ither。
  Because　the　two　do　not　harm　each　other；　their　virtues　ultimately　combine。
  61
  A　great　nation　flows　downward　into　intercourse　with　the　world。　The　female　of　the　world　always　prevails　over　the　male　by　stillness。
  Because　stillness　is　considered　lower；　by　lowering　itself　to　a　small　nation　a　great　nation　takes　a　small　nation；　by　being　lower　than　a　great　nation　a　small　nation　takesa　gret　nation。
  So　one　takes　by　lowering　itself；　another　takes　place　by　being　lower。
  A　great　nation　wants　no　more　than　to　include　and　nurture　people；　a　small　nation　ants　no　more　than　to　admit　and　serve　people。
  Both　get　what　they　want；　so　the　great　should　be　below。
  62
  The　Way　is　the　pivot　of　all　things：　the　treasure　of　good　people；　the　safeguard　of　those　who　are　not　good。
  Fine　words　can　be　sold；　honored　acts　can　oppress　people；　why　should　people　who　are　not　good　abandon　them。
  Therefore　to　establish　an　emperor　and　set　up　high　officials；　one　may　have　a　great　jewel　and　drive　a　team　of　horses；　but　that　is　not　as　good　as　advancing　callmly　on　this　Way。
  Why　did　the　ancients　value　this　Way？　By　it　one　can　attain　without　long　seeking　and　escape　from　the　faults　oe　has；　therefore　it　is　valued　by　the　world。
  63
  By　nondoing；　strive　for　nonstriving；　savor　the　flavorless；
  regard　the　small　as　important；　make　much　of　little；　repay　enmity　with　virtue；
  plan　for　difficulty　when　it　is　still　easy；　do　the　great　while　it　is　still　small。
  The　most　difficult　things　in　the　world　must　be　done　while　they　are　easy；　the　greatest　things　in　the　world　must　be　done　whenthey　are　small。
  Because　of　this　sages　never　do　greeat　things；　that　is　why　they　can　fulfill　their　greatness。
  If　you　agree　too　easily；　you'll　be　little　trusted；　if　you　take　it　easy　a　lot；　you'll　have　a　lot　of　problems。
  Therefore　it　is　through　difficulty　that　sages　end　up　without　problems。
  64
  What　is　at　rest　is　easy　to　hold。　What　has　not　shown　up　is　easy　to　take　into　account。　What　is　frail　is　easy　to　break。　What　is　vague　is　easy　to　dispel。
  Do　it　before　it　exists；　govern　it　before　there's　disorder。
  The　most　massive　tree　grows　from　a　sprout；　the　highest　building　rises　froma　pile　of　earth；　a　journey　of　a　thousand　miles　begins　with　a　single　step。
  Those　who　contrive　spoil　it；　those　who　cling　lose　it。　Thus　sages　contrive　nothing；　and　so　spoil　nothing。　They　cling　to　nothing；　and　so　lose　noting。
  Therefore　people's　works　are　always　spoiled　on　the　verge　of　completion。　Be　as　careful　of　the　end　as　of　the　beginning；　and　nothing　will　be　spoiled。
  Thus　sages　want　to　have　no　wants；　they　do　not　value　goods　hard　to　get。　They　learn　not　learning　to　recover　from　people's　excesses；　thereby　to　assist　the　naturalness　of　all　beings；　without　daring　to　contrive。
  65
  In　ancient　times；　good　practitioners　of　the　Way　did　not　use　it　to　enlighten　the　people；　but　to　make　them　unsophisticated。
  When　people　are　unruly；　it　is　because　of　their　sophistication。　So　to　govern　a　country　by　cunning　is　to　rob　the　country。　Not　using　cunning　to　govern　a　country　is　good　fortune　for　the　country。
  Too　know　these　two　is　also　a　model。　Being　always　aware　of　the　model　is　called　hidden　virtue。
  Hidden　virtue　is　deep；　far…reaching；　in　contrast　to　ordinary　people。　Only　when　it　i　thus　does　it　reach　great　accord。
  66
  The　reason　why　rivers　and　seas　can　be　lords　of　the　hundred　valleys　is　that　they　lower　themselves　to　them　all；　therefore　they　can　be　lords　of　the　hundred　valleys。
  So　when　sages　wish　to　rise　above　people；　they　lower　themselves　to　them　in　their　speech。　When　they　want　to　preceed　people；　they　go　after　them　in　status。
  So　when　sages　rule；　people　don't　take　it　gravely。　And　when　sages　are　in　the　forefront；　people　don't　attack　them。　Therefore　the　world　happily　backs　them　and　does　not　tire　of　them。
  Because　they　do　not　contend；　no　one　in　the　world　can　contend　with　them。
  67
  Everyone　in　the　world　says　my　Way　is　great；　but　it　seems　incomparble。　It　is　just　because　it　is　great　that　it　seems　incomparable：　when　comparisons　are　long　established　it　becomes　trivialized。
  I　have　three　treasures　that　I　keep　and　hold：　one　is　mercy；　the　second　is　frugality；　the　third　is　not　presuming　to　be　at　the　head　of　the　world。
  By　reason　of　mercy；　one　can　be　brave。　By　reason　of　frugality；　oe　can　be　broad。　By　not　presuming　to　be　at　the　head　of　the　world；　one　can　make　your　potential　last。
  Now　if　one　were　bold　but　had　no　mercy；　if　one　were　broad　but　were　not　frugal；　if　one　went　ahead　without　deference；　one　would　die。
  Use　mercy　in　war；　and　you　win；　use　it　in　defense；　and　you're　secure。　Those　whom　heaven　is　going　to　save　are　those　it　guards　with　mercy。
  68
  Good　warriors　do　not　arm；　good　fighters　don't　get　mad；
  good　winners　don't　contend；　good　employers　serve　their　workers。
  This　is　called　the　virtue　of　noncontention；　this　is　called　mating　with　the　supremely　natural　and　pristine。
  69
  There　are　sayings　on　the　use　of　arms：　〃Let　us　not　be　aggressors；　but　defend。〃　〃Let　us　not　advance　an　inch；　but　retreat　a　foot。〃
  This　is　called　carrying　out　no　action；　shaking　no　arm；　facing　no　enemy；　wielding　no　weapon。
  No　calamity　is　greater　than　underestimating　opponents。　If　you　underestimate　opponents；　you're　close　to　losing　your　treasure。
  So　when　opposing　armies　clash；　the　compassionate　are　the　ones　who　win。
  70
  My　sayings　are　easy　to　recognize；　and　very　easy　to　apply。　But　no　one　in　the　world　can　recognize　them；　and　no　one　can　apply　them。
  Sayings　have　a　source；　events　have　a　leader。　It　is　only　through　ignorance　that　I　am　not　known。　Those　who　know　me　are　rare；　those　who　emulate　me　a　noble。
  This　is　why　sages　dress　plainly；　and　conceal　what　is　precious。
  71
  To　know　unconsciously　is　best。　To　presume　to　know　what　you　don't　is　sick。　Only　by　recognizing　the　sickness　of　sickness　is　it　possible　to　be　not　sick。
  The　sages'　freedom　from　ills　was　from　recognizing　the　sickness　of　sickness；　so　they　didn't　suffer　from　sickness。
  72
  When　the　people　are　not　awed　by　authority；　then　great　authority　is　attained。
  Their　homes　are　not　small　to　them；　their　livelihood　not　tiresome。　Just　because　they　do　not　tire　of　it；　it　is　not　tiresome　to　them。
  Therefore　sages　know　themselves　but　do　not　see　themselves。　They　take　care　of　themselves　but　do　not　exalt　themselves。　So　they　take　one　and　leave　the　other。
  73
  Boldness　in　daring　means　killing；　boldness　in　not　daring　means　life。
  These　two　may　help　and　may　harm。　Who　knows　the　reason　for　what　heaven　dislikes？　That　is　why　even　sages　find　it　hard　for　them。
  The　Way　of　heaven　wins　well　without　contest；　responds　well　without　speech；　comes　of　itself　uncalled；　relaxed　yet　very　resourceful。
  The　net　of　heaven　is　vast；　the　holes　are　large　but　don't　let　slip。
  74
  If　people　usually　don't　fear　death；　how　can　death　be　used　to　scare　them？
  If　people　are　made　to　fear　death；　and　you　catch　them　and　kill　them　when　they　act　oddly；　who　would　dare？
  There　are　always　executioners。　And　to　kill　in　the　place　of　an　executioner　is　taking　the　place　of　a　master　carver。　Those　who　take　the　place　of　a　master　carver　rarely　avoid　cutting　their　hands。
  75
  When　people　are　starving；　it　is　because　their　governments　take　too　much；　causing　hem　to　starve。
  When　people　are　hard　to　control；　it　is　because　of　the　contrivances　of　their　governments；　which　make　them　hard　to　control。
  When　people　slight　death；　it　is　because　of　the　earnestness　with　which　they　seek　life；　that　makes　them　slight　death。　Only　those　who　do　not　contrive　to　live　are　wise　in　valuing　life。
  76
  When　people　are　born　they　are　supple；　and　when　they　die　they　are　stiff。。
  When　trees　are　born　they　are　tender；　and　when　they　die　they　are　brittle。
  Stiffness　is　thus　a　companion　of　death；　flexibility　a　companion　of　life。
  So　when　an　army　is　strong　it　doe　not　prevail。　When　a　tree　is　strong；　it　is　cut　for　use。
  So　the　stiff　and　strong　are　below；　the　supple　and　yielding　on　top。
  77
  The　Way　of　heaven　is　like　drawing　a　bow：　the　high　is　lowered；　the　low　is　raised；　excess　is　reduced；　need　is　fulfilled。
  The　Way　of　heaven　reduces　excess　and　fills　need；　but　the　way　of　humans　is　not　so：　they　strip　the　needy　to　serve　those　who　have　too　much。
  78
  Nothing　in　the　world　is　more　flexible　and　yielding　than　water。　Yet　when　it　attacks　the　firm　and　the　strong；　none　can　withstand　it；　because　they　have　no　way　to　change　it。
  So　the　flexible　overcomes　the　adamant；　the　yielding　overcome　the　forceful。　Everyone　knows　this；　but　no　one　can　do　it。
  This　is　why　the　sages　say　those　who　can　take　on　the　disgrace　of　nations　are　leaders　of　lands；　and　those　who　can　take　on　the　misfortune　of　nations　are　rulers　of　the　world。　True　sayings　seem　paradoxical。
  79
  When　you　harmonize　bitter　enemies；　yet　resentment　is　sure　to　linger；　how　can　this　be　called　good？
  Therefore　sages　keep　their　faith　and　do　not　pressure　others。
  So　the　virtuous　see　to　their　promises；　while　the　virtueless　look　after　precedents。
  The　Way　of　heaven　is　impersonal；　it　is　always　with　good　pe