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战斗力 鹅
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本帖最后由 Archlich³ 于 2024-1-25 03:56 编辑
说来这个Lathe of Heaven的出处是英国汉学家理雅各1891年的译本。这哥们儿花了三十年翻译四书五经，是西方成规模翻译中国经典的第一人。
翻了下原文，
天地虽大，其化均也；万物虽多，其治一也；人卒虽众，其主君也。君原于德而成于天，故曰：玄古之君天下，无为也，天德而已矣。
Notwithstanding the greatness of heaven and earth, their transforming power proceeds from one lathe; notwithstanding the number of the myriad things, the government of them is one and the same; notwithstanding the multitude of mankind, the lord of them is their (one) ruler. The ruler's (course) should proceed from the qualities (of the Dao) and be perfected by Heaven, when it is so, it is called 'Mysterious and Sublime.' The ancients ruled the world by doing nothing - simply by this attribute of Heaven. 宇泰定者，发乎天光。发乎天光者，人见其人。人有修者，乃今有恒；有恒者，人舍之，天助之。人之所舍，谓之天民；天之所助，谓之天子。学者，学其所不能学也；行者，行其所不能行也；辩者，辩其所不能辩也。知止乎其所不能知，至矣。若有不即是者，天钧败之。
He whose mind is thus grandly fixed emits a Heavenly light. In him who emits this heavenly light men see the (True) man. When a man has cultivated himself (up to this point), thenceforth he remains constant in himself. When he is thus constant in himself, (what is merely) the human element will leave him, but Heaven will help him. Those whom their human element has left we call the people of Heaven. Those whom Heaven helps we call the Sons of Heaven. Those who would by learning attain to this seek for what they cannot learn. Those who would by effort attain to this, attempt what effort can never effect. Those who aim by reasoning to reach it reason where reasoning has no place. To know to stop where they cannot arrive by means of knowledge is the highest attainment. Those who cannot do this will be destroyed on the lathe of Heaven. 万物皆种也，以不同形相禅，始卒若环，莫得其伦，是谓天均。天均者，天倪也。
All things are divided into their several classes, and succeed to one another in the same way, though of different bodily forms. They begin and end as in an unbroken ring, though how it is they do so be not apprehended. This is what is called the Lathe of Heaven; and the Lathe of Heaven is the Heavenly Element in our nature.
可以看出译者对文本有着很流畅的理解，然后均、钧都被翻译成lathe。后者显然不是指物质意义上的“车床”，而是结构、规律一般的东西。我英文还不够好，一时在字典里找不到这样的表述。也许是19世纪的某种非常偏门的用法吧。
在《齐物论》里有进一步的例子：
何谓朝三？曰狙公赋芧，曰：“朝三而莫四。”众狙皆怒。曰：“然则朝四而莫三。”众狙皆悦。名实未亏，而喜怒为用，亦因是也。是以圣人和之以是非，而休乎天钧，是之谓两行。
What is meant by that 'In the morning three?' A keeper of monkeys, in giving them out their acorns, (once) said, 'In the morning I will give you three (measures) and in the evening four.' This made them all angry, and he said, 'Very well. In the morning I will give you four and in the evening three.' The monkeys were all pleased. His two proposals were substantially the same, but the result of the one was to make the creatures angry, and of the other to make them pleased - an illustration of the point I am insisting on. Therefore the sagely man brings together a dispute in its affirmations and denials, and rests in the equal fashioning of Heaven. Both sides of the question are admissible.
这里的“钧”又被翻译成equal fashioning，“天钧”按常见的解释即平等具现出的，“自然均平”的天理。
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顺便剧透一下，在小说里被“天钧”摧毁的，当然就是操作主角梦境的医生。原作1971年出版，作为舞台的“2002年的波特兰”正在经历全球变暖、人口§爆炸的副作用……都是那个时期流行的议题。厄苏拉奶奶属于站在民权运动潮头的世代，我们称之为后现代的东西当时还是现在进行时，之所以多年沉迷于老庄术中，自然也源于这个时期常见的对理性、定式的不信任。相信很多人从《黑暗的左手》中已经能品出类似的味道。
最后我很喜欢她2014年获得美国国家图书奖时的一句感言：
We live in capitalism, its power seems inescapable – but then, so did the divine right of kings.
我们生活在资本主义中，它的力量无处不在。但神授的君权在过去看来也是如此。
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楼主: 厨具战士
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发表于 2024-1-24 22:43
