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[Original]

The world is weaker than water, and the strong can win, with its ease (1). The weak is better than the strong, the soft is better than the strong, the world knows everything, and nothing can be done. It is a sage cloud: "If you receive the dirt of the country (2), you are the lord of the society, and if you receive the ominous country (3), you are the king of the world." The opposite is true (4).

[Translation]

There is nothing in the world that is weaker than water, and nothing is stronger than water. Weak is better than strong, soft is better than strong, no one in the world does not know, but no one can practice. Therefore, the wise sage said: "Only by bearing the humiliation of the whole country can we become the monarch of the country, and only by bearing the calamity of the whole country can we become the king of the world." "Positive words are like the opposite.

[Notes]

1. There is no easy place: easy, substitution, substitution. It means that nothing can replace it.

2. Dirt of the country: dirt, humiliation. It means to bear the humiliation of the whole country.

3. Ominous country: ominous, disaster, scourge. It means to bear the calamity of the whole country.

4. If the positive is the opposite: the positive words are like the opposite words.

[Quote]

This chapter uses water as an example to illustrate the truth that the weak can overcome the strong, and the soft can overcome the strong. Chapter 8 says that "water is good for all things", and this chapter can be read in conjunction with the content of chapter 8. The example of water given by Lao Tzu is common in people's daily life. Water is the weakest, but soft water can penetrate hard rocks. The surface of the water is weak and powerless, but no force can resist it. This clearly shows that what Lao Tzu said about weakness and weakness does not mean what people usually mean by weakness and powerlessness. Here, because the water nature tends to be inferior, so Lao Tzu expounded the concept of humiliation and humiliation, but in fact, it can maintain a high position and have strong strength. There is a sentence at the end of this chapter: "If the right words are the opposite", it summarizes the dialectical thought of Lao Tzu in a concentrated way, and its meaning is very profound and rich.

[Commentary]

The content of this chapter consists of two main points: one is the praise of water, and the other is "the opposite". Zhang Songru said: "In the world, there are many examples of weak energy defeating strong and soft energy controlling rigidity. Lao Tzu, who lived in the late Spring and Autumn Period, personally experienced many great changes in this era, and saw the evolution of the Zhou Dynasty, which was once the co-ruler of the world, from prosperity to decline, which could not but have a significant impact on his thinking; at the same time, with the widespread use of iron tools, mankind's understanding of natural phenomena in the struggle to conquer the natural world was also constantly developing. "In a more distant era, the characteristics of water have not yet been understood, and the legend of Yu's control of floods in the "Classic of Mountains and Seas" is retained, which is very different from the understanding of the flexibility and role of water in Laozi's book. Lao Tzu believed that although water may seem weak and humble on the surface, it can penetrate mountains and stones, flood fields and destroy houses, and no strong thing can stop it from defeating it, so Lao Tzu firmly believes that weak things will prevail over strong things. Here, what Lao Tzu said about weakness is softness with rigidity, weakness with strength, and incomparably toughness. Therefore, Lao Tzu's claim that he is weak as water should be deeply understood, and cannot stay in words. From this point of view, Lao Tzu believes that the sage of the body is like water, willing to be in a humble and weak position, and implements "rule by inaction" for the country and the people.

Again, "the opposite is true". Lao Tzu's "righteous words are opposite" is Lao Tzu's high summary of the opposite remarks in the whole book, such as: "Dacheng if missing", "great profit if chong", "great straight if bending", "great ingenuity if clumsy", "great argument if ne", "clear way", "if retreat", "yi dao if class", "on the valley of virtue", "if the great white is humiliated", "if the broad virtue is insufficient", "if the virtue is stealing", "the quality is true", "generous without corner", "great instrument is late", "great sound Xisheng" and so on. Sun Zhongyuan said: "Even the structure of the sentence here is similar. …… They are originally different, mutually exclusive, and opposite, but under certain conditions, in a certain sense, the concept of a particular thing and its counterpart have a unity, and the two contain each other, merge with each other, penetrate each other, and are identical and consistent with each other. In this way, in the same judgment, the flow and transformation of opposing concepts are included, which reflects the flexibility of concepts. This flexibility is conditional, and Lao Tzu's words only make sense under certain conditions. ”

[Original]

If there is a great grievance, there will be a remnant of grievances; retribution of grievances with virtue (1), and peace can be good? It is a saint who holds the left deed (2) and does not blame others (3). There is Desched, there is no Descher (4). Heaven has no relatives (5), and is always with good people.

[Translation]

How can it be considered proper to repay resentment with virtue when reconciling deep resentment, but not to force others to repay their debts. A person with "virtue" is as tolerant as a saint with an IOU, and a person without "virtue" is as harsh and deceitful as a person in charge of taxation. The laws of nature have no preference for anyone, and always help virtuous and good people.

[Notes]

1. Retribution of grievances: Many scholars think that this sentence was originally in chapter 63, but according to the context, it should be in this chapter.

2. Deed: Contract.

3. Responsibility: Claim what you owe.

4. Si Che: The official position in charge of taxation.

5. No relatives: no favoritism.

[Quote]

This chapter continues to discuss the principle of "making up for what is lacking", reminding those who are in power not to hold grudges against the people, and warning the rulers not to exacerbate the contradictions between them and the common people. Because the grievances are too deep, it will be difficult to reconcile, and the use of taxes to extract the people and the use of criminal law to restrain the people will cause resentment to the people. Therefore, those who are in power should be like the saints of the Tao, practice the rule of "non-action", transform the people with "virtue", give without taking, and do not disturb the people. This is "sticking to the left and not being responsible for others".

[Commentary]

In this chapter, there is a sentence "The saint adheres to the left deed, and does not blame others", hoping that people can be virtuous and virtuous people in order to be protected by the way of heaven. Because he has no way and no relatives, he is very just to all things, he does not have special feelings for any thing, and he is a virtuous person who does good deeds, so he gets the help of "heaven" because he conforms to the laws of nature and is the result of his own efforts. This is to persuade those exploiters to accumulate virtue and do good deeds and not to disturb the people, otherwise they will be punished by the laws of nature. He stresses this point in this chapter, saying that the best way to settle great grievances with virtue is to settle a residual resentment, and that the best way is to settle a grudge with others, that is, to ask the ruler to practice a quiet and inactive government, to assist the people without interfering with them, to give to the people without asking them for it, so that there will be no accumulation of resentment, and this is the best policy of governance. Otherwise, if we wantonly exploit and loot, and arbitrarily apply harsh laws to restrain and restrict the people, we will have a grudge against the people, and this is the next policy of governing the country.

[Original]

Small countries and widows (1). (2) there is a vessel of the Sheber (3) and not used, the people are killed (4) and not far away (5), although there is a boat (6), there is nothing to ride, although there is a soldier (7), there is nothing to show (8). It is used to make people re-knot ropes (9). The ultimate in governance. Sweet food, beautiful clothes, peaceful living, happy customs (10), neighboring countries look at each other, the voice of chickens and dogs hear each other, and the people do not interact with each other until they are old and dead.

[Translation]

Make the country smaller, make the people scarce. Even if there were all kinds of utensils, they were not used, so that the people would pay attention to death and not move to distant places, although there were ships and vehicles, they did not have to ride on them every time, although they had weapons and equipment, they had no place to set up for battle, and the people were restored to the natural state of ancient knotted ropes. The country is well governed, so that the people eat sweetly, dress beautifully, live comfortably, and live happily. Countries can see each other, and the cries of chickens and dogs can be heard, but people do not interact with each other from birth to death.

[Notes]

1. Small countries and widows: small, make ...... Smaller, less, ...... Less. This sentence means to make the country small and the people scarce.

2. Make: even if.

3. Shibo's utensils: all kinds of utensils. Shibo, which means extremely many, varied.

4. Heavy death: Valuing death, that is, not risking one's life to do things easily.

5. Migration: migration, traveling.

6. Yu: car.

7. Armor: weapons and equipment.

8. Chen: Display. This sentence is extended to set up a battle in battle.

9. Knotted rope: Before the production of writing, people used rope to remember.

10. Willing to eat, beautiful clothes, live in peace, and enjoy customs: so that the people can eat sweetly, dress beautifully, live comfortably, and live habitually.

[Quote]

This is a beautiful blueprint of Lao Tzu's ideal "country", and it is also a picture of rural joy full of pastoral atmosphere. Lao Tzu used ideal brushwork to depict the rural social life of "small countries and widows", and expressed his social and political ideals. This "country" is very small, the neighbors face each other, the sound of chickens and dogs is about the same as a village now, there is no deception and cunning evil, the people are simple and honest, the life is stable and tranquil, people use knotted ropes to remember things, do not attack the heart and wit, and there is no need to risk their lives to make a living. Lao Tzu's assumption is, of course, a fantasy and impossible to realize.

[Commentary]

The small country and the widow are the ideal society depicted by Lao Tzu, which reflects the self-sufficient lifestyle of ancient Chinese society. Lao Tzu fantasized about returning to the era of primitive society without oppression and exploitation, where there was no exploitation and oppression, no war and plunder, no culture, no ferocity and fear. This simple, rustic society is really an idealized depiction of rural life in ancient times. Hu Jizhuang said: "When we study Lao Tzu's thought of a small country and a widow, we must analyze the class roots that gave rise to this ideal, the factors of the times, and the problems he is trying to solve. The so-called small country and widow people were issued in response to the policy of the people of the vast land at that time. They believed that the policy of the people of the land was the root of all evils. When a small country is a small country and a widowed people, it is possible to eliminate the war of annexation, so that 'although there are armoured soldiers, there is nothing to show for it'; it is possible to avoid the craftsmanship and skills that cause social disturbances due to the acquisition of material materials, and 'there is a vessel of Shibo that cannot be used'; the wisdom that makes it difficult for the people to govern can be abolished, and the knotting of ropes can be replaced by the method of remembering; it is possible to make people live a frugal life without being tempted by the lusts of luxury; it is possible to make the people die so far away that they will not be able to communicate with each other in old age, and even the means of transportation such as boats and cars can be abolished altogether. They do not understand that the policy of the people of the vast land is a reflection of the policies of the major powers in the historical task of the new relations of production requiring a unified landlord power throughout the country when the social productive forces have developed to a certain level. But Lao Tzu "forgot that in the primitive 'paradise' where 'there are Sheber utensils but not use', there were no exploited people who were willing to eat and eat on their behalf, and there were no exploited people who produced them on their behalf." Although Lao Tzu's author is materialistic in his worldview, he falls into idealistic illusions in his social outlook, especially in his view of economic issues. "This criticism is pertinent. Lao Tzu felt a sense of loss in the face of the rapidly turbulent and changing social reality, and began to miss the primitive life of knotting ropes in the ancient obscurantist era, which was a vent of resistance. During the Jin Dynasty, Tao Yuanming wrote a famous article "The Story of the Peach Blossom Spring" that has been recited to this day, and it should be said that this article was obviously influenced by the content of the eighty chapters of Lao Tzu. It is a beautiful fantasy, but at the same time it expresses his dissatisfaction with the darkness of society and reflects the desire of the people to escape poverty and displacement. At this point, Lao Tzu and Tao Yuanming's thoughts are in the same line.

[Original]

Faith (1) is not beautiful, good words are not believed. The good one (2) does not argue (3), and the one who argues is not good. Those who know do not know (4), and those who know do not know. The saint does not accumulate (5), because he thinks that he has more with himself (6), and he thinks that he has more with others (7). The way of heaven is good but not harmful (8). The way of the saints (9), for the sake of not fighting.

[Translation]

True and credible words are not pretty, and beautiful words are not true. Kind people don't say it by chance, and people who say it by heart are not kind. Those who are truly knowledgeable do not pretend, and those who pretend that they know more are not really knowledgeable. The saint is not possessive, but tries his best to take care of others, and he himself is more sufficient, and he is richer when he tries his best to give to others. The law of nature is to benefit all things without harming them. The code of conduct of the saints is not to fight with others in anything.

[Notes]

1. Faith: true and credible words.

2. Benevolent: A person who is kind in words and deeds.

3. Debate: skillful argumentation and ability to speak.

4. Bo: broad and profound.

5. Saints do not accumulate: people with Tao are not selfish and have no desire to possess.

6. Since I think that people have become more and more: I have used everything I have to help others, and I am more fulfilling.

7. Many: Opposite to "less", it means "rich" here.

8. Benefit but not harm: so that all things can be benefited without harming all things.

9. The Way of the Sage: The code of conduct of the Sage.

[Quote]

This chapter is the last chapter of the Tao Te Ching and should be the official conclusion of the book. This chapter takes the form of aphorisms similar to those of chapters 9, 10, 15, 20, 33, 45, 64, and 76, with the first three sentences talking about the main purpose of life and the last two about governing the world. The aphorisms of this chapter can serve as the supreme norms of human behavior, such as faithfulness, prophecy, specialization, and indisputable benefit. The highest state of life is the combination of truth, goodness and beauty, and truth is the core. This chapter contains the idea of naïve dialectics, which is the moral standard by which human behavior is judged.

[Commentary]

At the beginning of this chapter, three pairs of categories are proposed: faith and beauty, good and argument, and knowledge and knowledge, which are actually questions of truth and falsehood, beauty and ugliness, and good and evil. Lao Tzu tries to show that the superficial appearance and essence of some things are often inconsistent. There is a wealth of dialectical ideas in it, and it is the moral standard by which human behavior is judged. In accordance with these three principles, we should demand ourselves with "faith", "good deeds" and "true knowledge", so as to achieve harmony between truth, goodness and beauty in ourselves. According to Lao Tzu's thought, it is to return to "simplicity" and return to the nature of not being polluted by worldly influences such as deceit, ingenuity, and strife. Zhang Songru said: "There are many kinds of things in the world, and social phenomena are even more complicated, and if we just assume that 'believes' are not beautiful, and 'beautiful words' are not believed; 'knowers' are not knowledgeable, and 'knowledgers' are ignorant, this will be one-sided. It cannot be said that the things of truth, goodness, and beauty in the world can never be unified, but can only be mutually exclusive. If we only know one and do not know the other, then we will inevitably start with dialectics and end with metaphysics. In this regard, we do not believe that there is no need to be literally strict with Lao Tzu, otherwise we will deviate from or misinterpret Lao Tzu's original meaning.