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Correct words seem to say the reverse
Of what you expect them to say。
79
Reconciliation
To make peace where there has been great resentment；
There is bound to be resentment left over。
How could this be regarded as good？
Therefore the Sage holds The right tally
Yet makes no demands of others。
For this reason； those who have virtue
are in charge of the tally；
Those without Virtue are in charge of the taxes。
The Tao of Heaven is impartial
It stays always with the good men。
80
Utopia
Let the states be small and the people few …
Bring it about that there are weapons for 〃tens〃 and 〃hundreds〃；
Yet let no one use them；
Have the people regard death gravely
and put migrating far from their minds。
Though they might have boats and carriages；
no one will use them；
Though they might have armor and weapons；
no one will display them；
Have the people return to the knotting cords
And using them。
They will relish their food；
Regard their clothing as beautiful；
Delight in their customs；
And feel safe and secure in thir homes。
Neighboring sates might overlook one another；
And the sound of chickens and dogs might be overheard；
Yet the people will arrive at old age and death
with no comings and goings between them。
81
The sage
Sincere words are not showy。
showy words are not sincere。
Those who know are not 〃widely learned〃
Those who are 〃widely learned〃 do not know。
The good do not have a lot。
Those with a lot are not good。
The sage accumulates nothing。
Having used what he had for others；
He has even more。
Having given what he had to others；
What he has is even greater。
Therefore； the way of Heaven
is to benefit and not te cause any harm；
The way of Man is to act on behalf of others
And not to compete with them。
English_Jiyu_TTK
Das Tao Te King von Lao Tse
English by
Ren Jiyu； 1985
1
The Tao that can be spoken of is not the eternal Tao；
The name that can be named is not the eternal name。
The nameless is the origin of Heaven and Earth；
The named is the root of all things。
Therefore； the subtleties of Tao are always apprehended through their formlessness；
The limits of things are always seen through their form。
These two （the form and the formless） have the same source but different names。
Both of them can be called deep and profound；
The deepest and the most profound； the door of all mysteries。
2
When all the people in the world know the beautiful as beauty；
There appears ugliness；
When they know goodness as good；
There appears evil。
Therefore； by opposing each other；
Existence and non…existence come into being；
Difficult and easy form themselves；
Long and short are distinct；
High and low contrast；
Sound and voice harmonize；
Front and back emerge。
Thus； the sage manages affairs by 〃nonaction；〃
And teaches by 〃saying nothing。〃
He leaves all things to grow and change without initiation；
Raises all things without making claim for his ownership；
Promotes all things without attributing them to his contribution；
And takes no credit for himself when the work is done。
It is because no claim is made that his credit cannot be forfeited。
3
Refrain from exalting capable men； so that the people shall not compete。
Refrain from valuing rare goods； so that the people shall not steal。
Refrain from displaying anything which arouses desires； so that the people's hearts will not be disturbed。
Therefore the government of （under Heaven） the sage lies in：
Simplifying the people's minds；
Filling their bellies；
Weakening their ambitions；
Strengthening their bones；
And always keeping the people innocent of knowledge and desires。
（Thus） anyone who thinks himself clever is afraid of meddling。
By handling affairs on the principle of nonaction everyone will do well。
4
Tao is invisible； but its usefulness cannot be exhausted。
It is so fathomless； like the ancestor of all things。
It covers its cutting edge；
It transcends entanglement；
It contains its light；
It mixes with its dust。
It has no form or image； but actually it exists。
I don't know where it was born of；
（I only know） it appeared before the Lord。
5
Heaven and Earth cannot be called benevolent letting all things emerge or perish of themselves。
The sage cannot be called benevolent letting all people live or die by themselves。
Isn't between Heaven and Earth like a bellows？
While vacuous； it is not inexhaustible；
The more it is drawn off； the more air it sends forth。
Much talk is doomed to a dead end；
It is better to keep to moderation。
6
The spirit of the valley is an immortal being；
It is called the subtle and profound female。
The gate of the subtle and profound female is the root of Heaven and Earth。
It exists formlessly；
But its utility is never won out。
7
Heaven is eternal and Earth everlasting。
Heaven and Earth can be eternal and everlasting because they don't exist for themselves；
And for this reason they obtain longevity。
Therefore the sage puts himself last；
But actually he stands foremost。
He has no regard for himself；
But his life is well preserved。
Is it not because he has no personal interests that his private ends are fulfilled？
8
The highest good is like water。
Water is apt to benefit all things and does not compete with them。
It dwells in places people disdain。
Thus it is closest to Tao。
（The best man should be like water）
In his dwelling he is at ease with lowness；
In his heart he is profound；
He is sincere in his dealings with others；
He is faithful in speech；
He is orderly in government；
He is competent in deeds；
He is timely in action。
It is because he is not competitive that he is without any faults。
9
To hold and to fill is not as good as to give up。
If a sword edge is sharpened to its sharpest；
It is hard to last long。
If your hall is filled with gold and jade；
Whoever could keep them safe？
To be proud with honour and wealth will bring misfortune。
To withdraw as soon as the work is done
That is Heaven's right way （Tao）。
10
Can you keep the unity of soul and the body without separating them？
Can you concentrate the vital energy； keep the breath and achieve gentleness like an infant without any desires？
Can you cleanse and purify your profound insight without any flecks？
Can you love the people and govern the state without personal knowledge？
Can you recoil to take the feminine position in the course of Nature's opposition and change？
Can you perceive all and comprehend all without taking any action？
To let all things grow and increase；