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To let go the emotions through impulse is called assertiveness。
（For） things age after reaching their prime；
That （assertiveness） would be against Tao。
And he who is against Tao perishes young。
五十六章
知者不言，言者不知。塞其兑，闭其门，挫其锐，解其纷，和其光，同其尘，是谓玄同。故不可得而亲，不可得而疏；不可得而利，不可得而害；不可得而贵，不可得而贱。故为天下贵。
He who knows does not speak；
He who speaks does not know。
Fill up its apertures；
Close its doors；
Dull its edges；
Untie its tangles；
Soften its light；
Submerge its turmoil；
… This is the Mystic Unity。
Then love and hatred cannot touch him。
Profit and loss cannot reach him。
Honor and disgrace cannot affect him。
Therefore is he always the honored one of the world。
五十七章
以正治国，以奇用兵，以无事取天下。吾何以知其然哉？以此：天下多忌讳，而民弥贫；人多利器，国家滋昏；人多伎巧，奇物滋起；法令滋彰，盗贼多有。故圣人云：「我无为，而民自化；我好静，而民自正；我无事，而民自富；我无欲，而民自朴。」
Rule a kingdom by the Normal。
Fight a battle by （abnormal） tactics of surprise。
Win the world by doing nothing。
How do I know it is so？
Through this： …
The more prohibitions there are；
The poorer the people bee。
The more sharp weapons there are；
The greater the chaos in the state。
The more skills of technique；
The more cunning things are produced。
The greater the number of statutes；
The greater the number of thieves and
brigands。
Therefore the sage says：
I do nothing and the people are reformed of themselves。
I love quietude and the people are righteous of themselves。
I deal in no business and the people grow rich by themselves。
I have no desires and the people are simple
and honest by themselves。
五十八章
其政闷闷，其民淳淳；其政察察，其民缺缺。祸兮，福之所倚，福兮，祸之所伏。孰知其极？其无正。正复为奇，善复为妖。人之迷，其日固久！是以圣人方而不割，廉而不刿，直而不肆，光而不耀。
When the government is lazy and dull；
Its people are unspoiled；
When the government is efficient and smart；
Its people are discontented。
Disaster is the avenue of fortune；
（And） fortune is the concealment for disaster。
Who would be able to know its ultimate results？
（As it is）； there would never be the normal。
But the normal would （immediately） revert to the deceitful。
And the good revert to the sinister。
Thus long has mankind gone astray！
Therefore the Sage is square （has firm principles）；
but not cutting （sharp…cornered）；
Has integrity but does not hurt （others）；
Is straight； but not high…handed；
Bright； but not dazzling。
五十九章
治人、事天，莫若啬。夫为啬，是谓早服，早服谓之重积德。重积德则无不克。无不克则莫知其极。莫知其极，可以有国。有国之母，可以长久。是谓深根固柢，长生久视之道。
In managing human affairs； there is no better rule
than to be sparing。
To be sparing is to forestall；
To forestall is to be prepared and strengthened；
To be prepared and strengthened is to be ever…victorious；
To be ever…victorious is to have infinite capacity；
He who has infinite capacity is fit to rule a country；
And the Mother （principle） of a ruling country can long endure。
This is to be firmly rooted； to have deep strength；
The road to immortality and enduring vision。 ？？
？？
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？？？？？？′ó1úè？？？？？？ê？￡ò？μà？°ìì？？￡？？？1í2？é？？￡·？？？1í2？é？￡？？？é？2？é？è？？￡·？？？é？2？é？è？￡？ê￥è？òà2？é？è？？￡·òá？2？？àé？￡？1êμ？？？1é？é？￡
？？？？Rule a big country as you would fry small fish。
？？？？Who rules the world in accord with Tao
？？？？Shall find that the spirits lose their power。
？？？？It is not that the spirits lose their power；
？？？？But that they cease to do people harm。
？？？？It is not （only） that they cease to do people harm；
？？？？The Sage （himself） also does no harm to the people。
？？？？When both do not do each other harm；
？？？？The original character is restored。
六十一章
大国者下流，天下之牝，天下之交。牝常以静胜牡，以静为下。故大国以下小国，则取小国；小国以下大国，则取大国。故或下以取，或下而取。大国不过欲兼畜人，小国不过欲入事人。夫两者各得所欲，大者宜为下。
A big country （should be like） the delta low…regions；
Being the concourse of the world；
（And） the Female of the world。
The Female overes the Male by quietude；
And achieves the lowly position by quietude。
Therefore if a big country places itself below a small country
It absorbs the small country。
（And） if a small country places itself below a big country；
It absorbs the big country。
Therefore some place themselves low to absorb （others）；
Some are （naturally） low and absorb （others）。
What a big country wants is but to shelter
others；
And what a small country wants is but
to be able to
e in and be sheltered。
Thus （considering） that both may have what they want；
A big country ought to place itself low。
六十二章
道者，万物之奥。善人之宝，不善人之所保。美言可以市尊，美行可以加人。人之不善，何弃之有？故立天子，置三公，虽有拱璧以先驷马，不如坐进此道。古之所以贵此道者何？不曰：求以得，有罪以免邪？故为天下贵。
Tao is the mysterious secret of the universe；
The good man's treasure；
And the bad man's refuge。
Beautiful saying can be sold at the market；
Noble conduct can be presented as a gift。
Though there be bad people；
Why reject them？
Therefore on the crowning of an emperor；
On the appointment of the Three Ministers；
Rather than send tributes of jade and teams of four horses；
Send in the tribute of Tao。
Wherein did the ancients prize this Tao？
Did they not say； 〃to search for the guilty ones and pardon them〃？
Therefore is （tao） the treasure of the world。
六十三章
为无为，事无事，味无味。大小多少，报怨以德。图难于其易；为大于其细。天下难事，必作于易；天下大事，必作于细。是以圣人终不为大，故能成其大。夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。
Acplish do…nothing。
Attend to no…affairs。
Taste the flavorless。
Whether it is big or small； many or few；
Requite hatred with virtue。
Deal with the difficult while yet it is easy；
Deal wit the big while yet it is small。
The difficult （problems） of the world
Must be dealt with while they are yet easy；
The great （problems） of the world
Must be dealt with while they are yet small。
Therefore the Sage by never dealing with great （problems）
Acplishes greatness。
He who lightly makes a promise
Will find it often hard to keep his faith。
He who makes light of many things
Will encounter many difficulties。
Hence even the Sage regards things as difficult；
And for that reason never meets with difficulties。
六十四章
其安易持；其未兆易谋；其脆易泮；其微易散。为之于未有，治之于未乱。合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下。为者败之；持者失之。是以，圣人无为，故无败；无持，故无失。民之从事，常于几成而败之。慎终如始，则无败事。是以圣人欲不欲，不贵难得之货，学不学，复众人之所过。以辅万物自然而不敢为。
That which lies still is easy to hold；
That which is not yet manifest is easy to forestall；
That which is brittle （like ice） easily melts；
That which is minute easily scatters。
Deal with a thing before it is there；
Check disorder before it is rife。
A tree with a full span's girth begins from a tiny sprout；
A nine…storied terrace begins with a clod of earth。
A journey of a thousand li beings at one's feet。
He who acts； spoils；
He who grasps； lets slip。
Because the Sage does not act； he does not spoil；
Because he does not grasp； he does not let slip。
The affairs of men are often spoiled within an ace of
pletion。
By being careful at the end as at the beginning
Failure is averted。
Therefore the Sage desires to have no desire；
And values not objects difficult to obtain。
Learns that which is unlearned；
And restores what the multitude have lost。
That he may assist in the course of Nature
And not presume to interfere。
六十五章
古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。知此两者亦稽式。常知稽式，是谓玄德。玄德深矣，远矣，与物反矣，然后乃至大顺。
The ancients who knew how to follow the Tao
Aimed not to enlighten the people。；
But to keep them ignorant。
The reason it is difficult for the people to leave in peace
Is because of too much knowledge。
Those who seek to rule a country by knowledge
Are the nation's curse。
Those who seek not to rule a country by knowledge
Are the nation's bless