ПЕРЕВОДЫ «ДАО ДЭ ЦЗИНА» НА ЕВРОПЕЙСКИЕ ЯЗЫКИ
1868 Chalmers J. The Speculations on Metaphysics, Polity and Moralitiy of «The Old Philosopher», Lau-tsze. — Trubner, London. 1884 Balfour F.H. Taoist Texst, Ethical, Political and Speculative. — Kelly and Walsh, Shanghai; Trubner, London.
1886 Giles H.A. The Remains, of Lao Tzu. China Mail, vol. XIV, pp. 231–280. Hongkong. 1891 Legge J. Tao-Teh King Sacred Books of the East, vol. XXXIX, pp. 47-124. — Oxford University Press, London; Sacred Books and Early Literature of the East, vol. XII, pp. 32–74. — Parke, Austin and Lipscomb, New York and London, 1917.
1894 Old W.G. The Book of the Path of Virtue, or a Version of the Tao Teh King of Lao-tsze. — Theosophical Publishing Society, Madras.
1895 Alexander G.G. Lao-tsze, The Great Thinker, with a Translation of His Thoughts on Nature and Manifestations of God. — Kegan Paul, Trench, Trubner, London; Tao-Teh-King or Book of the Values of Tao. U Sacred Books and Early Literature of the East, Vol. XII, pp. 15–31. Parke, Austin and Lipscomb Inc., New York and London, 1917.
1896 Carus P. Lao-Tsze’s Tao-Teh-King. The Monist, vol. VII, pp. 571–601; Laotzer’s Tao-Teh-King. — Open Court Publishing Co., Chicago, 1898.
1898 Maclagen P.J. The Tao Teh King. The China Review,
Vol. XXIII, pp. 1-14, 75–85, 125–142, 191–207, 261264; Vol. XXIV, pp. 12–20, 86–92.
1899 Kingsmill T.W. Tao Teh King. The China Review, Vol. XXIV, pp. 149–155, 185–194.
1903 Parker Е.Н. Tao Ten King. I I The Dublin Review, July,
1903, and January, 1904; China and Religion, pp. 271–301. — Dutton, New York, 1905; Studies in Chinese Religion, pp. 96-131. — Dutton, New York, and Chapman and Hall, London, 1910. Heysinger I.W. Light of China, The Tao Teh King of Lao T’sze. — Peter Reilly, Philadelphia; Research Publishing Co., Philadelphia.
1904 Giles L. The Sayings of Lao Tzu. — John Murray, London, 1905, 1950. Old W.G. The Simple Way, Laotze, The «Old Boy. A New Translation of the Tao-Teh-King. — Philip Wellby, London; Rider, London; McKay, Philadelphia.
1905 Medhurst C.S. Tao Teh King. A short Study in Compatative Religion. — Theosophical Society, Chicago. 1911 Bjerregaard C.H.A. The Inner Life and the Tao-Teh King. — Theosophical Publishing House, London; The Theosophical Publishing Co. of New York, New York. 1913 Carus P. The Canon of Reason and Virtue (a second translation). — Open Court Publishing Co., La Salle, 111., 1913, 1937, 1954. Кони си Д. П. JIao Си, Тао Текинг, или Писание о нравственности. — Москва. 1916 Mears I. Tao Teh King. — Theosophical Publishing House, London, 1916, 1922, 1949.
1919 Goddard D. and Borel H. Lao Tsu’s Tao and Wu Wei. — Brentano’s, New York.
1920 Anderson A.E. The Tao Ten King. A Chinese Mysticism. U University Chronicle, Vol. XXII, pp. 395–403. — University of California, Berkeley.
1923 Weis J.G. Lao-Tze’s Tao-Teh-King. Typewritten copy in British Museum. — London.
1924 The Simple Way of Lao Tsze. The Shrine of Wisdom, Fintry, Brook, Godalming, Surry. — England, 1924, 1941, 1951.
1926 Mackintosh C.H. Tao. — Theosophical Press, Chicago. Wu-wu-tze and Phelps L.P. The Philosophy of Lao-tzu. — Modern Industrial Society, Jeh Hsin Press, Chengtu, Szechuan, China.
1927 Maclnnes Т. The Teachings of the Old Boy. — J. M. Dent, Toronto.
1928 Inouye Sh. Laotse, Tao Teh King. — Daitokaku, Tokoyo.
1934 Waley A. The Way and Its Power. — George Allen and Unwin, London.
1935 Ch’en Ku-ying, Lao Tzu (translated and adapted by Rhett Y. W. Young and Roger T. Ames). — Chinese Materials Center, San Francisco.
1936 Hu Tse-ling, Lao Tzu, Tao Teh Ching. — Canadian Mission Press, Chengtu, Szechwan. Bhikshu Wai Tao and Dwight Goddard, Tao-Teh-King. A Buddist Bible. Dwight Goddard. — Thetford, Vermont; Second edition, 1938, pp. 407–437. Kitselman A.L. Tao teh king (The Way of Peace) of Lao Tzu. — The School of Simplicity, Palo Alto, California.
1937 Ch’u Ta-Kao, Tao Те Ching. — The Buddhist Society of London, 1937, 1942, 1948.
1938 Sum Nung Au-young, Lao Tzu’s Tao Teh King, The Bibl of Taoism. — March and Greenwood, №V.
1939 Hu Tse-Ling, Lao Tsu Tao Teh Ching. — Cheng-tu, Szechuan, China. Wu Ching-Hsiung (John), Lao Tzu’s The Tao and Its Virtue T’ien Hsia Monthly, Nov., 1939, pp. 401423, Dec., 1939, pp. 498–521, Jan., 1940, pp. 66–69, Shanghai; Journal of Oriental Literature, Vol. 4 (1951), pp. 2-33. — Oriental Literature Society, University of Hawaii, Honolulu. 1942 Hughes E.R. Tao Те Ching Chinese Philosophy in Classical Times, pp. 144–164. — J.M. Dent and Sons (Everyman Library 973), London. Lin Yutang, The Wisdom of Laotse I I Wisdom of India md China, pp. 583–624. — Random House, New York.
1944 Bynner W. The Way of Life According to Lao Tsu. — John Day, New York.
1945 Erkes E. Ho-Shang-Kung’s Commentary on Lao Tse Artibus Asiae, Vol. VIII (1945), pp. 119–196, Vol. IX (1946), pp. 197–220, Vol. XII (1949), pp. 221–251. Ascona, Switzerland.
1946 Ould Н. The Way of Acceptance, A New Version of Lao Tse’s Tao te ching. — A. Dakers, London. 1948 Thomas F.B. The Tao: The Wisdom of Laotse. — Random House (Modern Library 262), New York, 1948; Teh of Laotse. — Oakland, California.
1948 Lin Yutang, The Wisdom of Laotse. — Random House (Modem Library 262), New York, 1948.
1949 Poynton O. The Great Sinderesis, being a translation of the Tao Те Ching. — The Hassell Press, Adelaide, Australia.
Cheng Lin, The Works of Lao Tzyy, Truth and Nature, popularty known as Daw-Der-Jing by Lao Dan. — World Publishers, Shanghai; The World Book Co., Ltd., Taipei, Taiwan, 1953.
1950 Ян Хишун. Древнекитайский философ Лао-цзы и его учение. — Москва-Ленинград.
1954 Duyvendak J.J.L. Tao Те Ching: The Book of the Way and Its Virtue. — John Murray, London.
1955 Blakney R.B. The Way of Life: Lao Tsu. — The New American Library (Mentor Book 129), New York.
1958 Valley A., The Way and It’s Power. — New York. Bahm A.J. Tao Teh King by Lao Tzu. Interpreted as Nature and Intelligence. — Frederick Ungar P.C., New York; 1985.
1959 Sohaku Ogata, Zen for the West (Appendix: A Zen Inter pretation of the Tao Те Ching). — Dial Press, New York.
Strauss V. von. Lao-tse. Tao Те king. — Z.
1961 Hurvitz L. translation of A Recent Japanese Study of Lao-Tzu by Eiichi Kimura. Monumenta Sinica, Vol. 20, pp. 311–367. — The Catholic University of Nagoya.
Wu J.C. Lao Tzu, Tao Teh King. — St. John’s University Press, New York.
1962 Legge J. The Texts of Taoism. Pt. 1,2. — New York. MacHovac F.J. The Book of Tao. — Peter Pauper, Mount Vernon, New York.
1963 Lau D.C. Tao Те Ching. — Chinese University Press, Hong Kong.
Wing-Tsit Chan, The Way of Lao Tzu. — Bobbs-Merrill, Indianapolis.
1967 Chang Chi-chun (Constant С. С. Chang) and Forthman W. Lao Tzu. — Meredith Publishing Company, New York.
1968 Ко Lien-hsiang, Commentaries on Lao Tzu’s Tao Те Ching. — L. H. Ke, Taipei.
1969 Tang Zi-chang, Wisdom of Dao. — Т. C. Press, San Rafael, California.
197 °Chang C.C.C. Wisdom of Taoism. Bulletin of National Taiwan University, Vol. XV, June, 1970, pp. 241–386. Yu Т.Н. The Philosophy of Taoism. — Falcon Publishers, San Francisco.
1971 Sims B. Lao-Tzu and the Tao Те Ching. — Franklin Watts, New York.
1972 Ян Хиншун. Дао дэ цзин Древнекитайская философия. Т.1. — Москва. Home A.R. The Great Art of Laotse. — Newbard House, Exeter. Feng Gia-fu and English J. Tao Те ChingLao Tzu. — Knopf, New York.
1975 Watts A. and A1 Chung-Liang Huang, Tao: The Water course Way. — Pantheon, New York. Chang Chung-yuan, Tao: A New Way of Thinking. — Harper and Row, New York. Crowley A. The Tao Teh King. — Thelema Publications, Kings Beach, California. Karlgen B. Notes on Lao Tzu. The Museum of Far Eastern Antiquites Bulletin, No. 47, pp. 1-18. — Stockholm.
Schmidt K.O. Tao-Teh-Ching: Lao Tzu’s Book of Life (translated from German by Leon Muller). — CSA Press, Lakemont, Georgia.
1976 Yen Ling-feng, A Reconstructed Lao Tzu, translated from Chinese by Chu Ping-yi and edited by Ho Kuang-mo. — Ch’eng Wen Publishing Co., Taipei.
1977 Hsuing Y.T. Lao Tze, Tao Те Ching. Chinese Culture, Vol. 18, June, 1977, pp. 1-48. — Institute for Advanced Studies, China Academy, Taiwan. Lin P.J. A Translation of Lao Tzu’s Tao Те Ching and Wang Pi’s Commentary. Michigan Papers in Chinese Studies, No. 30. — Center for Chinese Study, University of Michigan, Ann Arbor.
Young R.Y.W. and Ames R.T. Lao Tzu: Text, Notes and Comments, by Ch’en Ku-ging. — Chinese Materials Center, San Francisco.
1979 Ju-Chou Yang and Chook E.K. Lao Tzyy Dow Der Jing. — Taipei. Ni Hua-ching, The Complete Works of Lao Tzu: Tao Teh Ching E Hua Ни Ching. Shrine of the Eternal Breath of Tao. — Malibu, California. Rump A. in collaboration with Wing Tsit Chan, Commentary on the Lao Tzu by Wang Pi. — University of Hawaii Press, Honolulu.
1980 Lao C’en, The Way of the Dao: An Interpretation of the Writing? of Lao Tzu. — Day Press, La Jolla. Leebrick J.R. Tao Teh Ching: Classic of the Way and Its Nature. — Afterimage Book Publishers, Urbana, Illinois.
1981 Man-jan Cheng, Lao-Tzu (translated by Tam C. Gibbs). — North Atlantic Books, Richmond, California. Hoff B. The Way to Life at the Heart of the Tao Те Ching (selections adapted from various translations). — Weatherhill, New York.
1982 Maurer H. Tao: The Way of the Ways. — Schocken Books, New York. McCarroll T. The Tao: The Sacred Way. — Crossroad, New York.
Wei H. The Guiding Light of Lao Tzu. — Theosophical Publishing House, Wheaton, Illinois.
1983 Iyer R. Tao Те Ching. Lao Tzu. — Concord Grove Press, Santa Barbara, California.
1984 Weiger L. The Wisdom of the Daoist Masters, translated from Freeh of Leon Weiger’s Les Peres du Systeme Taoiste by Derek Bryce. — Llanerch Enterprises, Llanerch, Felinbach, Lampeter, Dyfed, Wales.
1985 Heider J. The Tao of Leadership: Lao Tzu’s Tai Те Cging, Adapted for a New Age. — Humanics New Age, Atlanta, Georgia. Wilhelm R. Tao Те Ching: The Book of Meaning and Life, translated from German by H. G. Ostwald. — Routledge and Kegan Paul, London.
1986 Wing R.L. The Tao of Power. — Doubleday, Garden City, New York.
1988 Liu I-Ming, Awakening to the Tao (tr. by Thomas Clear ly). — Shambala Publications, Boston. Mitchell S. Tao Те Ching. — Harper and Row, New York.
1989 Chen E.M. The Tao Те Ching. — Paragon House, New York.
Henricks R.G. Lao-Tzu Te-Tao Ching. — Ballantine Books, New York. Yi Wu, The Book of Lao Tzu. — Great Learning Publishing Company, San Francisco.
1990 Mair V.H. Tao Те Ching: The Classic Book of Integrity and The Way. — Bartam Books, New York. Wu J.C.H. Tao Те Ching. — Shambala Publications, Boston.
Лисевич И.С. Дао дэ цзин Иностранная литература, 1992, № 1. — Москва.
1991 Chan А. К. Two Visions of The Way. A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the LaoTzu. SUNY Press, Albany. Mitchell S. Tao Те Ching, — New York.
1992 LaFargue M. The Tao of the Tao Те Ching. — SUNY Press, Albany. Miles Th.H. Tao Те Ching: About the Way of Nature and Its Powers. — Avery Publishing Group, Garden City Park.
Weiger L. Tao Те Ching. Lao Zi. — Llanerch Publishers, Llanerch, Wales.
Summary
A book «The Mystery of Dao: the World of Dao De Jing» by Russian scholar and orientalist Dr. Alexei A. Maslov analyzes the sources, significance and substance of the early stage of Taoism especially of the very mystical philosophical circle related with the teaching of Lao-tzu and called «laoism». This work that constitutes a result of the author long-standing studies of the spiritual tradition of old China includes a full and up to date translation of Dao De Jing with Wang Bi’s commentaries, special studies of historical, spiritual background and author’s textological commentaries on Chinese texts.
A book possesses of 4 closely related parts. Author tries to show a wide range picture of the development of an early Taoism and Chinese mysticism in the second part of the 1-st millennium ВС.
The first part «Eternal Wanderer» represents a history and main idea of early Taoism called «laoism» by the name of Lao-tzu as the most brilliant representative of this school. Author especially uses the notion «laoism» to divide the early stage of development of Chinese mysticism from the late stage represented by the Taoist alchemy, art of the reaching «eternally life», meditative methods.
We must differ the real Lao-tzu as a philosopher and mystic from the mythological personage of the same name. The last one was made sacral as a «Lord Lao-jun», that became a hero of a popular tradition and a local spirit. It is very hard to say something precision about the life and activities of the real Lao-tzu. He was a «bookkeeper». It seems that Lao-tzu was not a creator of the main Taoism philosophical stream nor the one of the Taoist school. He belonged to the stratum of «shi» — a class of individuals, drawn from downwardly mobile nobility, so called «small hoses». Representatives of a such class had served as bookkeepers (like Laotzu), minor administrators, scribes, etc. The most important character of their state of mind was a highly developed sense of social responsibility that draw there toward the creation of concepts of the harmonization of the Underhaven.
So we must separate a very mobile and complex circle of philosopher (often had no any connections with each other) that can be named as «laoist» that differ there representative from the later Taoism. In the same time this branch was not purely philosophical school that was based on the esoteric speculation without special mystical practice. Dao De Jing shows only the initiative or speculative level of the large tradition that also includes very complex rituals and liturgy the reminicenses of wich can be seen in some paragraphs.
It is no any evident proof that Lao-tzu was an author of Dao De Jing but he can be one of the compiler of this text. In the base of Dao De Jing lay the citation of mystics, popular proverb, saying about spirits. This compilation we can name as «agrafa» the citation of that had no connections nether with later Taoism (e. g. alchemy, prolongation of life) nor with any stable spiritual traditions. These citations were commented by «laoists» in the spirit of their concept о life and searching «the benefit of Dao». This can explain the very complex, inconstant and very variable structure of paragraphs and its meaning that seems to be in some contradiction with each other. Formally we must speak about the Dao De Jing as a meditative (so as a non-logical or metha-logical) text and as a text of initiations, mystical visualization. Lao-tzu put into words only the textological part of very complex spiritual and prereligious traditions. Some paragraphs are related with the.very archaic traditions expressed by the meaning of «sprite of valley», «mysterious female», etc.
The passages that deal with «Dao» as the «ancestor», «the One» and «the refuge for the myriad of things» indicates that in the later part of the first millennium ВС. begun to form a monotheistic concept of some non-formalized God or Highest Spirit. This development was interrupted and the further genesis of Taoist teaching was directed toward the occultism, polytheism and immortality.
At the same time Dao De Jing in some part is closely related with the political and social situation of that time — the struggle between states, increasing of the difference between «big» and «small hoses», between «shi» and highest aristocracy that expressed in the Doctrine of the «returning to the simplicity» and «desire non-desire».
The second part that is a focus of the book includes a facsimile copy of Dao De Jing of the XIV c. and the translation of Dao De Jing. This translation is based mainly on the Wang Bi’s edition of Summary this text but author also analyzes two versions find in Mawangdui in 1973 and explain the substance of differences between these versions. In general the Mawangdui version differs from others in chapter order. Comparing different editions of the text author draw a conclusion that differences between them can be explained not only by the errors, but also by the contrariety in political, ideological and mystical views of its editors. Beside it author takes into consideration texts and commentaries more that dozen version of Chinese commentator from III c. up to day. The third part of the book consists of the translation of Wang Bi’s commentaries on Dao De Jing. In the III c. this text was commented by Wang Bi that emphasis the concept of «being» (something — «you») and non-being (nothingness —»wu»), so it forms the very specific «double» commentaries or «commentaries on commentaries». Wang Bi — one of the foremost representative of xuanxue school («Teaching of Sacral») also symbolizes the beginning of secularization of mystical laoist tradition and a formation of a separate philosophical school that try to combine the Confucian serving to the Lord and taoist «wandering of mind without obstacles». Author also analyzes the mining of main notions of xuanxue and the reasons of the declining of this one of the most brilliant mystical tradition of China.
The forth part of the book consists of author’s textological commentaries on Dao De Jing, analyze of main philosophical notions of the Text and structure of paragraphs. It can be seen two or more level in paragraphs that prove a fact of the phased compilations of parts of the text. Author also explains the meaning of some Chinese characters changed its meaning in later times that bring to the misunderstanding of some passage of the text. The translator and author of this Alexei Maslov graduated from the Institute of Asia and Africa Studies of Moscow University and works as a senior research fellow in the Department of East Asia Spiritual culture Studies of the Institute of Far Eastern Studies, Russian Academy of Science. He specializes in East Asia spiritual and religious traditions’ studies, popular rituals and national psychology. In 1993 he has had his Ph.D. on the traditions of secret societies in modern China and in 1995 he had his second Doctorate on the history and philosophy of Chinese martial arts. Alexei Maslov is the author of several books on the oriental civilization.
МИСТЕРИЯ ДАО Мир Дао дэ цзина
Редактор
Д.Н. Попов
Корректор
Н.В. Иванова
Художественное оформление
Д.Н. Попов
Технические редакторы: А.В. Глушко, Н.К. Протасова
Подписано в печать 21.11.95 Формат 84х 108/32. Гарнитура «Академия». Печать офсетная. Бумага офсетная.
Зак. Е-310. Тир. 5000.
ЛР № 030065 от 26.07.91
Издательство «Сфера» Российского Теософского Общества 123022, г. Москва, ая 9
тел.: (095) 205-23-78 Директор: Пилишек С.В. Коммерческий директор: Волков А. Б. Главный редактор: Попов Д.Н.
Отпечатано с диапозитивов в типографии Татарского газетно-журнального издательства. 420066, г. Казань, ул. Декабристов, 2.
[1]Последняя фраза есть лишь в версиях Кондо[9] и в издании «Сы бу бэй яо» [12]. По даосским представлениям человек обладает тремя небесными душами-хунь и четырьмя земными душами-по, которые после смерти соответственно воспаряют в Небо или уходят в землю. Комментируя этот пассаж, Хэ Шангун отметил, что по — это материальные или животные души, обитающие в легких человека, а хунь — «духовные» или тонкие души, обитающие в печени [28, цзюань 10].
[2]Дословно: «добивается успеха».
[3]По китайским поверьям, рыбы в реках и озёрах не знают друг друга. Но когда реки высыхают, рыбы не дают друг другу погибнуть, смачивая друг друга.
[4]См. § 48.
[5]Дословно: «держит своё тело позади».
[6]См. § 40.
[7]Дословно: «хорошее возвращение».
[8]В варианте «Дао дэ чжэнь цзин цзи чжу» [7] эта строка отсутствует.
[9]Дословно: «полезные инструменты — это инструменты для пользы государства».
[10]У Ван Би «Благость» взаимооборачивается с «обретением», в силу обозначения иероглифом-омофоном «дэ». Отсюда некоторые пассажи данного отрывка, построенные на игре слов.
[11]В некоторых версиях — «искренней».
[12]Квадрат — символ прямоты или земли.
[13]Дословно: «телом».
[14]По преданию, в древности правитель закрывал себе глаза и уши, чтобы ничего не видеть и не слышать, углубляясь исключительно в свою внутреннюю природу. Этот идеал правителя описан в § 47.
[15]Дословный перевод.
[16]По мнению ряда специалистов, например Lin PJ. [31,96], иероглифы в комментариях Ван Би частично переставлены и фразу следует читать так: «Поэтому нельзя достичь, кроме как через почитание Дао. Утрачивая Благость, человек попадает в несчастье, а значит, он не может достичь Дао, кроме как ценя Благость».
[17]Или «приказывать» — «мин».
[18]Это примечание отсутствует в версии «Чжуцзы цзичэн» [13].
[19]См. § 48.
[20]Дословно: «квадрат».
[21]См. комментарий переводчика к § 60.
[22]См. разночтение, указанное в комментариях переводчика.
[23]Дословно: «своим телом».