Lao Tzu's Tao-Teh-Ching A Parallel Translation Collection Compile by B, Boise GNOMAD Publishing ‘Boston, Massachusets 1396Brief 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.