu, the man, and Lao Tzu, the book. …”the battle is still continuing, both in China and in the West.” It continues yet today, I’ve been told. Whether Lao Tzu lived in the sixth or fourth century BC is still an ongoing dispute. It is important to realize that “Taoism arose in opposition to existing practices and systems on the one hand, and, on the other, offered a new way of life that is as challenging as it is profound.” So Part II is all scholarly speculation, which I found to be far less interesting than Parts I and III.

Lao Tzu, the book, consists of 81 “chapters” of verse, some as short as four lines and none are as long as a page. Depending on a translator’s choice of English words, the Book’s length is only between about 5,000 and 6,000 words, but it is anything but a quick read. Many of the 81 chapters are advice for China’s rulers during Lao Tzu’s lifetime, but most express his philosophy. One example of his concept of non-being is when it takes the simple form of emptiness, such as that of Ch 11:

Thirty spokes are united around the hub to make a wheel, but it is on its non-being that the utility of the carriage depends.
Clay is molded to form a utensil, but it is on its non-being that the utility of the utensil depends.
Doors and windows are cut out to make a room, but it is on its non-being that the utility of the room depends.
Therefore turn being into advantage, and turn non-being into utility.

As Wing-Tsit Chan comments, “…non-being – the hole in the hub, the hollowness of a utensil, the empty space in the room – is here conceived not as nothingness but as something useful and advantageous.

“Contentment is a major tenet of Lao Tzu’s teaching, and this teaching has exerted a tremendous influence on the Chinese people. It reinforces the Confucian doctrine of moderation.” These comments are about Ch 46:

When Tao prevails in the world, galloping horses are turned back to fertilize (the fields with their dung).
When Tao does not prevail in the world, war horses thrive in the suburbs.
There is no calamity greater than lavish desires.
There is no greater guilt than discontentment.
And there is no greater disaster than greed.
He who is contented with contentment is always contented.

Wing-Tsit Chan's Comment n Ch 46 also says ”There is no idea of total self-denial. The main point is to know where to stop.” I think this is a good place to end my review. I highly recommend this book. It can enlighten you.