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76
We are born soft and weak；
we die stiff and hard。
All things … the grass； the trees …
are soft and delicate in life；
but dried and withered when they die。
And so the stiff and hard are friends of Death；
the soft and weak are friends of Life。
An army that cannot yield will be destroyed。
A tree that cannot bend will crack and fall。
And so the mighty and unyielding will be laid low；
the soft and weak will overcome。
77
The DAO of heaven is like the stretching of a bow。
If it is too high； it is pulled down；
if too low； it is raised up。
If it overshoots； it is cut back；
if it undershoots； it is made longer。
The DAO of heaven takes away from what is overmuch
and gives to what is not enough。
The way of humankind is different：
they take away from those who do not have enough
and offer it to those who have too much。
Who could offer to the world all that they have； and more？
Only a follower of DAO。
Those who are enlightened
act but do not expect reward；
complete the task but do not stop there；
have no wish to flaunt their worthiness。
78
There is nothing in the world
as soft and weak as water。
But to erode the hard and strong；
nothing can surpass it；
nothing can be a substitute。
The weak can overcome the strong；
the soft can overcome the hard。
There is no…one in the world who does not know this；
but there is no…one who can put it into practice。
Those who are enlightened say：
those who bear a nation's disgrace
will become lords of its shrines to earth and grain； *
those who bear a nation's misfortune
will become kings under heaven。
True words often seem a paradox。 **
* she ji zhu： lords of its shrines to earth and grain
the phrase she ji zhu has been variously phrased by translators （憀ord of the community？ 慻ods of millet and earth？ 慚aster of the Altar of Soil and Grain？ 憀ord of its soil shrines？ 憀ord of the earth抯 sacrifices？ 憀ord of every offering？。 The version here seeks to evoke both the religious （憇hrine？ and the physical （慹arth？and 慻rain？ aspects of the position。
** zheng yan ruo fan： true words often seem a paradox
not for the first time in the text； this line seems unconnected with the rest of the section； although its actual meaning is acknowledged throughout the Daode jing。 Some interpreters have either moved the line to section 41 or 45； or eliminated it altogether。
79
When peace is made between great enemies；
some residue of enmity is sure to remain。
What can be done for the good？
Those who are enlightened
mind what they owe others；
not what others owe them。 *
People of DE keep their promises；
those lacking DE insist on payment。
The DAO of heaven is impartial；
but it is always in accord with what is good。
* zhi zuo qi： mind what they owe others
literally； zhi zuo qi means 慼olds the left…hand side of the contract？ a reference to the ancient Chinese practice of recording a loan of money。 The sum involved was drawn on a bamboo stick； which was then broken in half lengthwise； so creating two pieces that interlocked with each other。 The left…hand side marked the side of the debtor； the right…hand the side of the creditor。
80
Countries should be small；
their people few。
If they have devices by the hundred； *
they should not use them。
They should be mindful of death；
and not migrate to far…off places。
Even if they have boats and carriages；
they should have no reason to ride in them。
Even if they have armour and weapons；
they should have no reason to display them。
Let the people return to tying knots in ropes
and using them for counting。
Let them delight in their food；
find their clothes beautiful；
be content with their homes；
rejoice in their everyday lives。
Even if neighbouring countries
are in sight of each other；
and barking dogs and crowing cocks
in earshot；
let the people grow old and die
without needing to go and visit。
* shi you shi bo zhi： even if they have devices by the hundred
the character zhi here is ambiguous； and has been variously interpreted as evoking a domestic level （慽mplements？ 憉tensils？ 憊essels？； more military connotations （憈ools？ 憁achines？ 憌eapons？； to high human ability （憄eople of enormous talent？。 The choice of 慸evices？here may be thought to occupy a middle ground between the extremes and； in its generalised meaning； to retain the ambiguity of the original。
81
Truthful words are not fine…sounding；
fine…sounding words are never true。
Good people are not quarrelsome；
quarrelsome people are not good。
Those who understand are not learn鑔；
learn鑔 people do not understand。
Those who are enlightened do not hoard。
The more they do for others；
the fuller they are themselves。
The more they give to others；
the richer they become。
The DAO of Heaven never harms； but helps。
The DAO of those who are enlightened
is to act and be in harmony。
English_Clatfelter_TTK
Das Tao Te King von Lao Tse
English interpretation by
Jim Clatfelter； 2000
Vorwort/Foreword
Introduction to the Headless Tao
I discovered the Tao Te Ching in the mid…60s。 It was the first book of its kind to come my way。 Everything about it was right。 It valued the simple and the spontaneous。 It valued wholeness over opposition and contention。 And it valued the mystery within and everywhere。 In the mid…70s I discovered another book； On Having No Head by Douglas Harding。 This book showed me that where others see my head； I see nothing； the nothing that is the source and destiny of all things。 In other words； it showed me the Tao。 In 1999 I learned that the Chinese ideograph for Tao is composed of two graphs； one that means go and one that means head。 Of course！ The Tao is the gone head； gone because it never was here。 I can see the Tao right here and now！ It抯 the bare awareness or presence that I truly am。 This called for some exposition； hence my interpretation of Lao Tzu抯 classic。 The original is terse； and it抯 largely in verse。 So I set out to make my version similar。 It抯 the same length as the original； and it抯 in rhyme。 And it shows the Tao； shows how to see it。 Lao Tzu asks that we see the Tao。 All else follows from that。 Lao Tzu also says that most will reject the Tao； even laugh at it。 Are you daring enough to look instead of laugh？
1
Words and names are not the way
They can't define the absolute
It's better that you look within
Hold your tongue and just be mute
Look within and look out too
You will not find a separation
Out there you see appearance
Within you see origination
Look within with wonder
At emptiness and bliss
For wonder names totality
Where nothing is amiss
The space within is always there
If you can moderate desire