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68。 He who in （Tao's） wars has skill Assumes no martial port；
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He who fights with most good will To rage makes no resort。
He who vanquishes yet still Keeps from his foes apart； He
whose hests men most fulfil Yet humbly plies his art。
Thus we say； 'He ne'er contends； And therein is his
might。' Thus we say； 'Men's wills he bends； That they with
him unite。' Thus we say； 'Like Heaven's his ends； No sage of
old more bright。'
69。 1。 A master of the art of war has said； 'I do not dare to be the host
（to commence the war）； I prefer to be the guest （to act on the defensive）。
I do not dare to advance an inch； I prefer to retire a foot。' This is called
marshalling the ranks where there are no ranks； baring the arms （to fight）
where there are no arms to bare； grasping the weapon where there is no
weapon to grasp； advancing against the enemy where there is no enemy。
2。 There is no calamity greater than lightly engaging in war。 To do
that is near losing （the gentleness） which is so precious。 Thus it is that
when opposing weapons are （actually） crossed； he who deplores （the
situation） conquers。
70。 1。 My words are very easy to know； and very easy to practise； but
there is no one in the world who is able to know and able to practise them。
2。 There is an originating and all…comprehending （principle） in my
words； and an authoritative law for the things （which I enforce）。 It is
because they do not know these； that men do not know me。 3。 They who
know me are few； and I am on that account （the more） to be prized。 It is
thus that the sage wears （a poor garb of） hair cloth； while he carries his
（signet of） jade in his bosom。
71。 1。 To know and yet （think） we do not know is the highest
（attainment）； not to know （and yet think） we do know is a disease。
2。 It is simply by being pained at （the thought of） having this disease
that we are preserved from it。 The sage has not the disease。 He knows
the pain that would be inseparable from it； and therefore he does not have
it。
72。 1。 When the people do not fear what they ought to fear； that
which is their great dread will come on them。
2。 Let them not thoughtlessly indulge themselves in their ordinary life；
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let them not act as if weary of what that life depends on。
3。 It is by avoiding such indulgence that such weariness does not arise。
4。 Therefore the sage knows （these things） of himself； but does not
parade （his knowledge）； loves； but does not （appear to set a） value on；
himself。 And thus he puts the latter alternative away and makes choice of
the former。
73。 1。 He whose boldness appears in his daring （to do wrong； in
defiance of the laws） is put to death； he whose boldness appears in his not
daring （to do so） lives on。 Of these two cases the one appears to be
advantageous； and the other to be injurious。 But
When Heaven's anger smites a man； Who the cause shall truly
scan？
On this account the sage feels a difficulty （as to what to do in the
former case）。
2。 It is the way of Heaven not to strive； and yet it skilfully overcomes；
not to speak； and yet it is skilful in （obtaining a reply； does not call； and
yet men come to it of themselves。 Its demonstrations are quiet； and yet
its plans are skilful and effective。 The meshes of the net of Heaven are
large； far apart； but letting nothing escape。
74。 1。 The people do not fear death； to what purpose is it to （try to）
frighten them with death？ If the people were always in awe of death； and
I could always seize those who do wrong； and put them to death； who
would dare to do wrong？
2。 There is always One who presides over the infliction death。 He
who would inflict death in the room of him who so presides over it may be
described as hewing wood instead of a great carpenter。 Seldom is it that
he who undertakes the hewing； instead of the great carpenter； does not cut
his own hands！
75。 1。 The people suffer from famine because of the multitude of
taxes consumed by their superiors。 It is through this that they suffer
famine。
2。 The people are difficult to govern because of the （excessive） agency
of their superiors （in governing them）。 It is through this that they are
difficult to govern。
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3。 The people make light of dying because of the greatness of their
labours in seeking for the means of living。 It is this which makes them
think light of dying。 Thus it is that to leave the subject of living
altogether out of view is better than to set a high value on it。
76。 1。 Man at his birth is supple and weak； at his death； firm and
strong。 （So it is with） all things。 Trees and plants； in their early growth；
are soft and brittle； at their death； dry and withered。
2。 Thus it is that firmness and strength are the concomitants of death；
softness and weakness； the concomitants of life。
3。 Hence he who （relies on） the strength of his forces does not conquer；
and a tree which is strong will fill the out…stretched arms； （and thereby
invites the feller。）
4。 Therefore the place of what is firm and strong is below； and that of
what is soft and weak is above。
77。 1。 May not the Way （or Tao） of Heaven be compared to the
（method of） bending a bow？ The （part of the bow） which was high is
brought low； and what was low is raised up。 （So Heaven） diminishes
where there is superabundance； and supplements where there is deficiency。
2。 It is the Way of Heaven to diminish superabundance； and to
supplement deficiency。 It is not so with the way of man。 He takes away
from those who have not enough to add to his own superabundance。
3。 Who can take his own superabundance and therewith serve all under
heaven？ Only he who is in possession of the Tao！
4。 Therefore the （ruling） sage acts without claiming the results as his；
he achieves his merit and does not rest （arrogantly） in it：he does not wish
to display his superiority。
78。 1。 There is nothing in the world more soft and weak than water；
and yet for attacking things that are firm and strong there is nothing that
can take precedence of it；for there is nothing （so effectual） for which it
can be changed。
2。 Every one in the world knows that the soft overcomes the hard； and
the weak the strong； but no one is able to carry it out in practice。
3。 Therefore a sage has said； 'He who accepts his state's reproach；
Is hailed therefore its altars' lord； To him who bears men's direful
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woes They all the name of King accord。'
4。 Words that are strictly true seem to be paradoxical。
79。 1。 When a reconciliation is effected （between two parties） after a
great animosity； there is sure to be a grudge remaining （in the mind of the
one who was wrong）。 And how can this be beneficial （to the other）？
2。 Therefore （to guard against this）； the sage keeps the left…hand
portion of the record of the engagement； and does not insist on the （speedy）
fulfilment of it by the other party。 （So）； he who has the attributes （of the
Tao） regards （only） the conditions of the engagement； while he who has
not those attributes regards only the conditions favourable to himself。
3。 In the Way o