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Yet he who neglects his earthly life for the sake of everyone抯 good increases its value before Tao。
76
The body of man at birth is gentle and lithe； but after death it becomes hard。 All vegetal beings are also gentle and lithe at birth； and after death they become dry and easily broken。
A powerful tree either breaks in storm or is cut down by axe。 The lithe and gentle tree has an advantage here。
He who is gentle and lithe walks the path of life。 He who is not gentle and lithe walks the path of death。
77
Let the Life of the Primordial Tao be an example for us。
He who does violence to people； humiliates and robs them ？opposes Tao。
But he who never acts selfishly； who gives his surplus to others； who performs deeds not for the sake of glory； who lives with calm； without worldly passions； who submerges into tender and subtle calm of Tao and helps deserving people on this Path ？such a person becomes similar to Tao。
78
Water is gentle and yielding。 Yet it destroys the hard。 Nothing compares to it in overcoming the hard。
Gentle and tender overcomes hard and coarse。 Only wise people understand the essence of this statement？br》
79
Big resentment leaves consequences。 Calm may be called goodness。
Therefore； the wise gives an oath not to condemn anyone。
Kind people live in accordance with this rule。 Evil people do not。
The Primordial Tao is always on the side of kind people。
80
About state structure I think the following：
It is better when the country is small and population is rare。
Even if there is much weapon； it should not be used。 War ships and chariots should be used neither。 Warriors should not wage war。
One has to make the life in the country such that people do not want to leave this country。
It is good if everyone has good food； beautiful clothes； cozy houses； joyful life。
It is good to look with love at neighbor states； listen to how cocks crow there and dogs bark。
It is good that people who reach old age cognize the Perfection and leave this world so that they do not need to return here。
81
True words are not necessarily exquisite。 Beautiful words are not necessarily trustable。
The kind is not necessarily eloquent。 The eloquent is not necessarily kind。
He who knows does not argue； but he who does not know argues。
The wise is not selfish； he acts for the good of others。
Great Tao takes care about the good of all living beings。 Everything It does toward living beings does not contain violence and does not harm anyone。
That wise also acts without violence and does not harm anyone。
English_Bahm_TTK
Das Tao Te King von Lao Tse
English by
Archie J。 Bahm
1
Nature can never be completely described； for such a description of Nature would have to duplicate Nature。 No name can fully express what it represents。
It is Nature itself； and not any part （or name or description） abstracted from Nature； which is the ultimate source of all that happens； all that comes and goes； begins and ends； is and is not。 But to describe Nature as 〃the ultimate source of all〃 is still only a description； and such a description is not Nature itself。 Yet since； in order to speak of it； we must use words； we shall have to describe it as 〃the ultimate source of all。〃
If Nature is inexpressible； he who desires to know Nature as it is in itself will not try to express it in words
Although the existence of Nature and a description of that existence are two different things； yet they are also the same。
For both are ways of existing。 That is； a description of existence must have its own existence； which is different from the existence of that which it describes； and so again we have to recognize an existence which cannot be described。
2
It is because we single out something and treat it as distinct from other things that we get the idea of its opposite。 Beauty； for example； once distinguished； suggests its opposite； ugliness。
And goodness； when we think of it； is naturally opposed to badness。
In face； all distinctions naturally appear as opposites。 And opposites get their meaning from each other and find their completion only through each other。 The meaning of 〃is〃 and 〃is not〃 arise from our distinguishing between them。
Likewise 〃difficult and easy；〃 〃long and short；〃 〃high and low；〃 〃loud and soft；〃 〃before and after〃 … all derive their meanings from each other。
Therefore the intelligent man accepts what is as it is。 In seeking to grasp what is； he does not devote himself to the making of distinctions which are then mistaken to be separate existences。 In teaching； he teaches； not by describing and pointing out differences； but by example。 Whatever is exists； and he sees that nothing is gained by representing what fully exists by a description … another lesser； diluted kind of existence。 If something exists which cannot be wholly revealed to him with his viewpoint； he does not demand of it that it be nothing but what it seems to him。
If some one else interprets him； he does not trust that interpretation as being equal to his own existence。 If some part of him stands out as if a superior representative of his nature； he will not surrender the rest of his nature to it。
And in not surrendering the whole of his nature to any part of it； he keeps himself intact。 This is how the intelligent man preserves his nature。
3
If no distinctions of superiority and inferiority prevail among officers； they will devote themselves to their tasks rather than to rivalries with one another。
If no special value is placed upon rare things； one will have no incentive for stealing them。
If nothing appears to arouse envy； one will remain satisfied with things as they are
Since this is so； the wise administrator does not lead people to set their hearts upon what they cannot have； but satisfies their inner needs。 He does not promote ambition to improve their status； but supports their self…sufficiency。 He does not complicate their lives with knowledge of multifarious details or with an urge to attend to this； that and the other。
By keeping people contented； he prevents those who mistakenly believe that ambition is better than contentment from leading the contented astray。
By being calm and contented himself； he sets an example for his people。
4
Nature contains nothing but natures； and these natures are nothing over and above Nature。
In Nature； all natures originate；
all conflicts are settled； all differences are united； all disturbances are quieted。
Yet no matter how many natures come into being； they can never exhaust Nature。
To look for an external source of Nature is foolish； for Nature is the source of all else。
5
Opposites are not sympathetic to each other。 Each one of the many kinds of opposites acts as if it could get along without its other。 But Nature treats opposites impartially； dealing with each of every pair of opposites with the same indifference。
And the inte