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08 - Tao Te Ching - Laozi · Logic Library

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  Chapters sixty four to seventy two. Chapter sixty four, Section one. That
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  which is at rest is easily kept hold of. Before a thing has given
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  indications of its presence, it is easy to take measures against it. That
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  which is brittle is easily broken. That which is very small is easily dispersed.
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  Action should be taken before a thing has made its appearance. Orders should
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  be secured before disorder has begun. Chapter sixty four, Section two. The
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  tree which fills the arms grew from the tiniest sprout. The tower of nine
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  stories rose from a small heap of earth. The journey of a thousand lee
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  commenced with a single step. Chapter sixty four, Section three. He who
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  acts with an ulterior purpose does harm. He who takes hold of a thing
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  in the same way loses his hold. The sage does not act so,
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  and therefore does no harm. But he does not lay hold so, and
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  therefore he does not lose his hold. But people, in their conduct of
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  affairs are constantly ruining them when they are on the eve of success. If
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  they were careful at the end, as they should be at the beginning,
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  they would not so ruin them. Chapter sixty four, Section four Therefore,
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  the sage desires what other men do not desire, and does not prize things
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  difficult to get. He learns what other men do not learn, and turns
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  back to what the multitude of men have passed by. Thus he helps the
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  natural development of all things, and does not dare to act with an ulterior
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  purpose of his own. Chapter sixty five, Section one. The ancients who
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  showed their skill in practicing the Tao, did so not to enlighten the people,
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  but rather to make them simple and ignorant. Chapter sixty five, Section
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  two. The difficulty in governing the people arises from their having much knowledge.
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  He who tries to govern a state by his wisdom is a scourge to it,
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  while he who does not try to do so is a blessing. Chapter
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  sixty five, Section three. He who knows these two things finds in them
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  also his model and rule. Ability to know this model and rule constitutes what
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  we call the mysterious excellence of a governor. Deep and far reaching. Is
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  such mysterious excellence showing, indeed its possessor as opposite to others, but leading
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  them to a great conformity to him. Chapter sixty six, Section one.
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  That whereby the rivers and seas are able to receive the homage and tribute of
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  all the valley streams is their skill in being lower than they. It is
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  thus that they are the kings of them all. So it is that the
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  sage ruler, wishing to be above men, puts himself, by his words,
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  below them, and wishing to be before them, places his person behind
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  them Chapter sixty six, Section two. In this way, though he has
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  his place above them, men do not feel his weight, Nor though he
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  has his place before them, do they feel it an injury to them.
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  Chapter sixty six, Section three. Therefore, all in the world delight to
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  exalt him, and do not wish of him. Because he does not strive,
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  no one finds it possible to strive with him. Chapter sixty seven,
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  Section one. All the world says that while my to is great, it
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  yet appears to be inferior to other systems of teaching. Now it is just
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  its greatness that makes it seem to be inferior. If it were like any
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  other system, for long would its smallness have been known Chapter sixty seven,
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  Section two. But I have three precious things which I prize and hold fast.
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  The first is gentleness. The second is economy, and the third is
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  shrinking from taking precedence of others. Chapter sixty seven, Section three. With
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  that gentleness, I can be bold. With that economy, I can be
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  liberal, shrinking from taking precedence of others, I can become of vessel of
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  the highest honor. Nowadays they give up gentleness and are all for being bold
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  economy, and are all for being liberal the hindmost place, and seek only
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  to be foremost of all, which the end is death. Chapter sixty seven,
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  Section four. Gentleness is sure to be victorious even in battle, and
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  firmly to maintain its ground. Heaven will save its possessor by his very gentleness
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  protecting him. Chapter sixty eight. He who endows wars has skill, assumes
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  no martial port. He who fights with most goodwill to rage makes no resort.
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  He who vanquishes, yet still keeps from his foes apart, He whose
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  hests men most fulfill, yet humbly plies his art. Thus we say he
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  ne'er contends, and therein is his might. Thus we say men's wills he
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  bends, that they with him unite. Thus we say, like Heaven's his
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  ends. No sage of old more bright. Chapter sixty nine, Section one.
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  A master of the art of war has said, I do not dare
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  to be the host to commence the war. I prefer to be the guest
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  to act on the defensive. I do not dare to advance an inch.
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  I prefer to retire a foot. This is called marshaling the ranks where there
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  are no ranks, bearing the arms, to fight where there are no arms
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  to bear, grasping the weapon where there is no weapon to grasp, Advancing
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  against the enemy where there is no enemy. Chapter sixty nine, Section two.
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  There is no calamity greater than lightly engaging in war. To do that
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  is near losing the gentleness which is so precious. Thus it is that when
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  opposing weapons are actually crossed, he who deplores the situation conquers. Chapter seventy
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  Section one. My words are very easy to know and very easy to practice.
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  But there is no one in the world who is able to know and
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  able to practice them. Chapter seventy, Section two. There is an originating
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  and all comprehending principle in my words, and an authoritative law for the things
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  which I enforce. It is because they do not know these that men do
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  not know me. Chapter seventy section three. They who know me are few,
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  and I am on that account the more to be prized. It is
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  thus that the Sage wears a poor garb of haircloth while he carries his signet
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  of jade in his bosom. Chapter seventy one, Section one. To know
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  and yet think we do not know is the highest attainment. Not to know
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  and yet think we do know is a disease. Chapter seventy one, Section
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  two. It is simply by being pained at the thought of having this disease
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  that we are preserved from it. The Sage has not the disease. He
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  knows the pain that would be inseparable from it, and therefore he does not
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  have it. Chapter seventy two, Section one. When the people do not
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  fear what they ought to fear, that which is their great dread will come
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  on them. Chapter seventy two, Section two. Let them not thoughtlessly indulge
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  themselves in their ordinary life. Let them not act as if weary of what
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  that life depends on. Chapter seventy two, Section three. It is by
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  avoiding such indulgence that such weariness does not arise. Chapter seventy two, section
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  four. Therefore, the Sage knows these things of himself, but does not
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  parade his knowledge, loves, but does not appear to set a value on
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  himself. And thus he puts the latter alternative away and makes choice of the
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  former. End of Chapter seventy two.