04道德经英译本85种-第28节
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He who is intelligent is not quarrelsome； He who is quarrelsome is not intelligent。
He who is wise is not pretentious； He who is pretentious is not wise。
Therefore the intelligent man does not struggle to achieve for himself。 The more useful he is to others； the more his needs will be cared for by those repeatedly benefited by his yielding。
Nature's way is to produce good without evil。 The intelligent man's way is to accept and follow Nature rather than to oppose Nature。
English_Balfour_TTK
Das Tao Te King von Lao Tse
Chinese … English by
Frederic Henry Balfour； 1884
Vorwort/Foreword
IT is only after some years of hesitation that I have undertaken a new version of the Tao Tê Ching。 The task has already been performed by Julien； Chalmers； Strauss； Pl？nckner； and Legge； most of whom； at any rate； are scholars of the first water。 But it occurs to me梐nd with all deference I make the avowal梩hat one prime defect lies at the root of every translation that has been published hitherto； and this is； that not one seems to have been based solely and entirely on commentaries furnished by members of the Taoist school。 The Confucian element enters largely into all； and here； I think； an injustice has been done to Lao Tsze。 To a Confucianist； the Taoist system is in every sense of the word a heresy； and a commentator holding this opinion is surely not the best expositor。 It is as a grammarian rather than as a philosopher that a member of the Ju…chia deals with the Tao Tê Ching； he gives the sense of a passage according to the syntactical construction rather than according to the genius of the philosophy itself； and in attempting to explain the text by his own canons instead of by the canons of Taoism； he mistakes the superficial and apparently obvious meaning for the hidden and esoteric interpretation。 One of the greatest reproaches levelled at the Taoist system by Confucian scholars is the alleged scorn of ethical morality attributed to Lao Tsze and his followers。 They have been represented as ascribing all the troubles and vices of China to the example of Yao and Shun； and to the doctrines respecting benevolence； rectitude； ceremonies； and music enforced by the Sages who immediately succeeded them。 Lü Tsu； in his commentary； vehemently controverts this theory； and strives to prove； not only that Taoism and Confucianism are at one upon such points； but that the latter is actually based upon the former梑eing a mere carrying…out in practice； a careful systematising； as it were； of the radical doctrines of Lao Chün。 The fact that I have entirely discarded all assistance from commentators of the Confucian school is my only excuse for coming forward with a new translation of this important classic。 The version now presented is based solely upon the commentaries of Lü Ch憉n…yang； commonly called Lü Tsu； the well…known Taoist patriarch of the eighth century of our era； and his guidance I have followed throughout。 I candidly admit that this has not been done without some effort。 It was no means easy； at first； to reject what appeared to be the plain； clear； unmistakeable meaning of the text梐 meaning； too； endorsed by many eminent Chinese scholars； such as Chu Hsi； Liu Chieh…fu； Wang Pi； and Su Tsze…yu； and adopted by Legge； Julien； and Chalmers梚n favour of an interpretation at once far…fetched and obscure。 But I felt that I was after all under the guidance of a disciple； and not a critic； of the Master； and although many passages which before stood out distinctly enough are now dimmed by mysticism； I cannot help thinking that we have advanced a step towards the comprehension of their true significance。 There are other passages the existing translations of which； apart from questions of commentary； I believe to be entirely； and indeed palpably； wrong； and of these I now offer a new rendering with confidence。 The versions of Julien and Chalmers have lain beside me； and I have constantly referred to them； but far from relying on them for assistance； each glance has shown me how wide and radical was the divergence between them and the work growing slowly but steadily under my hand。
I need only add that the words enclosed in brackets ＇thus＇ are for the most part representative of the commentary I have followed； and thus serve to supplement the meagre and laconic text。 Occasionally a few lines of additional elucidation or remark have been appended； where necessary； in smaller type。
Postscript
The reader is requested to refer to Chap。 VI； the first sentence of which is literally rendered； 〃The Spirit of the Depths is immortal；〃 It would be better； perhaps； to follow the reading of the Commentary； which runs 〃The Breath of the Deep is imperishable。〃 For further reference to this Breath see infra； passages in the T慳i Hsi and the Hsin Yin。
I further beg to recommend any student anxious to follow out the theories of Taoism embodied in the Commentary of Lü Ts？； to read a very curious and interesting book by that author entitled ###； or 'Occult Mysteries respecting the Cultivation of the Pure Essence；' kindly sent to me by my friend M。 Ké？ta Goo； of the Imperial Japanese Diplomatic Service； while the present volume was passing through the press。 It is well worth study。
1
The TAO； or Principle of Nature； may be discussed ＇by all＇； it is not the popular or common Tao棧。g。； the tao…li of ethics； dealing with the ### and the ###＇。
Its Name may be named ＇i。e。； the TAO may receive a designation； though of itself it has none＇； but it is not an ordinary name； ＇or name in the usual sense of the word； for it is a presentment or ειδωλον of the Infinite＇。
Its nameless period was that which preceded the birth of the Universe； ＇the ###＇；
In being spoken of by name； it is as the Progenitrix of All Things； ＇the period of the ###； which divided and produced the ###＇。
It is therefore in habitual passionlessness ＇the ### or Quiescent phase of TAO＇ that its mystery may be scanned； and in habitual desire ＇the ### or Active phase of TAO＇ that its developments may be perceived。
These two conditions； the Active and the Quiescent； alike proceed ＇from TAO＇； it is only in name that they differ。 Both may be called profundities； and the depth of profundity is the gate of every mystery。
2
The Beautiful being once recognised as such by the world； the Repulsive appears ＇as its converse＇。 Goodness being once recognised as such； Evil appears in like manner。 Thus existence and non…existence produce each other； the difficult and the easy bring about each other； the long and the short impart form to each other； the high and low comply ＇or change places＇ with each other； sounds and voices harmonise with each other； priority and sequence alternate with each other。
Wherefore the Sage pursues a policy of inaction； and teaches men in silence； ＇i。e。； he conforms to the TAO or Course of Nature； which proceeds silently and spontaneously； and thus the people learn to govern themselves by his example without needing the interferences of legislation and instruction＇。
He forms all things without shrinking ＇from the labour＇； produces them without claiming the possession ＇of virtue＇； acts without presuming on ＇his ability＇； and completes his achievements without taking any credit to himself。 It is only he who thus does not stand upon his merit； and therefore his merit does not depart from him。
3
＇The Sage＇； by not showing exclusive approval of those who are eminent in virtue； prevents the people from quarrelling； by not setting high store on things difficult to obtain； he prevents the people from becoming robbers； by closing his eyes to objects of desire； he secures his heart from corruption。 Wherefore the Sage； in governing； does so with a heart empty ＇of all distractions and temptations＇； but a bosom full ＇of justice and benevolence＇； he makes his will pliant； his bodily frame…work firm； he ever keeps the people from ＇harmful＇ knowledge and desires； and prevents those who have such knowledge from daring to put it into practice。 He pursues a policy of inaction； and there is therefore nothing that is left ungoverned。
4
The TAO is full ＇q。d。； exhaustless and complete＇； yet in operation as though not self…elated。 In its origin it is as it were the Ancestor of All Things。 It chastens asperity； it unravels confusion； it moderates the radiance ＇proceeding from those in whom TAO is embodied梥ee Chuang Tsze； 'Kêng…sang Ch憉'＇； and it identifies itself with the sordid ones of the earth ＇the 〃dust〃 or common people梥ee Mencius； Book V； chap。 1； sec。 3； q。d。； it enables a man to associate with the base without being defiled＇。 Pellucid ＇as a spreading ocean＇ it yet has the semblance of permanence。 I know not whose offspring it is。 Its ειδωλον existed before God was。
5
If Heaven and Earth were not benevolent； they would regard creation in the light of grass ＇which is worthless＇ and dogs ＇which are killed＇。 If the Sage were not benevolent； he would likewise regard the people in the light of grass and dogs。
* The Commentator insists at some length that the phrase ### is hypothetical；
