Lao-tzu > Tao-te ching
Tao-te ching: Foreword
Tao-te ching Resources:
The complete English version translated by James Legge
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One should know that there are a lot of translations from Tao-te ching and they differ considerably from one another, even if they also have some things in
common. Similarities rather originate in the fact that translators have generally used the same sources considered legitimate. But we think there are no legitimate sources for translating this work yet, all the more so as the Chinese sources, for example, bear a strong Confucian scent. In fact, whether in China or elsewhere, nowadays
Translating this peerless spiritually significant writing - beside ...The written characters of the Chinese language are not representation of words but symbols of the ideas, and their combination within a composition is not a representation of what the writer meant, but of what he thought.
That is why a literal (word by word) translation of the writing is practically impossible. And so
...Whereas symbolic characters have related [translator's] mind to the author's, he [the translator] is free to render the respective idea in the most suitable manner he chooses (1).
Unfortunately, it doesn't even dawn on anyone nowadays to place himself into the author's state of mind. The translations at hand claim to be literal, which is - we've seen that - impossible! Let us give an example of the significant alterations that appear between versions when we use the "method" noticed by Legge. In the last paragraph of chapter #81 we read:
The Sage does not accumulate (for himself). The Tao of Heaven We must admit that, at a first glance, the translation seems correct, since it doesn't deviate from what we should expect from the text involved. In fact, here (too) it's about something completely different. The wise man doesn't do anything for others no matter the circumstances. Harmony with Tao implies adapting and adjusting personal behavior in keeping with the momentary trends. There are moments
favorable for action, as well as moments favorable for non-action, or seclusion. This is how the case stands in this fragment, too. Therefore, the correct translation should read like this:
When everything around is harmony We have to admit that this translation is different. It takes into account the author's
.(2)
He lives for other people,
And grows richer himself;
He gives to other people,
And has greater abundance.
Blesses, but does not harm.
The Way of the Sage
Accomplishes, but does not contend
The wise man doesn't live for him.
[He gets out of his house ready to offer a helping hand]
He's content to do a lot of good for other people
And the more he gives, the richer he gets.
Thus he adapts himself to the course of events (Tao or Way of Heaven).
Notes:
1. I-ching - Book of Changes, translated by James Legge, p. XIX.
2. Lin Yutang's version.
3. Yang-tzu's bitter remark is edifying now: "You have been practicing the master's doctrine for so long, and yet you are not able to understand it. How sad!" (quoted from Lie tseu, Le vrai classique du vide parfait [The Classic of Perfect Emptiness], French version by Benedykt Grynpas, p. 245.)
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