Tao te Ching: 72

When the people do not fear of what is dreadful,
Then what is greatly dreadful will descend upon them.
Do not reduce the living space of their dwellings.
Do not oppress their lives.
It is because you do not oppress them that they are not oppressed.
Therefore the sages knows himself but does not show himself.
He loves himself but does not exalt himself.
Therefore he rejects one but not the other.

When the people do not notice the small wrongs, or ignore them, then the great wrongs sneak up upon them. Do not take away from the people. Do not make their lives more difficult. Practice the profound and secret virtue.

Really, it reminds me of Pastor Martin Niemoller's poem "First They Came":

First they came for the Socialists, and I did not speak out --
Because I was not a Socialist.

Then they came for the Trade Unionists, and I did not speak out --
Because I was not a Trade Unionist.

Then they came for the Jews, and I did not speak out --
Because I was not a Jew.

Then they came for me -- and there was no one left to speak for me.

Tao te Ching: 71

To know that you do not know is the best.
To pretend to know when you do not know is a disease.
Only when one recognizes this disease as a disease can one be free from the disease.
The sage is free from the disease.
Because he recognizes this disease to be disease, he is free from it.

Note the similarity to Chapter 56. Additionally, I've found a quote from the Analects of Confucius that agrees with this.

Say that you know when you do know and say that you do not know when you do not know.
Analects 2:17

Interesting that, for once, they agree. Confucianism is ultimately a pragmatic philosophy, so it is a small wonder that Taoism, Confucianism, Buddhism, and Christianity all seem to agree on this point.

Tao te Ching: 70

My doctrines are very easy to understand and very easy to practice,
But none in the world can understand or practice them.
My doctrines have a source (Nature); my deeds have a master (Tao).
It is because people do not understand this that they do not understand me.
Few people know me, and therefore I am highly valued.
Therefore the sage wears a coarse cloth on his top and carries jade within his bosom.

I don't really understand this one. I've been pondering it for a few days now, and I've read it each time I've read the Tao te Ching. The final three lines make sense. Because people do not understand Tao and the root of all things, they do not understand the sage (in this case, Lao Tzu himself). But because few people know him and understand him, but they want what he has, he is highly valued. The final line about carrying the treasure within you and keeping to modesty is a lesson in modesty. He writes nearly the same in Chapter 64.

Chapter 43 seems to best explain the first three lines:

Few in the world can understand teaching without wordsand the advantage of taking no action.

The doctrines as written are easy to understand and to do. It is not physically difficult to do them. However, the things that are written are not the true Tao or the true path. They are things, descendants of the root of all things that cannot be named.

Tao te Ching: 69

The strategists say:
   "I dare not take the offensive but I take the defensive;
    I dare not advance an inch but I retreat a foot."
This means:
   To march without formation,
   To stretch one's arm without showing it,
   To confront enemies without seeming to meet them,
   To hold weapons without seeming to have them.
There is no greater disaster than to make light of the enemy.
Making light of the enemy will destroy my treasures.
Therefore when armies are mobilized and issues joined,
The man who is sorry over the fact will win.

If this sounds like The Art of War, then you're right. Sun Tzu's The Art of War can be considered to be the preeminent treatise on Taoism and warfare. Though the actual creation date of the Tao te Ching is questionable, it was in circulation in some fashion or another by the 5th century BC when Sun Tzu was alive and active. I urge you to read through Sun Tzu if you get an opportunity, though it is a longer work than the Tao te Ching and the tactics are dated in some respects. However, the underlying philosophy of making an enemy over extend and commit resources while conserving your own is naught but frugality and wu-wei.

Tao te Ching: 68

A skillful leader of troops is not oppressive with his military strength.
A skillful fighter does not become angry.
A skillful conqueror does not compete with people.
One who is skillful in using men puts himself below them.
This is called the virtue of not-competing.
This is called the strength to use men.
This is called matching heaven, the highest principle of old.

I have yet to find a version of the text that includes the phrase "of old" that thinks the phrase has significance here. Perhaps it was spuriously added, as Chan thinks. Perhaps there is still something to be gleaned from translation.

Notice how Lao Tzu follows again with the hierarchy (admittedly partially out of order) of action, from the individual to the small leader to the big leader. Much like he discussed with virtue in Chapter 54, the skill of the fighter is the skill of the leader which is the skill of the conqueror. And the conquerer must act as the sage and practice hsüan-te and follow wu wei or the world and the men will compete with him and eventually, the conqueror will lose.

Tao te Ching: 67

All the world says that my Tao is great and does not seem to resemble (the ordinary).
It is precisely because it is great that it does not resemble (the ordinary).
If it did resemble, it would have been small for a long time.
I have three treasures. Guard them and keep them:
   The first is deep love,
   The second is frugality,
   And the third is not to dare to be ahead of the world.
Because of deep love, one is courageous.
Because of frugality, one is generous.
Because of not daring to be ahead of the world, one becomes the leader of the world.
Now, to be courageous by forsaking deep love,
To be generous by forsaking frugality,
And to be ahead of the world by forsaking following behind—
   This is fatal.
For deep love helps one to win in case of an attack,
And to be firm in the case of defense.
When heaven is to save a person,
Heaven will protect him through deep love.

 Lao Tzu is acknowledging that the beliefs captured in the Tao te Ching, and the previous buildup of Taoism, are recognized as having merit because they aren't like anything else. The ordinary can be translated to mean unworthy or folly or indescribable. Also, he uses great as the antonym of small, not as a synonym for amazing or good. Tao is great (large) because it does not resemble the small. People follow it because it is not the same as everything else available (another slight against Confucianism).

Each of the three gifts goes back to a previous chapter. The love he talks of is the love from Chapter 10, when describing the love a parent has for a child and first defining hsüan-te. It is not the filial piety he scorns as a symptom of the decline of Tao and the rise of humanity (jen) and righteousness (yi).

Frugality returns to back to Chapter 59. Remember that frugality gives options and flexibility. By conserving one's resources they can be spent to the best benefit when necessary.  Not daring to be ahead of the world is simply wu-wei. Do not try. Just do.

What happens if you take a bold action without the right motivation? The Buddhists call it Right Intention, and it is the second step on the Eightfold Path. It is a renunciation of the selfish and self satisfying endeavors and mindset. Actions should be undertaken for the benefit of others. This is how the sage should behave as well.

Greater love hath no man that he lay down his life for one of his friends. John 15:13

What happens if you give to charities and loan to friends and spend all of your resources on others without having any for yourself? What happens if you spend without discretion? You lose the ability to sustain that level of activity. You put yourself in the same location, and the same situation, as those who need your assistance in the first place.

Tao te Ching: 66

The great rivers and seas are kings of all mountain streams
Because they skillfully stay below them.
That is why they can be their kings.
Therefore, in order to be the superior of the people,
One must, in the use of words, place himself below them.
And in order to be ahead of the people,
one must, in one's own person, follow them.
Therefore the sage places himself above the people and they do not feel his weight.
He places himself in front of them and the people do not harm him.
Therefore the world rejoices in praising him without getting tired of it.
It is precisely because he does not compete that the world cannot compete with him.

Note the last line repeating Chapter 22. This is another example of Lao Tzu taking a geographical or physical phenomenon and lauding behavior that follows the same path. It's a carefully chosen physical analogy and not the root cause, of course. Lao Tzu did not study geology and decide that good leadership would be based upon it, but rather it is easy to imagine that the mountains contribute to the sea because their streams and tributaries eventually flow back into it, and it is the water from the sea that goes into the clouds and returns to the mountains as snow and frost that eventually break the mountain down.

We return again to hsüan-te, the profound and secret virtue, as the method by which the sage should lead. Put others first, and by their benefit you gain your own.