English doesn’t lend itself very well to this non-conceptual structure. Most English translations of the TTC have something of the translator’s own life experience and value structures in them, as well as their conceptualisation of Chinese history and culture - none of which can be found in the original text. It makes it difficult to get a clear sense of the text by comparing only one or two English translations. — Possibility
Joanna C. Lee and Ken Smith, who have a good translation and provide both characters and a Pinyin transcription (all but unheard of in other translations), simply break the Tao Te Ching into
two separate little books, The Pocket Tao, Lao Tzu's Classic of the Way [A Museworks Book, Pocket Chinese Classics, 2012] and The Pocket Te, Lao Tzu's Classic of Virtue [A Museworks Book, Pocket Chinese Classics, 2013]. The order in which to read these is thus up to the reader.
Book I does begin with statements about the
Tao, and Book II with statements about
Te. Since the Tao might be thought to be more important than Te, the format that reverses the books may then simply reflect that judgment, with the treatment of Te as an introduction or preliminary to the Tao. It is not clear that reversing the order would really make any difference in the teaching.
Verse 1: "The Way that can be spoken of, Is not the constant way."
The
quality or preconceptions of a translation of the Tao Te Ching can usually be determined from the rendering of these lines. Those determined to unpack the meaning of Taoism in the translation, according to their own interpretation of Taoist doctrine, will often render these terse sentences into a paragraph, sometimes with irrecognizable renderings of the key words. The affection of a translator for Taoism cannot excuse a method that only obscures the nature of the text itself.
- Most venerable of all is that of James Legge in 1891: "The Tâo that can be trodden [!!] is not the enduring and unchanging Tâo" [Dover, 1962, p.47].
- Then we have D.T. Suzuki and Paul Carus in 1913 & 1927: "The Reason that can be reasoned is not the eternal Reason" [Open Court, 1974, p.74].
- Charles Muller in 2005: "The Tao that can be followed [!!] is not the eternal Tao" [Barnes and Noble Classics, 2005, p.3].
- And finally let's try Joanna C. Lee and Ken Smith in 2012: "The Way that is speakable is not the constant Way." [Museworks Books, Hong Kong, 2012, p.17].
A serious question about translation is with
tào as a verb. Since the noun can mean "road, way, path," Legge, Mair, Le Guin, and Muller are all tempted to produce a corresponding verb, "tred," "walk," "go," or "follow"… However, although Mathews' Chinese Dictionary [Harvard, 1972, pp.882-884] gives verbal meanings for the character as "speak, tell" (or even "lead, guide"), "tred," "walk," "go," or "follow" is not among them. Interestingly, no one has tried the translation, "The Tao that guides is not the constant Tao." The feeling seems to be that the Tao does guide. Indeed, in Chinese philosophy a "Way" means the actions recommended by any particular school or teaching, not just Taoism.