Order　it　before　it　turns　into　chaos。
  A　tree　＇so　big＇　that　it　takes　both　arms　to　surround　starts　out　as
  the　tiniest　shoot；
  A　nine…story　terrace　rises　up　from　a　basket　of　dirt。
  A　high　place　one　hundred；　one　thousand　feet　high　begins　from　under　your　feet。
  Those　who　act　on　it　ruin　it；
  Those　who　hold　on　to　it　lose　it。
  Therefore　the　Sage　does　not　act；
  And　as　a　result；　he　doesn't　ruin　＇things＇；
  He　does　not　hold　on　to　＇things＇；
  And　as　a　result；　he　doesn't　lose　＇things＇；
  In　people's　handling　of　affairs；　they　always　ruin　things　when　they're　right　at　the　point　of　completion。
  Therefore　we　say；　〃If　you're　as　careful　at　the　end　as　you　were　at　the　beginning；　you'll　have　no　failures。〃
  Therefore　the　Sage　desires　not　to　desire　and　doesn't　value　goods　that　are　hard　to　obtain；
  He　learns　not　to　learn　and　returns　to　what　the　masses　pass　by；
  He　could　help　all　things　to　be　natural；　yet　he　dare　not　do　it。
  65
  Those　who　practiced　the　Way　in　antiquity；
  Did　not　use　it　to　enlighten　the　people。
  Rather；　they　used　it　to　make　them　dumb。
  Now　the　reason　why　people　are　difficult　to　rule　is　because　of　their　knowledge；
  As　a　result；　to　use　knowledge　to　rule　the　state
  Is　thievery　of　the　state；
  To　use　ignorance　to　rule　the　state
  Is　kindness　to　the　state。
  One　who　constantly　understands　these　two；
  Also　＇understands＇　the　principle。
  To　constantly　understand　the　principle？br》　This　is　called　Profound　Virtue。
  Profound　Virtue　is　deep；　is　far…reaching；
  And　together　with　things　it　returns。
  Thus　we　arrive　at　the　Great　Accord。
  66
  The　reason　why　rivers　and　oceans　are　able　to　be　the　kings　of　the　one　hundred　valleys　is　that　they　are　good　at　being　below　them。
  for　this　reason　they　are　able　to　be　the　kings　of　the　one　hundred　valleys。
  Therefore　in　the　Sage's　desire　to　be　above　the　people；
  He　must　in　his　speech　be　below　them。
  And　in　his　desire　to　be　at　the　front　of　the　people；
  He　must　in　his　person　be　behind　them。
  Thus　he　dwells　above；　yet　the　people　do　not　regard　him　as　heavey；
  And　he　dwells　in　front；　yet　the　people　do　not　see　him　as　posing　a　threat。
  The　whole　world　delights　in　his　praise　and　never　tires　of　him。
  Is　it　not　because　he　is　not　contentious；
  That；　as　a　result；　no　one　in　the　world　can　contend　with　him？！
  67
  The　whole　world　says；　I'm　Great；
  Great；　yet　unlike　＇everyone　else＇；
  But　it's　precisely　because　I'm　unlike　＇everyone　else＇；　that　I'm　therefore　able　to　be　Great。
  Were　I　like　＇everyone　else＇；　for　a　long　time　now　I'd　have　seemed　insignificant　and　small。
  I　constantly　have　three　treasures；
  Hold　on　to　them　and　treasure　them。
  The　first　is　compassion；
  The　second　is　frugality；
  And　the　third　is　not　presuming　to　be　at　the　forefront　in　the　world。
  Now；　it's　because　I'm　compassionate　that　I　therefore　can　be　courageous；
  And　it's　because　I'm　frugal　that　I　therefore　can　be　magnamimous；
  And　it's　because　I　don't　presume　to　be　at　the　forefront　in　the　world　that　I　therefore　can　be　the　head　of　those　with　complete　talent。
  Now；　if　you　abandon　this　compassion　and　yet　try　to　be　courageous；
  And　if　you　abandon　this　frugality　and　yet　try　to　be　magnanimous；
  And　if　you　abandon　this　staying　behind　and　yet　go　to　the　fore；
  Then　you　will　die。
  If　with　compassion　you　attack；　then　you'll　win；
  If　you　defend；　then　you'll　stand　firm。
  When　Heaven's　about　to　establish　him；
  It's　as　though　he　surrounds　him　with　the　protective　wall　of　compassion。
  68
  Therefore；　one　who　is　good　at　being　a　warrior　doesn't　make　a　show　of　his　might；
  One　who　is　good　in　battle　doesn't　get　angry；
  One　who　is　good　at　defeating　the　enemy　doesn't　engage　him。
  And　one　who　is　good　at　using　men　places　himself　below　them。
  This　is　called　the　virtue　of　not　competing；
  This　is　called　＇correctly＇　using　men；
  This　is　called　matching　Heaven。
  It's　the　high　point　of　the　past。
  69
  Those　who　use　weapons　have　a　saying　which　goes：
  〃I　don't　presume　to　act　like　the　host；　and　instead　play　the　part　of　the　guest；
  I　don't　advance　an　inch；　but　rather　retreat　a　foot。〃
  This　is　called　moving　forward　without　moving　forword？br》　Rolling　up　one's　sleeves　without　baring　one's　arms？br》　Grasping　firmly　without　holding　a　weapon？br》　And　enticing　to　fight　when　there's　no　opponent。
  Of　disasters；　none　is　greater　than　＇thinking＇　you　have　no　rival。
  To　think　you　have　no　rival　is　to　come　close　to　losing　my　treasures。
  Therefore；　when　weapons　are　raised　and　＇the　opponents＇　are　farily　well　matched；
  Then　it's　the　one　who　feels　grief　that　will　win。
  70
  My　words　are　easy　to　understand；
  And　easy　to　put　into　practice。
  Yet　no　one　in　the　world　can　understand　them；
  And　no　one　can　put　them　into　practice。
  Now　my　words　have　an　ancestor；　and　my　deeds　have　a　lord；
  And　it's　simply　because　＇people＇　have　no　understanding　＇of　them＇；　that　they　therefore　don't　understand　me。
  But　when　those　who　understand　me　are　few；　then　I'm　of　great　value。
  Therefore　the　Sage　wears　coarse　woolen　cloth；　but　inside　it　he　holds　on　to　jade。
  71
  To　know　you　don't　know　is　best。
  Not　to　know　you　＇don't＇　know　is　a　flaw。
  Therefore；　the　Sage's　not　being　flawed
  Stems　from　his　recognizing　a　flaw　as　a　flaw。
  Therefore；　he　is　flawless。
  72
  When　the　people　don't　respect　those　in　power；　then　what　they　greatly　fear　is　about　to　arrive。
  Don't　narrow　the　size　of　the　places　in　which　they　live；
  Don't　oppress　them　in　their　means　of　livelihood。
  It's　simply　because　you　do　not　oppress　them；　that　they　therefore　will　not　be　fed　up。
  Therefore　the　Sage　knows　himself　but　doesn't　show　himself；
  he　cherishes　himself　but　doesn't　value　himself。
  For　this　reason；　he　rejects　that　and　takes　this。
  73
  If　you're　brave　in　being　daring；　you'll　be　killed；
  If　you're　brave　in　not　being　daring；　you'll　live。
  With　these　two　things；　in　one　case　there's　profit；　in　the　other　there's　harm。
  The　things　Heaven　hates梬ho　knows　why？
  The　Way　of　Heaven　is　not　to　fight　yet　to　be　good　at　winning？br》　Not　to　speak　yet　skillfully　respond？br》　No　one　summons　it；　yet　it　comes　on　its　own？br》　To　be　at　ease　yet　carefully　plan。
  Heaven's　net　is　large　and　vast；
  Its　mesh　may　be　coarse　yet　nothing　slips　through。
  74
  If　the　people　were　constant　＇in　their　behavior＇　and　yet　did　not　fear　death；
  How　could　you　use　execution　to　intimidate　them？
  If　you　brought　it　about　that　the　people　were　constant　＇in　their　behavior＇　and　moreover　feared；　and　＇we＇　took　those　who　behaved　in　abnormal　ways　and　killed　them梬ho　would　dare　act　in　this　way？！
  If　the　people　are　constant　and　moreover　necessarily　fear　death；
  then　we　constantly　have　the　one　in　charge　of　executions。
  Now　killing　people　in　place　of　the　one　in　charge　of　executions；
  this　＇is　like＇　cutting　wood　in　place　of　the　head　carpenter。
  And　of　those　who　cut　wood　in　place　of　the　head　carpenter；　very　few　do　not　hurt　their　hands！
  75
  The　reason　why　people　starve；
  Is　because　they　take　so　much　in　tax…grain。
  Therefore　they　starve。
  The　reason　why　the　common　people　cannot　be　ruled；
  Is　because　their　superiors　have　their　reason　for　acting。
  Therefore　they　cannot　be　ruled。
  The　reason　why　people　take　death　lightly；
  Is　because　they　so　avidly　seek　after　life。
  Therefore　they　take　death　lightly。
  Only　those　who　do　not　act　for　the　purpose　of　living？br》　Only　these　are　superior　to　those　who　value　life。
  76
  When　people　are　born；　they're　supple　and　soft；
  Whey　they　die；　they　end　up　stretched　out　firm　and　rigid；
  When　the　ten　thousand　things　and　grasses　and　trees　are　alive；　they're　supple　and　pliant；
  When　they're　dead；　they're　withered　and　dried　out。
  Therefore　we　say　that　the　firm　and　rigid　are　compassions　of　death；
  While　the　supple；　the　soft；　the　weak；　and　the　delicate　are　compassions　of　life。
  If　a　soldier　is　rigid；　he　won't　win；
  If　a　tree　is　rigid；　it　will　come　to　its　end。
  Rigidity　and　power　occupy　the　inferior　position；
  Suppleness；　softness；　weakness；　and　delicateness　occupy　the　superior　position。
  77
  The　Way　of　Heaven　is　like　the　flexing　of　a　bow。
  The　high　it　presses　down；　the　low　it　raises　up。
  From　those　with　a　surplus　it　takes　away；　to　those　without　enough　it　adds　on。
  Therefore　the　way　of　Heaven？br》　Is　to　reduce　the　excessive　and　increase　the　insufficient；
  The　Way　of　Man？br》　Is　to　reduce　the　insufficient　and　offer　more　to　the　excessive。
  Now；　who　is　able　to　have　a　surplus　and　use　it　to　offer　to　Heaven？
  Clearly；　it's　only　the　one　who　possesses　the　Way。
  Therefore　the　Sage？br》　Take　actions　but　does　not　possess　them；
  Accomplishes　his　tasks　but　does　not　dwell　on　them。
  Like　this；　is　his　desire　not　to　make　a　display　of　his　worthiness。
  78
  In　the　whole　world；　nothing　is　softer　and　weaker　than　water。
  And　yet　for　attacking　the　hard　and　strong；　nothing　can　bear　it；
  Because　there　is　no