04道德经英译本85种-第373部分
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English…speaking people as is the original to the educated native Chinese。 While linguistic obscurities have been removed as much as possible； the sense has upon the whole not been rendered more definite than the original or the traditional interpretation would warrant。 Stock phrases which are easily understood； such as 〃the ten thousand things；〃 meaning the whole world or nature collectively； have been left in their original form； but expressions which without a commentary would be unintelligible； such as 〃not to depart from the baggage wagon；〃 meaning to preserve one's dignity （Chap。 26）； have been replaced by the nearest terms that cover their meaning。
The versification of the quoted poetry is as literal as possible and as simple as in the original。 No attempt has been made to improve its literary elegance。 The translator was satisfied if he could find a rhyme which would introduce either no change at all in the words or such an indifferent change as would not in the least alter their sense。
The present edition contains also an introduction and comments in which my prior explanations of Lao…tze's thought are restated in a condensed form together with some new observations which in their appropriate places have been incorporated。
The division into chapters as well as the chapter headings were not made by Lao…tze but are the work of later Chinese editors。
I have sought the advice of Mr。 Ng Poon Chew； editor of the Chung Sai Yat Po； the Chinese daily paper of San Francisco； for the interpretation of some difficult words； and for doubtful passages I deemed a comparison with the Manchu translation desirable； for which purpose I have availed myself of the assistance of Dr。 Berthold Laufer of the Field Museum of Chicago。
Prof。 Paul Pelliot； of Paris； has recently published in the T憃ung Pao （1912； pp。 351…430） an account of a Sanskrit translation of the Tao Teh King made in the seventh century for King Kumara of Assam； vassal to the famous Harsha Ciladitya； king of Magadha。 Unfortunately this version is lost。
For further information on Lao…tze the reader is referred to the author's essays Chinese Philosophy （Religion of Science Library No。 30）； Chinese Thought； 〃The Authenticity of the Tao Teh King〃 （The Monist； Vol。 XI； pp。 574…601）； written in reply to Prof。 Herbert A。 Giles； 〃Medhurst's New Translation of the Tao Teh King〃 （The Open Court； XX； 174）； and the former more complete edition of Lao…Tze's Tao Teh King。
This our larger book； entitled Lao…Tze's Tao Teh King； which contains a verbatim translation of the Chinese text； has not become entirely antiquated； but we warn students that it stands in need of a revision on the basis of the present emendated edition。
May this little book fulfil its mission and be a witness to the religious spirit and philosophical depth of a foreign nation whose habits； speech； and dress are strange to us。 We are not alone in the world； there are others who search for the truth and are groping after it。 Let us become better acquainted with them； let us greet them as brothers； let us understand them and appreciate their ideals！
Introduction
A few comments on Lao…tze's favorite expressions will help the reader to understand the drift of his thought。
The character tao being composed of the characters 〃moving on〃 and 〃head；〃 depicts a 〃going ahead。〃 The original meaning of the word is 〃way〃 in the same sense as in English； denoting both 〃path〃 and 〃method。〃
The same association of ideas prevails in almost all languages。 The Greek word methodos is a derivative of hodos 〃path〃 （combined with the preposition meta； 〃according to；〃 〃after〃） and so 〃method〃 too originally means 〃way〃 or rather 〃according to a way。〃 In the sense of method the word Tao acquires the significance of 〃principle； rationality； or reason；〃 then 〃the right way；〃 or 〃truth；〃 the Urvernunft of German mystics。 Finally Tao comes to possess the meaning of 〃rational speech〃 or 〃word；〃 and in this sense it closely resembles the Greek Logos； for in addition to its philosophical significance the term Tao touches a religious chord in the souls of the Chinese just as did the word Logos among the Platonists and the Greek Christians。 The term Tao denotes 〃word〃 and also 〃way〃 in the same religious sense in which they are used in the New Testament： the former in the first verse of the Fourth Gospel； 〃In the beginning was the word〃； and the latter in the saying of Christ； 〃I am the way； the truth； and the life〃 （John xiv。 6）。 In both passages the word Tao is the right term by which to translate 〃word；〃 〃way；〃 and 〃truth。〃
The Tao of man； jan tao； is the process of ratiocination； and as such it is fallible； but there is an Eternal Reason； ch慳ng tao； also called t慽en tao； 〃Heaven's Reason；〃 i。 e。； the world…order which shapes all things； and the burden of Lao…tze's message is to let this Heaven's Reason or Eternal Reason prevail。 The man who is guided by the Eternal Reason is the master； chi黱； the superior thinker； chi黱 tze； he is the holy man； shan jan； the man of Reason； yin tao che or tung y？tao che； and the man of truth； chen jan。
We translate Tao by 〃Reason；〃 and we capitalize the word in order to remind the reader that it is not the reason of the rationalist； nor the rationality of argument； but the universal world…order； or in other words； the eternal Reason of the divine dispensation； the Logos； to which man looks up with reverence。
The second word of the title； Teh； 〃virtue；〃 which； strange enough； Legge translates 〃attribute；〃 is made up of characters meaning 〃man；〃 〃heart〃 and 〃straight。〃 It denotes man's straightness of heart。
The favorite phrase of Lao…tze's ethics； which furnishes a key to his mode of thought； reads wei wu wei； 〃act non…act；〃 and we have commonly translated the words by 〃act with non…assertion。〃
The Chinese wei means not only 〃to do something；〃 but also 〃to act〃 as on the stage； or 〃'to make a show； to show off； to pose； to parade oneself。〃 The phrase wei wu wei might be translated 〃to do without ado〃 or 〃to act without acting〃 （viz。； without posing）； were it not for the fact that the moral element is uppermost in Lao…tze's mind。 He denounces the vanity of self…display and egotism； and so we believe that wei wu wei is best rendered by 〃acting with non…assertion。〃 The meaning is clear through the context； and there is no need of interpreting Lao…tze's words either in a mystical or a quietist sense。
There are three negatives in Chinese： pu； 〃not；〃 the simple negation； wu； 〃lacking in； non…existent； without〃； and fei； 〃by no means。〃 Though we can not lay down a general rule about their distinctions； there are different shades of meaning according to the context which we have tried to bring out in our English version。 Sometimes the meaning of the negated word； or the ironic sense in which it is used； influences the negative。 In Chapter 49 pu shan； 〃ungoodness〃； means 〃evil；〃 but in Chapter 38； pu teh； 〃unvirtue；〃 means that higher virtue which makes no show and does not even assume the name。 In Chapter 57 wu shi； 〃non…diplomacy；〃 is that higher mode of statesmanship with which a good ruler will unostentatiously govern the empire。 On the other hand Lao…tze speaks of both fei tao； i。 e。； 〃lack of reason〃 or 〃anti…reason〃 （Chapter 53） and pu tao （Chapters 30 and 55） 〃unreason；〃 which soon ceases； while 〃the reason that can be reasoned〃 （tao ko tao） is declared to be 〃by no means the eternal Reason （fei ch慳ng tao）。〃
The term wu； 〃non…existence〃 （Chapter 40）； is not annihilation but denotes absence of concrete particularity or of materiality。 It is intended to describe what we would call the purely formal； including purely formal thought； viz。； the prototypes of things as well as ideals。 Materiality makes things real but non…materiality； as set forth in Chapter 11； while giving shape to things by cutting away certain portions； renders them useful。
Lao…tze's appreciation of oneness is to be expected of a philosopher of the Tao； of Divine Reason。 He speaks of oneness 15 as giving character to things that are units （Chapter 39） and unity cannot be disintegrated （Chapter 10）。
Lao…tze's reference to trinity as begetting all things （Chapter 42） is； to say the least。 curious； perhaps profound； and Christians will also be interested in the idea that the Son of Heaven as the High Priest of the people must bear the sins of mankind （Chapter 78）。
Lao…tze's style is characterized by paradox as in 〃do without ado〃 （commonly translated 〃act with non…assertion〃 as in Chapters 2； 3； 10； etc。）； 〃know the unknowable；〃 〃be sick of sickness〃 （Chapter 71）； 〃practice non…practice；〃 〃taste the tasteless〃 （Chapter 63）； 〃marching without marching〃 （Chapter 69）。 Similarly the phrases 〃the form of the formless〃 and 〃the image of the imageless〃 （Chapter 14） etc。 are used to describe what Kant calls 〃pure form；〃 i。 e。； non…material or ideal forms such as geometrical figures； and which corresponds to the Buddhist term arupo； 〃the formless；〃 in the sense of 〃the bodiless。〃
Undoubtedly the best sayings of Lao…tze are： 〃Requite hatred with goodness〃 （Chapter 63）； and 〃The good I meet with goodness； the bad I also meet with goodness 。 。 。 。 The faithful I meet with faith； the faithless I also meet with faith〃 （Chapter 49）。
Other remarkable ideas of Lao…tze are his preference for simplicity （Chapters 17； 28； 37； 57）； for purity （Chapter 45）； for emptiness （Chapters 3； 4； 5）； for rest and peace （Chapter 31）； for silence （Chapters 2； 23； 43； 56）； for tenderness （Chapters 52； 76； 78）； especially the tenderness of water （Chapter 78）； for weakness （Chapters 36； 40） for compassion （Chapter 67）； for lowliness or humility （Chapter 61）； for thrift （Chapter 59）； for returning home to the Tao （Chapters 25； 40）； for spontaneity or lack of effort （Chapter 6）； etc。
He is against restrictions and prohibitions as producing disorder （Chapter 57）； against ostentation （Chapter 58）； against learnedness as unwisdom （Chapter 81）。 He believes that the Tao when sought is found （Chapter 62）； and he praises the state of a little child （Chapters 10； 28； 55）。 He compares himself to a babe （Chapter 20） and calls
