Seeking Translation

[kaaazuo]

Mr Chi, you are right. I got it wrong. I was thrown off by the western association of flesh with desire as in pleasure of the flesh. What about this translation then?

 

5. When desire is not, behold the mystery.

6. When desire is, behold the form.

 

Isn't the above translation closer to the Chinese text (which does not have the character "tao" in either line 5 or 6) than below?

 

5. Hence, when tao is always invisible, one would grok its quale.

6. When to is always visible, one would observe its boundary.

[kaaazuo]

Mr Chi, what is your understanding of Chapter 50? I have copied your transalation and placed it below for your easy reference.

Line 9 is translated in a curious fashion.

9. 蓋聞善攝生者

Word for word the above means "cover, repute, good, help, life." How on earth can these word be read as below?

9. I heard one who knows how to preserve life,

 

Chapter 50

Translation in terse English:

 

1. From birth to death,

2. Those who lived longer are three out of ten,

3. Those who die sooner are three out of ten,

4. Some of the people could have lived longer,

5. But they choose to run toward death,

6. Also, three out of ten.

7. Then, why so?

8. It was due to their extravagant way of life style.

9. I heard one who knows how to preserve life,

10.Walking on land will not meet a rhinoceros or a tiger.

11.Enlisted man will not be harmed by weapons.

12.Rhinoceros has no chance to thrust its horn.

13.Tiger has no chance to utilize its claws.

14.Weapon have no chance to cut with its sharpen edge.

15.Then, why so?

16.Because one has not entered a fatal environment.

 

Note:

十有三, has two possible interpretations:

1. Three out of ten.

2. Ten plus three which is thirteen.

 

It was improper to translate it as "thirteen" within context here.

 

 

1. 出生入死。

2. 生之徒，十有三。

3. 死之徒，十有三。

4. 人之生，

5. 動之於死地，

6. 亦十有三。

7. 夫何故﹖

8. 以其生生之厚。

9. 蓋聞善攝生者，

10.陸行不遇兇虎，

11.入軍不被甲兵。

12.兇無所投其角。

13.虎無所用其爪。

14.兵無所容其刃。

15.夫何故﹖

16.以其無死地。

[ChiDragon]

Mr Chi, you are right. I got it wrong. I was thrown off by the western association of flesh with desire as in pleasure of the flesh. What about this translation then?

 

5. When desire is not, behold the mystery.

6. When desire is, behold the form.

 

Isn't the above translation closer to the Chinese text (which does not have the character "tao" in either line 5 or 6) than below?

 

5. Hence, when tao is always invisible, one would grok its quale.

6. When to is always visible, one would observe its boundary.

 

Kaazuo.....

 

5. When desire is not, behold the mystery.

6. When desire is, behold the form.

 

5. 故常無欲，以觀其妙。

6. 常有欲，以觀其徼。

 

Based on your translation, you have the comma after the 欲, thus that will change the meaning of the whole phrase.

常無欲: always without desire

常有欲: always with desire

 

That would have arose some questions:

1. Whose desire...???

2. Whose mystery...???

 

 

Please notice where the comma is at in my original translation:

5. 故常無，欲以觀其妙。

6. 常有, 欲以觀其徼。

 

5. Hence, when Tao is always invisible, one would grok its quale.

6. When Tao is always visible, one would observe its boundary.

 

PS....

May I ask you to start a new thread for questions in each chapter in the future...???