Lao Tzu's
Tao-Teh-Ching
A Parallel Translation Collection
Compile by B, Boise
GNOMAD Publishing
‘Boston, Massachusets
1396Brief Introduction
have no jteston of spouting off my various views on the
philosophy ofthe elusive sage Lao Tzu, I merely wish io give a brief
explanation for the work that is below tis page.
‘While studying tie text of the Tao Teh Ching. Thecame
ware ofthe fact that not only are there a vasietyof English
translations, but dependent upon each wanslauon there seems to be &
variety of depictions ofthe very dhought of Lao Tz ~ that with cach
‘translation there rests aciferen philosophy. 169 not wish to
‘overstate this point, claiming that there is no philosophical
cofsisteney between translations, but I do wish o draw atleston to
‘the significant amount i interpretauon inherent within the activity of
‘wanslation -= paricularty with so difficult text athe Tao Teh Ching.
‘Thus, beginning in May of 1994 I beganto compile a
"parallel translation” ofthe text eight anslatins Jn all ~ so that I
could compare these varices of interpretation anongst the samplings
that I chose,
‘My selections include those by John C. i. Wu, D.C. La,
Wing-sit Chan, Robert Henrics, Arthur Waley. Lin Yutang.
‘Thomas Cleary, and Giafu Feng & Jane English. Thee of my
selections are "classi translations (Lau, Waley, Lin), while another
three are more recent works (Wu, Cleary, Feng de English), {chose
(Chan's translation due to his being both sweeping scholar fn Chinese
plulosopy 35 wells a Neo-Confucian. I chose Henrickstrnsation
‘due tits being from the Ma-wang-2u source tents (anda very Rood
work)
Using his sampling, 1 thought that a comparative study could
be worked which I hope to further pursue, In the mean time Tarn
‘happy to have tis stage ofthe work competed. I hose to personally
{ype-enter these texts, as opposed to scanning, so that through the
‘work I could become more familiar with this classic of Chinese
pilosopy.
‘Tam very aware that Ihave reproduced copyrighted material
and as sch I make no claim fo the final product of my efforts, My
iention was only o arange materials in a way that would alford
casi acess for analysis,
Neiiton Centre, Massachusetts
May 19. 1996
Sources
(Chan, Wing isi, trans & ed. A Source Book in Chinese Philosophy
Princeton, NI: Princeton University ress.
(Cteary, Thomas (tans. & ed). The Essential Tao, San Francisco:
Harper San Francisco. 1991,
Feng. Gia-fa and Jane English (ans), Lao Tsu: Tao Te Ching.
"New York: Vintage Books, 1989
Hnricks, Rober (eans.). Te-Tuo Ching. New York: The Modern
‘Library, 1993.
Lau, D.C. (tans), Lao Tex: Tao Te Ching. New York: Penguln
Books. 1963,
Lin Yutang (rans), The Wisdom of Chia and Iadia, Now York:
‘Random House,
‘Waley, Artur (rans). The Way and tts Power: A Sudy ofthe Tao
Te Ching and ls Place in Chinese Thought. New York: Grove
Press, Ine 1958,
Wo, Johsi CH. (tans). Tao Teh Ching. Boston: Shambhala, 1989.(Wu)-ONE,
“Tao edn be talked abou, but not
the Eternal Tao
"Names can be named, bat not the
Eternal Name.
‘Asthe origin of heavenrand-
earth it is nameless:
"As the Mother” of al things. it
‘is nameable,
‘So sever hidden, we should
Took at is inner essence:
"As alway manifest, we should
took at its outer aspects.
“These two flow ffom the same
source though dffeeniy named;
‘And both ae called mysteries.
“The Mystery of mysteries is the
Door of al essence.
aa)
‘The way that can be spoken of
snot the constant ways
“The name that canbe named
‘snot the constant name.
"The nameless was the beginning
of heaven and earth;
“The named was the mother ofthe
‘myriad creames.
Hence always id yourself of
desires in order to observe ts
secrets;
But always allow yourself t0
hhave desires inorder to obseve ts
‘manifestations.
‘These two are the same but
‘lverge in name as they issue
fon.
Being the same they are called
mysteries,
“Mystery upon mystery.
‘The gateway of the manifold
(Chany
“The Teo that canbe told is not
the eternal Tao,
‘The name that can be named is
ot the eternal name
"The Nameless she origin of
Heaven and Earth;
“The Named isthe mother ofall
things.
‘Therefore lot there always be
‘om-being so we may ses their
subtlety,
‘And let there always be being so
we may see their oatcome,
“The two ae the same, but after
they are produced, they have
diferent names.
‘They both may be called deep
snd profound,
‘Deeper and more profound,
‘The door ofall subletes!
(enrcks)
‘As forthe Way, the Way that
can be spoken of fs no the
constant Way,
‘As for names, the name that can
‘be spoken ofs not the constant
“The nameless isthe beginning of
the ten thousand tings;
‘The named isthe mother ofthe
ten thousand things.
‘Therefore, those constantly
without desires, by this means will
perceive its subty.
‘Those constantly with desires. by
this means wil se only that which
‘they year for and seek.
‘These two together emerge:
‘They have diferent name yet
they're called the same;
‘That which seven more
‘profound than the profound:
‘The gateway ofall subslety.(Watey)
‘The Way that canbe told isnot
an Unvarying Way;
“The names that can be named are
not unvarying names.
‘was from the Naméles that
‘Heaven and Earth sprang:
‘The named is bat the mother that
‘ears the ten thousand cfeatures,
cach ater is kind.
‘Truly, Only he that ids himself
forever of desie can se the Secret
Essences
He that has never ra himself of
‘este can se only the Outcomes.
‘These two things issued from the
same mould, but nevertheless are
ferent in name.
‘This ‘sae mould we can call the
Mystery,
(Or rather the ‘Darker than any
Mystery,
The Doorway whence issued all
Secret Essences,
Lin)
‘The Tao th canbe told of is not
the Absolute Tao:
‘The Names ‘hat canbe given are
‘not the Absolute Names.
‘The Nameless is the origin of
Heaven and Earth;
“The named ithe Mother of Alt
things.
“Therefore:
Onentimes. one strips oneself of|
passion in order to See the Secret
orLite;
Oftentimes, one regards ite with
passion inorder to sees manifest
resuls.
‘These two (lhe Secret and is
‘manifestations are (in hele
nature) the same;
‘They ae given different names
‘when they beaome manifest.
‘They may toth be called the
Cosmic Mystery:
‘Reaching from the Mystery ito
the Deeper Mystery
Ts the Gate to the Secret of All
Lite,
(Cleary)
‘A way canbe a guide, but nota
‘xed path
‘names can be given. but not
permanent abs
‘Nonbeng is called the begining
‘of heaven and earth;
beings called the mother ofa
things.
‘Always pssionless, thereby
observe the subtle;
ever intent, thereby observe the
apparent.
‘These wo come from the same
source but ifer in name:
‘bth are considered mysteries.
‘The mystery of mysteries
‘isthe gateway of marvels.
(Feng ngtish)
"The Tao that canbe told s not
the eternal Tao.
‘The name that can be named is
not the eternal name.
"The nameless isthe beginning of
‘heaven and earth.
‘named isthe mother often
thousand things
Ever desireless. one can see the
mystery,
Ever desiring. oe ses the
‘manifestations
‘These two spring from the same
source but fer in name;
this appears as darkness
Darkness within darkness
‘The gateway to all mysteryovwy-TW0
When alte word ecognizes
renuy os en. is ines
ges.
von lth word eens
good s god. iis init.
Indes. the den and ie
manlest giveth 1 each oer.
Dial nd easy complement
eachoter
ong and shor exec
aes
i and ow ermess
castor
"Volo and sound hamanize each
other
Bockand fron flo each oe.
‘heer the Suge manages his
ats without od,
"And spreads is esting witb
sang
‘He deses sng oh sing
ince
Ho asthe bt a0 aim
‘wien :
cos wok ba 815
storey
Te accompli isk bat
doesnot dwell pa
Ad et is ist esas des
ctv on
“ha sabes can cnr ake it
aay fom in
ay
‘The whole world recognizes the
beautiful asthe beausifl, yt tis
{is only he uly; the whole works
ecognizes ih good asthe good,
yet tis is only the bad.
‘Thus Something and Nothing
produce each other;
‘The difficult athe easy
‘complement each other;
The long and the short off-set
cach other,
‘The high and the low inline
towants each other;
"Note and sound harmonize with
eachother.
‘Therefore the sage keeps tothe
ed tha consis in aking no
action and practices the teaching
that uses no words,
‘The myriad creatures rise from it
yeti elalms no authority,
Te gives them life yet claims no
possession;
benefits them yet exacts no
etic:
accomplishes is rack yet nye
claim to no ment
Lis because i ays claim to n0
smetit
“That ts merit never deserts it
(Chan)
‘When the people ofthe wotld a
know beauty as beauty, there
arses the recogniion oF ugliness,
‘When they all know the good as
_g00d, there arises the recognidon
fev.
‘Therefore:
Being and non-teing produce
each other;
Difficult and easy complee each
other:
‘Long and shor contrast each
citer,
High and Low distinguish each
other,
‘Sound and voice harmonize each
other,
Front and back follow each
other.
‘Therefore the Sage manages
affair without action and spreads