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.The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap ofearth; the journey of a thousand li commenced with a single step.He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold.The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose hisbold.(But) people in their conduct of affairs are constantly ruining them when they are on the eve of success.Ifthey were careful at the end, as (they should be) at the beginning, they would not so ruin them.Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what(other men) do not learn, and turns back to what the multitude of men have passed by.Thus he helps the naturaldevelopment of all things, and does not dare to act (with an ulterior purpose of his own).65The ancients who showed their skill in practising the Tao did so, not to enlighten the people, but rather to makethem simple and ignorant.The difficulty in governing the people arises from their having much knowledge.He who (tries to) govern a state byhis wisdom is a scourge to it; while he who does not (try to) do so is a blessing.He who knows these two things finds in them also his model and rule.Ability to know this model and ruleconstitutes what we call the mysterious excellence (of a governor).Deep and far-reaching is such mysteriousexcellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.Tao te Ching, Retrieved from HolyBooks.net66That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill inbeing lower than they;--it is thus that they are the kings of them all.So it is that the sage (ruler), wishing to be abovemen, puts himself by his words below them, and, wishing to be before them, places his person behind them.In this way though he has his place above them, men do not feel his weight, nor though he has his place beforethem, do they feel it an injury to them.Therefore all in the world delight to exalt him and do not weary of him.Because he does not strive, no one finds itpossible to strive with him.67All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of teaching).Now it isjust its greatness that makes it seem to be inferior.If it were like any other (system), for long would its smallnesshave been known!But I have three precious things which I prize and hold fast.The first is gentleness; the second is economy; and thethird is shrinking from taking precedence of others.With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others,I can become a vessel of the highest honour.Now-a-days they give up gentleness and are all for being bold;economy, and are all for being liberal; the hindmost place, and seek only to be foremost;--(of all which the end is)death.Gentleness is sure to be victorious even in battle, and firmly to maintain its ground.Heaven will save its possessor,by his (very) gentleness protecting him.68He who in (Tao's) wars has skill Assumes no martial port; He who fights with most good will To rage makes noresort.He who vanquishes yet still Keeps from his foes apart; He whose hests men most fulfil Yet humbly plies hisart.Thus we say, 'He ne'er contends, And therein is his might.' Thus we say, 'Men's wills he bends, That they with himunite.' Thus we say, 'Like Heaven's his ends, No sage of old more bright.'69A 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 theranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weaponwhere there is no weapon to grasp; advancing against the enemy where there is no enemy.There is no calamity greater than lightly engaging in war.To do that is near losing (the gentleness) which is soprecious.Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.Tao te Ching, Retrieved from HolyBooks.net70My words are very easy to know, and very easy to practise; but there is no one in the world who is able to knowand able to practise them
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