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untry。 So either oneis lower in order to take； or lower in order to be taken。 The larger countryonly desire to foster all of the people。 The smaller countries only desireto enter into the service of others。 Now when the two sides each have gottenwhat they desire； it is appropriate that the larger country still takethe lower role。
62
The Dao is sanctum for the myriad creatures。 It is the treasure of thegood person； and what protects the person who is not good。 How can peoplewho are not good be abandoned？ Beautiful words can be marketed ＇to people＇。Fine behavior can be presented to people。 So in enthroning a Son of Heavenor in installing one of the three great ministers； reverently offeringa jade ceremonial disk as a preliminary to presenting a chariot and teamof four is not as good as kneeling to offer this Dao。 Why was this Daoesteemed in antiquity？ Is it not said： 〃By it one attains with ｛out？｝seeking。 By it one escapes from one's transgressions？'' Therefore it isprized by the world。
63
Act by nonaction。 Do by not doing。 Find flavor in blandness。 Magnify thesmall。 Augment the few。 Respond to enmity with virtue。 Solve difficultproblems while they are still easy。 Do great tasks while they are yet small。The difficult problems of the world must be solved while they are stilleasy。 The great tasks of the world must be done while they are still small。For this reason the Sage never undertakes great projects； and so he canaccomplish great things。 When acquiescence is given lightly； trust mustbe diminished。 When things are oversimplified； difficulty must be magnified。So the Sage treats things as even more difficult ＇than they would seemto be＇； and ＇so＇ in the end there is no difficulty。
64
It is easy to maintain control of things while they are still quiescent。It is easy to plan for them before they have given any inkling。 When thingsare crisp； they are easy to shear off。 When things are minute； they areeasily dispersed。 Do it before they come into existence！ Regulate thembefore they become disordered！ A tree of two spans starts as the finestfilament。 A tower of nine stories begins by heaping up dirt。 A journeyof a thousand miles begins beneath one's feet。 Those who do things defeat＇their goals＇。 Those who clutch at things lose them。 For that reason theSage has no activity and so suffers no defeats。 He clutches at nothingand so loses nothing。 In pursuing their objectives the people constantlyfail when they are about to succeed。 If you are as careful of conclusionsas you are of beginnings； then you will not ruin things。 For that reasonthe Sage desires not to desire； and does not value scarce commodities。He learns non…learning； in order to return to what the multitudes havepassed by； and thereby can aid in the natural processes of the myriad creatureswithout daring to act forcefully。
65
Those of antiquity who were good at the practice of the Dao did not enlightenpeople…rather； they made them ignorant。 The people are difficult to regulatewhen they are too clever。 So to use cleverness to regulate a country isto do injury to the country。 To not use cleverness to regulate a countryis to be a benefactor to the country。 Knowing these two alternatives constitutesa model。 Having a constant awareness of this model is called the dark andmysterious virtue。 The dark and mysterious virtue is profound and remote。It is opposed to ＇the ordinary inclinations of＇ creatures and so comesinto a great confluence ＇with the total process of the universe＇。
66
The reason that the great rivers and the seas can be the kings of the hundredvalleys is that they are good at lying beneath them。 Thus they can be thekings of the hundred valleys。 So if one would be superior to people； onemust by words put oneself beneath them。 If one would lead the people； onemust put one's person （i。e。； interests） behind them。 For that reason； althoughthe Sage is on top； the people do not perceive him to be a burden。 Althoughhe is in front of them； the people do not take that to be an injury。 Sothe world takes joy in pushing him to the fore and does not become tiredof him。 Because he does not contend； no one in the world can contend withhim。
67
Everyone in the world says that my Dao is great and yet it does not seemso。 Now only because it is great does it not seem so。 If it seemed so；then long would it have been petty。 I have three treasures that I upholdand protect： The first is called compassion； the second is called thrift；the third is not being willing to be first in the world。 Being compassionate；one is able to be brave。 Being thrifty one is able to be generous。 Notbeing willing to be first in the world； one is able to become the ChiefAgent ＇of the processes of the universe that constitute the manifestationsof the Dao＇。 Now should one abandon compassion and yet seek to act bravely；should one abandon thrift and yet seek to be generous； or abandon one'sposition at the rear and yet seek to be foremost； then it will be fatal。And if one wages war with compassion then one will win。 If one seeks todefend something using compassion then it will be secure。 What Heaven willgive salvation； it protects by means of compassion。
68
Those who are good at being knights are not martial。 Those who are goodat warfare do not rage。 Those who are good at overcoming their adversariesdo not join issue。 Those who are good at employing others put themselvesbeneath them。 That is called the virtue of non…contention。 That is calledthe power to employ others。 That is called the perfection attained by becominga match with Heaven。
69
There is a saying about using armed forces。 〃I dare not be the host （i。e。；the initiator） and instead become the guest。 I dare not advance an inch；but rather retreat a foot。'' That is called to make troop movements withoutform； shoving aside without a forearm； destroying without involving anenemy； and wielding arms without there being a weapon。 There is no greaterdisaster than underestimating one's enemy。 If one were to underestimateone's enemy that would be tantamount to losing one's treasures。 So whentroops of equivalent strength are opposed； the side that goes into battlewith sorrow will win。
70
My words are extremely easy to know and extremely easy to put into practice。No one in the world is able to know them or to put them into operation。＇My＇ sayings have ancestors； and events have rulers。 Now only because theydo not know them do they not （know =） understand me。 Those who know meare few； and so I am precious。 For that reason the Sage cloaks himselfwith a rough garment and holds his jade to his bosom。
71
To know that you do not know is the best。 To not know that you ｛do not｝know is a defect。 Now only by treating defect as defect can you be withoutdefect。 The Sage is without defect because he treats ＇all＇ defects as defectsand so is without defect。
72
When the people do not fear terrible things； then the great terrors arrive。＇Therefore：＇ Do not restrict the range of their daily activities。 Do notoppress them in their livelihood。 Now it is only by not oppressing themthat they will not find your presence oppressive。 For this reason the Sag