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r begins with a pile of earth； a long journey begins with a single step。
Those who make too much of things； spoil their affairs。 Those who grip too strongly； end up by letting go。 The Sage who does not act； does not spoil any affair。 Since he holds on to nothing； nothing escapes him。
When the common people have affairs； they often fail at the moment when they should have succeeded； （nervousness at the beginning of success making them lose propriety and make clumsy mistakes）。 For success； the circumspection of the beginning should last until the final achievement。
The Sage desires nothing。 He does not prize any object because it is rare。 He does not attach himself to any system； but instructs himself by the faults of others。 In order to co…operate with universal evolution； he does not act； but lets things go。
65
In antiquity； those who conformed themselves to the Principle did not seek to make the people clever； but aimed at keeping them simple。
When people are difficult to govern； it is because they know too much。 Those who claim to procure the good of a country by disseminating instruction； are wrong； and ruin the country。
This is the formula of mysterious action； of great profundity； of great bearing。
It is not to the taste of （the curious） but； thanks to it； everything turns out well； peacefully。
66
Why are the oceans and rivers kings of all the valleys？ （receiving all the watercourses in tribute）。 Because they are benevolently the inferiors of all the valleys （with regard to levels）。 That is why all the water flows towards them。
Following this example； the Sage who wishes to become superior to the common people should speak in words beneath himself （speak very humbly of himself）。 If he wishes to become the first； he should put himself in last place； （and continue to do so； after he has been exalted）。
He could then be elevated to the highest peak without the people feeling oppressed by him； he could be the first without the people complaining about him。 The whole empire would serve him with joy； without becoming weary of him。
For； not being opposed to anyone； no one would be opposed to him。
67
Everyone says the Sage is noble； despite his common air； an air which he gives himself because he is noble （to hide his nobility and not to attract envy to himself）。 Everyone knows； on the contrary； how much those who pose as nobles are men of little worth。
The Sage prizes three things and holds on to them： charity； simplicity； and humility。
Being charitable； he will be brave （within just limits； without cruelty）。 Being simple； he will be liberal （within just limits； without waste）。 Being humble； he will govern men without tyranny。
The men of today have forgotten charity； simplicity； and humility。 They prize war； ostentation； and ambition。 This is like wishing not to succeed。 It is like wishing to perish。
For it is the charitable aggressor who wins the battle （not the savage aggressor）； it is the charitable defender who is impregnable （and not the pitiless warrior）。 Those whom heaven wishes well； are thereby made charitable。
68
He who commands should not think that tactics； valour； and effort give victory。
It is by putting oneself at the service of men that one subdues them。 That is the correct procedure。
It is sometimes formulated as follows： art of not struggling （of accommodating oneself； of winning be making oneself everything to everyone）； of ability to manage men； of action conforming to that of heaven。 All these formulae designate the same thing。 They show the greatness of the ancients。
69
Rather be on the defensive than the offensive； rather retreat a step than advance an inch； are current principles of military art。 It is worth more to yield than to triumph。 Prevention （of war） through diplomacy is worth even more。
That is the meaning of certain abstruse formulae of military art； such as： advancing without marching； defending oneself without moving an arm； status quo without fighting； holding on without weapons； and others。
There is no worse curse than a war waged with little or no reason； （which is sought…after deliberately； and pushed beyond necessary limits）。
He who does that； exposes his own goods to loss； and causes great mourning。
70
What I （Lao Zi） teach is easy to understand and to practice； and yet the world neither understands or practices it。
My precepts and procedures derive from a superior principle and procedure； the Principle and its Virtue。 The world does not recognize the Principle which directs me； that is why it does not know me。 Very few understand me。 That makes my glory。
It befalls me to be like the Sage who is unrecognized from amongst the common people because of his humble appearance； even though his interior is filled with jewels。
71
Knowing all and believing that one knows nothing； is true knowledge （of a superior kind）。 Knowing nothing and believing that one knows everything； is the common evil of humans。 Seeing this evil as an evil； keeps one away from it。
The Sage is exempt from self…conceit； because he dreads it。 This fear keeps him from it。
72
Those （who expose themselves to danger through curiosity； love of gain； or ambition） should be afraid when they are not afraid。 For they are lost。
Do not consider your place of birth too restricting； do not become dissatisfied with the condition in which you were born。 （Stay what you are and where you are。 The effort to seek for better could perhaps cause you to lose you way）。 One does not become dissatisfied； if one does not wish to become so。 （Dissatisfaction is always voluntary； coming from preparing one's situation with another； and having preference for the other）。
The Sage knows his worth but does not show it； （he does not feel the need to show it off）。 He respects himself but does not try to be esteemed。 He discerns； adopting this； and rejecting that （after the light of his wisdom）。
73
Active （warlike） courage procures death。 Passive courage （patience； endurance） conserves life。
Therefore there are two courages； one harmful； the other beneficial。 （Patience and forbearance are always worth more than incisive action； even in government； in politics）。 For does heaven wish harm； or not； to this or that man； or nation？ 。。。 And why？ 。。。 Who knows？ … Therefore the Sage always acts as though embarrasses； （hesitating； making up his mind with difficulty before any active intervention）。
For the way of heaven （its constant conduct）； is not to intervene positively。 It wins without fighting。 It makes things obey without giving orders。 It makes them come without calling them。 It brings everything to its conclusion whilst having the appearance of letting everything drag。
The heavenly net catches all。 Its mesh is wide； but no one escapes it。
74
If the people do not fear death； what is the good of trying to control them by the threat of death？
If they fear death； then only capture and execute those who cause disorder； turning the others away from doing likewise。 （The legalists who are lavish with the