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Accueil > Oriente > Extremo Oriente > Tao Te Ching > II - Ser e não-ser

Tao Te Ching

II - Ser e não-ser

Being and Not-being

jeudi 15 février 2018

tradução da versão de Stephen Mitchell

Quando pessoas veem certas coisas como belas,
outras coisas se tornam feias.
Quando pessoas veem certas coisas como boas,
outras coisas se tornam más.
Ser e não-ser criam um ao outro.
Dificuldade e facilidade suportam-se uma a outra.
Longo e curto definem-se um ao outro.
Alto e baixo dependem um do outro.
Antes e depois seguem um ao outro.
Por conseguinte a Mestre age sem fazer nada
e ensina sem dizer nada.
As coisas surgem e ela as deixa vir ;
as coisas desaparecem e ela as deixa ir.
Ela tem mas não possui, age mas não espera.
Quando seu trabalho está feito, ela o esquece.
Eis porque perdura para sempre.

Waley

It is because every one under Heaven recognizes beauty as beauty,
That the idea of ugliness exists.
And equally if every one recognized virtue as virtue,
this would merely create fresh conceptions of wickedness.
For truly, Being and Not-being grow out of one another ;
Difficult and easy complete one another.
Long and short test one another ;
High and low determine one another.
Pitch and mode give harmony to one another.
Front and back give sequence to one another.
Therefore the Sage relies on actionless activity?,
Carries on wordless teaching,
But the myriad creatures are worked upon by him ;
He does not disown them.
He rears them, but does not lay claim to them,
Controls them, but does not lean upon them,
Achieves his aim, but does not call attention to what he does ;
And for the very reason that he does not call attention to what he does
He is not ejected from fruition of what he has done.

Wieger

A. Tout le monde? a la notion du beau, et par elle (par opposition) celle du pas beau (du laid). Tous les hommes ont la notion du bon, et par elle (par contraste) celle du pas bon (du mauvais). Ainsi, être et néant, difficile et facile, long et court, haut et bas, son et ton, avant et après, sont des notions corrélatives, dont l’une étant connue révèle l’autre.

B. Cela étant, le Sage sert sans agir?, enseigne sans parler.

C. Il laisse tous les êtres, devenir sans les contrecarrer, vivre sans les accaparer, agir sans les exploiter.

D. Il ne s’attribue pas les effets produits, et par suite ces effets demeurent.

Duyvendak

Tous dans le monde reconnaissent le beau comme beau ; ainsi est admis le laid.
Tous reconnaissent le bien comme bien ; ainsi est admis le non bien.
En effet : l’Être et le Non être s’enfantent l’un l’autre ; le difficile et le facile se complètent l’un l’autre ; le long et le bref sont formés l’un de l’autre ; le haut et le bas se renversent l’un l’autre ; les sons et la voix s’harmonisent l’un l’autre ; l’avant et l’après se suivent l’un l’autre.

Matgioi

Les êtres de l’univers connaissent le bien ; ils désirent faire le bien ; au moment fixé pour le bien, voici le mal [1]. Ces êtres connaissent le probe : ils désirent faire le probe, alors, voici l’improbe. - Un et son contraire naissent ensemble ; le difficile et le facile se produisent l ’un l’autre : le grand, et le petit apparaissent l ’un par l’autre ; le haut et le bas se déterminent l’un l’autre ; le ton et le son concordent. L’avant et l’après se commandent. Ainsi voilà que l’homme? parfait n’agit pas, n’étant pas inférieur : faire et se taire, telle est sa doctrine. Les dix mille êtres travaillent, et il ne les oublie pas : il les produit et ne les possède pas. Il les développe et n’en tire pas d’avantages ; ils ont des mérites, mais il n’y participe pas. Non, évidemment. Ayant bâti cette maison, il n’y habite pas.

Haven

Se todos sob o Céu (re)conhecerem o belo como belo, assim conhecerão o feio.
Se todos sob o Céu (re)conhecerem o bem como bem, assim conhecerão o mal.
Desse modo Ser e Não-ser engendram-se mutuamente.
O fácil e o difícil se completam.
O longo e o curto se delimitam.
O alto e o baixo se regulam.
O tom e o som se harmonizam.
O antes e o depois se sucedem.
Por isso o Santo-Homem pratica o Não-agir e ensina sem falar.
Todos os seres agem, e ele não lhes recusa ajuda.
Produz sem se apropriar, trabalha sem nada esperar em troca.
Realiza obras meritórias sem se apegar a elas, e, justamente por isso, suas obras perduram.

Mitchell

When people see some things as beautiful,
other things become ugly.
When people see some things as good,
other things become bad.
Being and non-being create each other.
Difficult and easy support? each other.
Long and short define? each other.
High and low depend on each other.
Before and after follow each other.
Therefore the Master acts without doing anything
and teaches without saying anything.
Things arise and she lets them come ;
things disappear and she lets them go.
She has but doesn’t possess,
acts but doesn’t expect.
When her work is done, she forgets it.
That is why it lasts forever.

Legge

All in the world know the beauty of the beautiful, and in doing
this they have (the idea of) what ugliness is ; they all know the skill
of the skilful, and in doing this they have (the idea of) what the
want of skill is.

So it is that existence? and non-existence give birth the one to
(the idea of) the other ; that difficulty and ease produce the one (the
idea of) the other ; that length and shortness fashion out the one the
figure of the other ; that (the ideas of) height and lowness arise from
the contrast of the one with the other ; that the musical notes and
tones become harmonious through the relation of one with another ; and
that being before and behind give the idea of one following another.

Therefore the sage manages affairs without doing anything, and
conveys his instructions without the use of speech.

All things spring up, and there is not one which declines to show
itself ; they grow, and there is no claim made for their ownership ;
they go through their processes, and there is no expectation (of a
reward for the results). The work is accomplished, and there is no
resting in it (as an achievement).

The work is done, but how no one can see ;
’Tis this that makes the power not cease to be.


Voir en ligne : TAO TE CHING


[1Le ch. I du Tao est l’origine du monde cosmique, le ch. II est l’origine du monde de la conscience.