When dead； they become dry； withered and rotten。
Therefore it is said that those who are stiff and rigid are companions of death； while those who are soft； yeilding； flexible and fragile are companions of life。
A rigid weapon thus will be defeated；
A rigid tree thus will break。
What is rigidly large dwells below；
What is soft； yeilding； flexible and fragile dwells above。
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77
The heavens' Dao is similar to an expanding bow。
What is high it presses downward。
What is low it lifts up。
What has excess it reduces。
What is lacking it replenishes。
Therefore； the heaven's Dao decreases what is in excess； and increases what is lacking。
A person's Dao decreases what is lacking； and adds to what is in excess。
Well； who has the ability to have excess and considerately give in the manner of the heavens？
Only one who follows Dao can do that。
It's correct for a wise person to act but not be willing to possess；
To succeed but not be willing to rest on his laurels。
It seems as though what he rejects is paying attention to what is perceived as valuable。
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78
Nothing in the world is as soft and yielding as water。
Yet when it attacks what is strong and firm； nothing can hold up against it。
Because there is nothing as changeable as water；
Water conquers what is firm and unyielding。
By being flexible； it can conquer what is strong。
No one in this world wouldn't be able to understand that； yet no one has the ability to carry it out。
Therefore a wise person's words declare：
Accepting the blame for a nation's problems is naturally refered to as being the master of what nourishes the world；
Accepting the nation's problems as bad signs of fate is naturally refered to as being the king of the world。
These straight…spoken words seem to be backwards。
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79
If harmony is expressed outwardly while resentment is harbored within； certainly there will be some resentment left over。
How would this type of action be considered good？
Naturally a wise person keeps track of debts； but doesn't make demands from others。
Therefore； those with De oversee accounts；
Those without De oversee exacting fines。
So the Way of nature is to hold nothing dearer to it than anything else； constantly sharing its goodness with each person。
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80
A small nation diminishes people。
It causes the people to have hundreds of conveniences； but won't let them use them。
It causes the people to be burdened by the thought of death； and they try to get out of the way。
There are boats and cars； but no place to drive them to。
There are weapons； but no place to display them。
It causes the people to return to：
Tying knots and using them；
Be satisfied with their food；
See their clothing as beautiful；
Find joy in what is common；
Feel safe in their homes。
Each town looks forward to hearing from each other by the sounds of their chickens and dogs； this is how they learn about each other。
The people get old and die； not coming into contact with each other。
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81
True words are not beautiful。
Beautiful words are not true。
One who knows isn't comprehensive。
One who is comprehensive doesn't know。
One who is good doesn't have numerous sides。
One who has numerous sides is not good。
A wise person accumulates nothing。
Having already acted for another person； her own individuality has more reason for existing。
Having already given to another person； her own individuality multiplies more and more。
Therefore； the heaven's Dao is beneficial； and doesn't harm。
A person's Dao takes action； but isn't willing to contend。
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English_Cronk_TTK
Das Tao Te King von Lao Tse
English by
George Cronk； 1999
Vorwort/Foreword
Visit Georges website to find extensive commentary and the text organized by topic：
〃The TTC is traditionally laid out in eighty杘ne 〃chapters；〃 which are not organized on a topic朾y杢opic basis。 For the sake of clarity； this version is set forth topically。 Each chapter is identified by its traditional chapter杗umber。〃
1
The Tao that can be defined is not the real Tao。
The name that can be named is not the real Name。
The unnamable ＇Tao＇ is the source of Heaven and Earth。
Naming is the mother of all particular things。
Free from desire； you experience reality。
Trapped in desire； you see only appearances。
Reality and appearance have different names；
but they emerge from the same source ＇i。e。； the Tao＇。
This source is called darkness； deep darkness；
and yet it is the way to all wisdom。
2
No beauty without ugliness。
No good without evil。
Being and non朾eing are two aspects of the same reality。
Difficult and easy； long and short； high and low； before and after：
With each pair； two sides of the same coin。。
Therefore； the Tao朚aster acts with non朼do ＇wu杦ei＇
and teaches without speaking。
Things come and go。 He lets them come and go。
He creates； but he does not own。
He achieves； but he takes no credit。
He completes his work and then forgets about it。
Practice non朼do； and your accomplishments endure。
3
Glorify the superior； hatch jealousy and competition。
Value possessions； provoke stealing。
Stimulate desire； enflame the passions。
Therefore； the Tao朚aster would rule
by emptying minds and filling bellies；
by weakening desire and strengthening bodies。
He would lead the people away from knowing and wanting
and would try to prevent those with knowledge
from interfering。
Practice non朼do； and everything will fall into place。
4
The Tao is empty： used but never used up。
It is the bottomless source of all things。
It blunts sharp edges； unties knots； softens glare； clears dust。
It is hidden； but always present。
I don't know its mother。
It is older than the gods ＇if there are any gods＇。
5
The Tao is impartial； it sees all things as straw ＇fake＇ dogs。
The Tao朚aster is also impartial； he regards people as straw dogs。
The Tao is like a bellows： it is empty yet infinitely available。
It is always producing。
Speak of it； fail to grasp it。
Hold on to the center。
6
The valley spirit； the Great Mother：
Her doorway is the channel from which
Heaven and Earth came forth。
She is always present and inexhaustible。
7
Heaven and Earth are everlasting。
Since they were never born； they will never die。
They do not exist for themselves and thus go on forever。
The Tao朚aster stays behind and is thus ahead。
He is detached and is thus one with all things。
He is selfless and is thus fulfilled。
8
It is good to be like water。
It nourishes without effort。
It flows without contention into low places that people scorn。
Thus； it is like the Tao。
In dwelling； live close to the land。
In thinking； go deep。
In relating to others； be gentle。
In governing； seek good order and justice。
In acting； be skillful。
In working； do all things at the right time。
No contention； no strife。
9
Fill your bowl all the way： it overflows。
Keep sharpening your sword： it gets dull。
Pile up gold and jade： it cannot be protected。
Increase your wealth； status； and power： you suffer ruin。
Do your work； then withdraw： that's the Way！
10
Can you keep body and soul together
and find your wholeness in the One？
Can you make your breathing as soft as a newborn child's？
Can you cleanse your inner vision
until you see with perfect clarity？
Can you love the people and govern the country without ado？
Can you； like a woman； open and close the gates of Heaven？
Can you understand all things and take no action？
Giving birth and nourishing； having but not owning；
acting without seeking praise； leading but not dominating：
this is the highest virtue ＇Te＇。
11
Thirty spokes are joined in the hub of the wheel；
but it is the center hole； where it is empty；
that makes the wheel useful。
We make a clay pot；
but it is the emptiness inside that makes the pot useful。
We cut windows and doors to make a room；
but it is the inner emptiness that makes the room useful。
We seek to take advantage of what is；
but we also find much use for what is not。
12
The five colors can make us blind。
The five sounds can make us deaf。
The five flavors can deaden our taste。
Racing； chasing； and hunting can drive us mad。
The pursuit of treasure knocks us off the path。
Therefore； the Tao朚aster follows his inner vision
rather than his outer vision。
He chooses this but not that。
13
Being in favor or being in disgrace： either way； trouble。
It is all within the Self。
What does this mean？
Being in favor； we fear falling out of favor。
Being out of favor； we fear remaining there。
This fear is within the Self。
No Self； no fear。
Do you value the world as you value yourself？
You may be trusted to rule。
Do you love the world as you love yourself？
The world may be entrusted to your care。
14
Look； but you can't see it。
Listen； but you can't hear it。
Reach out； but you can't touch it。
Invisible； inaudible； intangible。
Elusive。
The One。
When it rises； no light。
When it sets； no darkness。
It calls all things back into nothingness ＇No朤hing朜ess＇。
Formless form； imageless image。
No front； no back。
Live in the Tao of old； master the present。
Know the Source： The essence of Tao。
15
The Tao朚asters of old had profound wisdom and deep understanding。
They were unfathomable。
We cannot comprehend them； all we can do is describe them：
Cautious； like someone crossing