78	道德經:	天下莫柔弱於水，而攻堅強者莫之能勝，其無以易之。 弱之勝強，柔之勝剛，天下莫不知，莫能行。 是以聖人云：受國之垢，是謂社稷主；受國不祥，是謂天下王。 正言若反。
	Dao De Jing:	(Things to be believed) 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. Everyone 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. 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 woes They all the name of King accord.' Words that are strictly true seem to be paradoxical.

78.
Water is so very soft
It overcomes because it yields
By wearing down the hardest rock
It shows what power weakness wields
The weak can overcome the strong
The soft can overcome the hard
Everybody knows it's true
So hold the low in high regard
The seer sees serenity
Where others see affliction
The seer sees the inner truth
Where others only see a fiction

74	道德經:	民不畏死，奈何以死懼之？ 若使民常畏死，而為奇者，吾得執而殺之，孰敢？常有司殺者殺。 夫司殺者，是大匠斲；夫代大匠斲者，希有不傷其手矣。
	Dao De Jing:	(Restraining delusion) 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? 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!

74.
You truly are what isn't born
You need not to be afraid to die
Just live your life and know that you
Will never lose the inner eye
You can't control what is to be
In using tools you don't command
Unlike the master carpenter
You're bound to cut your hand

73.
The way is very easy
Its purposes prevail
When all is done in silence
Intention cannot fail
Its net is vast and overall
With meshes large and wide
Yet it loses nothing
Holds everything inside

73	道德經:	勇於敢則殺，勇於不敢則活。 此兩者，或利或害。 天之所惡，孰知其故？是以聖人猶難之。 天之道，不爭而善勝，不言而善應，不召而自來，繟然而善謀。 天網恢恢，踈而不失。
	Dao De Jing:	(Allowing men to take their course) 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). 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.

70	道德經:	吾言甚易知，甚易行。 天下莫能知，莫能行。 言有宗，事有君。 夫唯無知，是以不我知。 知我者希，則我者貴。 是以聖人被褐懷玉。
	Dao De Jing:	(The difficulty of being (rightly) known) My words are very easy to know and very easy to practice, but there is no one in the world who is able to know and able to practice them. 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. 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.

70.
Embarrassingly obvious
And always near at hand
It is this nothingness you see
But never understand
Though truth within is ageless
Very few will ever see
My face is what I give to you
The jewel within is me

68	道德經:	善為士者，不武；善戰者，不怒；善勝敵者，不與；善用人者，為之下。是謂不爭之德，是謂用人之力，是謂配天古之極。
	Dao De Jing:	(Matching heaven) He who in (Dao's) wars has skill Assumes no martial port; 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 fulfill Yet humbly plies his art. Thus we say, 'He never 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.'

68.
Violence is not the way
The greatest warriors know
That treachery and anger
Will not defeat the foe
You only win if you don't strive
And gain if you do not oppose
This is the certain victory
Simplicity bestows

65	道德經:	古之善為道者，非以明民，將以愚之。 民之難治，以其智多。 故以智治國，國之賊；不以智治國，國之福。 知此兩者亦𥡴式。 常知𥡴式，是謂玄德。 玄德深矣，遠矣，與物反矣，然後乃至大順。
	Dao De Jing:	(Pure, unmixed excellence) The ancients who showed their skill in practicing the Dao did so, not to enlighten the people, but rather to make them simple and ignorant. The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his 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 rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him. Those of old who found the way Could see their inner core They saw that it was hidden And didn't bring it to the fore When people think they know the truth They want all others to concur But they are happy and content When they remain unsure Don't try to lead with cleverness Prefer instead simplicity It's obvious that truth must lie In nothingness and clarity

63	道德經:	為無為，事無事，味無味。 大小多少，報怨以德。 圖難於其易，為大於其細；天下難事，必作於易，天下大事，必作於細。是以聖人終不為大，故能成其大。 夫輕諾必寡信，多易必多難。 是以聖人猶難之，故終無難矣。
	Dao De Jing:	(Thinking in the beginning) (It is the way of the Dao) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness. (The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore the sage, while he never does what is great, is able on that account to accomplish the greatest things. He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties. 63. Begin with the easy And do without doing There isn't a thing That you should be pursuing Begin with the simple There's no need attacking Your greatness will lie In all that you're lacking Tackle problems when they're small And still subject to solution The largest problem is resolved By simple deeds of diminution Can you center every day And see all the seers see Empty here and brimming there A marvelous asymmetry?