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 practise, but there is no one in the world who is able to know and able to practise 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.

Dao De Jing Chapter 70 - Seddon

Jan 21 at 3:08 AM

70

Even though my words are easy to understand and easy to put into practice,

No one in the world really knows them or lives by them.

My words have their origin, and my actions receive their impetus, in the source of all things.

If this is not understood, then I am not understood.

Because so few understand my words, they are prized so highly.

Therefore, the Sage appears wearing coarse clothing, concealing the true treasure in his heart.

河上公-老子道德經

〈無行戶剛反〉攘無臂〈雖欲大怒若無臂可攘也攘若羊反〉仍無敵〈雖欲仍引之心若無〉

〈敵可仍也〉執無兵〈雖欲執持之若無兵刃可持用也何者傷彼之民罹罪於天遭不道之君愍忍䘮之痛也〉

禍莫大於輕敵〈夫禍亂之害莫大於欺輕敵家侵取不休輕戰貪財〉輕敵幾

䘮吾寳〈幾近也寳身也欺輕敵者近䘮身也幾音祈音機〉故抗兵相加〈兩敵〉

〈戰也〉哀者勝矣〈哀者慈仁士卒不逺於死〉

　　　知難第七十

吾言甚易知甚易行〈老子言吾所言省而易知約而易行易並以䜴反〉天下

莫能知莫能行〈人惡柔弱好剛強也〉言有宗事有君〈我所言有〉

〈宗祖根本事有君臣天下世人不知者非我之無德不與我反〉夫唯無知是以不我知

〈夫惟聖人也是我德之暗不見於外窮極微妙故無知也〉知我者希則我者貴〈希少

69	道德經:	用兵有言：吾不敢為主，而為客；不敢進寸，而退尺。 是謂行無行；攘無臂；扔無敵；執無兵。 禍莫大於輕敵，輕敵幾喪吾寶。 故抗兵相加，哀者勝矣。
	Dao De Jing:	(The use of the mysterious [Dao]) 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. 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.

Dao De Jing Chapter 69 - Seddon

Jan 20 at 6:04 AM

69

The strategists have a saying:
      'I dare not take the offensive, but would rather take the defensive.
      'I dare not advance an inch, but would rather retreat a foot.'
This is called marching without moving,
Rolling up one's sleeve without showing one's arm,
Defeating an enemy without confrontation,
Being armed without weapons.
No misfortune is greater than underestimating an enemy.
Underestimating my enemy almost makes me lose my treasures.
Therefore, when two sides take arms against each other,
It is the side with the most reluctance which wins.

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 the skill Assumes no martial port; He who fights with most goodwill 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 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.'

善為士者，不武。善戰者，不怒。善勝敵者，弗與。善用人者，為之下。是謂不爭之德，是謂用人之力，是謂配天，古之極也。

Dao De Jing Chapter 68 - Seddon

Jan 19 at 6:55 AM

68

He who makes a good soldier is not violent.

He who makes a good fighter is not angry.

He who makes a good conqueror does not compete.

He who is skilful in making the best use of people places himself under them.

This is called the Virtue of not competing.

This is called making use of people.

This is called matching the sublimity of Heaven.

河上公-老子道德經

　　　配天第六十八

善為士者不武〈言貴道德不好武力〉善戰者不怒〈善以道戰者禁邪於胷心〉

〈絶禍於未萌無所誅怒也〉善勝戰者不與〈善以道勝敵者附近以仁來逺以德不與敵爭而敵〉

〈自服也〉善用人者為下〈善用人自輔佐者常為人執謙下也〉是謂不爭之

德〈謂上為之下也是乃不與人爭之道德也〉是謂用人之力〈能身為人下是謂用人臣之力〉是

謂配天〈能行此者德配天地〉古之極〈是乃古之極要道也〉

　　　玄用第六十九

用兵有言〈陳用兵之道老子疾時用兵故託巳設其義也〉吾不敢為主〈主先也不〉

〈敢先舉兵〉而為客〈客者和而不倡用兵當承天而後動〉不敢進寸而退尺

〈侵人境界利人財寳為進閉門守城為退〉是謂行無行〈彼遂不止為天下賊雖行誅之不行執也

67	道德經:	天下皆謂我道大，似不肖。 夫唯大，故似不肖。 若肖久矣。 其細也夫！我有三寶，持而保之。 一曰慈，二曰儉，三曰不敢為天下先。 慈故能勇；儉故能廣；不敢為天下先，故能成器長。 今舍慈且勇；舍儉且廣；舍後且先；死矣！ 夫慈以戰則勝，以守則固。 天將救之，以慈衛之。
	Dao De Jing:	(Three precious things) All the world says that, while my Dao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known! But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy, and the third 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. Nowadays 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.

Dao De Jing Chapter 67 - Seddon

Jan 18 at 2:07 AM

67

All under Heaven say that my Tao is great and resembles nothing.
Because it is great, it resembles nothing.
If it did resemble anything, it would a long time ago have become small.
There are three treasures which I keep and value.
The first is compassion;
The second is frugality;
And the third is not daring to be ahead of others.
Being compassionate, one can be courageous.
Being frugal, one can be generous.
Not daring to be ahead of others, one can lead the world.
But nowadays, there are those who abandon compassion, yet wish to be courageous;
They reject frugality, yet wish to be generous;
They forsake not daring to be ahead of others, yet wish to lead the world.
Their downfall is certain.
Being compassionate, one will win in attack and be strong in defence.
By giving compassion, Heaven provides and protects.

《三宝》 款：家有三宝，持而保之。

一曰慈，二曰俭，三曰不敢为天下先。 

老子说，我有三件宝器，一是慈悲，二是俭朴，三是不要出风头。

无论做的多大多好，都一定要低调，谨慎为人。

《善下》 款：江海所以能为百谷王者，以其善下之。 

用白话讲就是能够善于把身段放低。

江海之所以能够成为山谷小溪之王，是因为大海因为放的很低，所以江河东流入海，所以做人应该把身段放低，别人才会依附你，最终才会成为王。

《通达》 款：变则通，通则达矣。 变通就是不断的要改变革新，最后才能达到你的目的追求。

《为而不争》 款：圣人之道 即自然的法则，是利物而不害物;做人做事当脚踏实地去做，而不要去与人争强好胜，比个你强我弱，争个无用的虚假名头。《长久》 款：知止不殆，可以长久。《归真》 款：回归自然之谓也。 “真”不是真理，而是指自然状态。归真就是回归纯真，像儿童一样的朴实纯洁。《玄同》 款：塞其兑，闭其门，挫其锐，解其忿，和其光，同其尘，是谓玄德。 如果有很么矛盾的地方一定要终止了，把门关起来，如果锐不可挡锋芒我将其磨光，愤怒和愤恨一定要解除掉，光如果很刺眼一定要将其平和，如果同是粪土那么等同粪土，我都和你平等。这是世界之大同也。

《紫气东来》

《去奢》 款：大道尚简 有了钱了，有了势力了，但是不要忘记，一定要过平民的生活。大道尚简，意思是说，真正有修养的高尚的了不起的人，实际上过一种俭朴的生活。

《唯施是畏》 款：施（yi）者曲折小径之谓也。 曲折弯曲的小路很谨慎，心存畏惧。世间的路不是笔直的，是曲折的，心里要心存畏惧。不能认为里面没有风险，而是到处都有风险需要谨慎。

《宜为下》 款：老子曰：大者宜为下，谦恭卑下成就大业者之风范也。 老子说有最大成就的人，要把身段放低，不要觉得自己了不起。不要把自己看的过高，平静平等的心态。

《去甚》 “甚”为极端，不是极左就是极右。凡事一定哪个极端都不要走，一定要都能接受，只有中庸才能大家都能够接受。

《尚足》 款：知足之足，常足。 知足的这种满足才是长久的满足，这样就会永远持续下去。不知足的知足就是贪。

《玄德》甲骨文 款：生而不有，为而不恃，长而不宰，是谓玄德。 我造出来的生产出来的我都不占有。比如说孩子，子女是我生的，但是我并不认为子女就是我的私有财产，中国的大家长制，认为子女就要孝敬父母，实际上这是违背老子的精神。我做成的事情，我不自恃为功，做成的事，永远不认为自己很了不起。我是老大，但我不独裁，我还是民主，还是听从别人意见。这是至高无上的修养。

《若谷》 不要做高山，要做山谷。不要处高，而要处低。虚怀若谷，向山谷学习，山谷很低很深，不漏锋芒，可以容纳百川。

《袭明》 款：藏而不漏之智谓之袭明。 大智慧的人往往是藏而不漏，大智若愚。

《德厚如婴》 真正深厚的道德修养就像是婴儿。婴儿是人类中最单纯最幼稚最纯洁的，婴儿什么都不懂没有贪欲，所以像婴儿一样你的道德修养到家了。

《去泰》 “去泰”，做事不要过分，一定要适可而止。

《善建不拔》 真正善于建造者构造的人，修建的东西是永远无法摧毁的。任何外界力量都无法摧毁，这是建筑者修养最高的本领了。

《去甚》 款：凡事勿过