When people's fears are thus enlivened；
It is a crime of intimidation…inner murder。
But it is the criminal thought； and not the man；
Who must be caught and killed。
There may always be those who use death to further power；
But they are not to be opposed。
For they would usurp the place of the Cosmic Artisan；
And try to do the work of Nature
Without the ability to use its tools。
Thus； the pretenders will but seldom fail
To shed the blood of their own incompetence。
75
People go hungry because taxes eat their food。
Therefore； the people go hungry。
People are hard to manage because they are oppressed。
Therefore； they are hard to manage。
People laugh at death because their lives are cheapened
With the weight of expectation。
This is why they laugh at death。
Who could value life
When food is scarce； and freedom repressed？
The peculiar structure of this verse； with its apparently clumsy redundancy； has been a matter of comment and rationalization by scholars and translators。 Perhaps this poem's structure is best explained as a matter of emphasis： Lao Tzu is underscoring the inexorable and appalling connection between taxation and hunger； oppression and rebellion； despair and the cheapening of life。 The expression 〃the people〃 is not a mere empty ideological abstraction； to be written into constitutions and political speeches； while each unique individual within the nation is forgotten or suppressed。 Lao Tzu uses the alliterative language of verse to make a subtle but crucial point： 〃the people〃 are real beings； not a collective abstraction； and so when a government represses their natural freedom or robs them of their livelihood； then it has stolen from the treasure of each individual's life and its potential。
76
When we are born；
We are soft and tender。
After we die；
We become rigid and brittle。
A living tree can sway；
A living blade of grass can bend；
For suppleness is the strength of life。
Only in death is flexibility stilled。
Tough and taut is the body of death；
Gently moving is the way of life。
Powerful forces crush themselves
Because they cannot move or yield。
A stiff and heavy tree will soon be broken
By wind or by axe。
Thus does rigid power always crumble；
While the supple and the humble
Gently endure。
77
The Tao of life is like the drawing of a bow；
Yet without the arrow：
Higher and lower are mutually attracted；
Until they seem to change places。
The long and the short complement
And support the function of the whole。
The Tao of life draws off excess；
And provides for what is depleted。
The way of man departs from this：
It devours the dwindling resources
To serve contrived； compulsive needs。
How can we learn to use the gifts of Nature；
Amid this grasping world？
Let the Tao guide you：
Your true self gives； and claims no credit。
Its work furthers all； without attaching to the results。
It conceals its worth；
Which is therefore felt by all。
This is the way of complementarity。
The Tao Te Ching as a work of significant environmental awareness is again highlighted in this verse。 Lao Tzu uses the image of a bow that draws itself； without the need of arrows； to describe the operations of Nature： it continually adjusts and maintains its balance when it 〃draws off excess〃 to 〃provide for what is depleted。〃 This metaphor was copied； probably by a Confucian writer； into the Image of Hexagram 15； Modesty； of the I Ching：
Thus the superior man reduces that which is too much；
And augments that which is too little。 （Wilhelm/Baynes； p。 64）。
However； Lao Tzu points out that there is no need for a 〃superior〃 or 〃cultivated〃 man to achieve this balance。 Indeed； fixed notions of superiority and inferiority； higher and lower； are certain to disrupt and distort the way of Nature。 All that is needed is the presence of the true self； unencumbered by false notions of superiority or acculturation。 Our natural being knows exactly how to accord with the cosmic principle of inner balance： simply allow the long and the short to complement and support one another； because they are truly equal。 For the bow is drawn； after all； with but one string。
78
Is there anything in all of Nature
As adaptable and as shapeless as water？
But for wearing down what抯 fixed and rigid；
No power on earth can match it。
Thus； it is unique。
When an amorphous presence
Meets adamantine resistance；
The amorphous prevails。
When the supple meets the obdurate；
Suppleness prevails。
There are none who can deny this；
But no one seems able to live by it。
Thus the Sage teaches that
The humiliation of one抯 country
Is not to be taken upon one抯 self；
Nor are environmental disasters
To be conquered as enemies。
But we can； with subtle understanding；
Communicate with them。
79
A great conflict； even when resolved；
Leaves behind a bitter taste。
How can the residue of enmity be cleansed？
The teaching of the Sage is this：
Hold not to your claim； but to your contract。
Abandon entitlement and accept obligation。
Trust in the virtues of the Cosmic Way：
Disperse guilt and depart from blame。
The Tao plays no favorites；
But calls upon the inner truth of all。
80
Diminish the size of your inner nation；
Let it become as small as is needed。
Let its talents be manifold and diverse；
But never used or displayed。
Naturally treasure the life of your humanity；
But do not let death pursue you。
You have boats for sailing；
Wagons for loading；
But no need to guide them。
You have weapons to attack and defend；
Yet no need to bear them before others。
In communicating with people；
Return to the simplest means。
Eat well； and enjoy it；
Dress both for comfort and beauty。
Nurture harmony in your dwelling space。
Know the daily joy of simplicity。
You will see and be seen by others：
There may be crowing and barking among you；
As between roosters and dogs。
But you need not be trapped in this commerce；
For to the end of your days；
You will be completely sufficient unto yourself。
Discovering the essence through discarding the excessive is a recurring theme in the Tao Te Ching； and it applies to both inner and outer government。 Chapter 48 pictured the growth of the natural personality as a process of diminishment and disburdening； which is contrasted with the commerce of ego…activity。 Here； in Chapter 80； a different set of metaphors for this process is presented。 Lao Tzu wants us to know not merely what Te is not； but what it is： what it feels like； how it manifests itself in society； and how entirely sufficient it is to the management of a natural life。
The expression； Po chi抙 chi； here rendered as 〃Let your talents be manifold and diverse；〃 is often translated as 〃labor saving devices。〃 I was led to understand this expression as a metaphor for cleverness； or the agile use of the intellect。 Lao Tzu is saying that cleverness is not a quality to be demonized or despised； but rather to be transformed by placing it at the service of one's feeling nature； it is not to be put on display or used to humiliate or debase others。
〃Wagons for loading〃 is another I Ching metaphor that Lao Tzu draws upon； it comes from Hexagram 14； line 2。 In The Oracle of the Cosmic Way text； this is found to be a metaphor for the Helper of Transformation。 （p。 206）梩hat is； a transformative energy that creates enduring change within a person or situation。
〃There may be crowing and barking among you〃 refers to the activity of ego； both in conflict； self…display； and the egotistical commerce referred to in Chapter 48。 However； in this poem； Lao Tzu assures us that we have the inner wherewithal to recognize such error and go on without becoming trapped in its contentious snares。
81
Words that resonate may not be eloquent；
But eloquence may never resonate。
Pure being does not argue；
Those who argue pervert pure being。
Understanding is not scholarly；
A scholar抯 way lacks understanding。
The Sage does not hoard its teaching：
The more it gives us；
The more it is fulfilled。
For giving is the way of true increase。
The way of Tao is benevolent：
It does not harm or punish。
The Tao brings all things to completion；
In the endless dance of its Harmony。
English_Duyvendak_TTK
Das Tao Te King von Lao Tse
Chinese … Dutch by
Jan Julius Lodewijk Duyvendak
Dutch … English by
Unknown； 1954
1
The Way that may truly be regarded as the Way is other than a permanent way。
The terms that may truly be regarded as terms are other than permanent terms。
The term Non…being indicates the beginning of heaven and earth； the term Being indicates the mother of the ten thousand things。
For； indeed； it is through the constant alteration between Non…being and Being that the wonder of the one and the limitation of the other will be seen。
These two； having a common origin； are named with different terms。
What they have in common is called the Mystery； The Mystery of Mysteries； the Gate of all Wonders。
2
Everybody in the world recognizes beauty as beauty； and thus ugliness （is known）。
Everybody recognizes the good as good； and thus what is not good （is known）。
For indeed：。
Being and Non…being produce one another；。
Hard and easy complete one another；。
Long and short are relative to one another；。
High and low depend on one another；。
Tone and voice harmonize with one another；。
First and last succeed one another。
3
Not exalting ability ensures that the people do not strive。
Not prizing goods that are difficult to obtain ensures that the people do not become robbers。
Not showing them what they