Chapter 66

Original Text

江海所以能為百谷王者。以其善下之。故能為百谷王。是以聖人慾上人。以其言下之。欲先人。以其身後之。是以處上而人不重。處前而人不害。是以天下樂推而不厭。以其不爭。故天下莫能與之爭。

Translation

The rivers and the sea can be king of the hundred valleys because they are good at placing themselves below them. Therefore they can be king of the hundred valleys. Thus, when the Sage wishes to stand above the people, the Sage must speak with words that place him below them. When the Sage wishes to lead the people, the Sage must place his person behind them. Therefore the Sage dwells above, and the people do not feel the weight; the Sage stands in front, and the people are not harmed. Therefore all under Heaven delights in upholding the Sage and never grows weary of it. Because the Sage does not contend, no one under Heaven can contend with the Sage.

Word Notes

• 厭 — "to grow weary of": To resent, to find tiresome, to lose patience with.

Chapter Explanation

The reason the rivers and the sea can be the king to whom the hundred springs pay homage is that they are good at occupying the lowest position. Because of this, the hundred springs all come to converge upon them, making them the king of all the mountain springs. For this reason, when the Sage wishes to rise above others, he first uses humble and deferential words, placing himself below them. When he wishes to go before others, he first places his own person behind them. Therefore, when he dwells above others, the people do not feel burdened by his weight. When he stands before others, the people do not envy or resent him. For this reason, all under Heaven delights in upholding him and does not grow weary. Because he does not contend, no one under Heaven is able to contend with him.

Discourse

The way of humility and non-contention has already been discussed repeatedly in earlier chapters. That this chapter once again explains it at length is because people in this world mostly compete to be strong and strive to win, and none are able to lower themselves before others. That is why it is argued again and again in meticulous detail, further explaining that only by not contending for the top can one dwell at the top, and only by not contending for the lead can one take the lead.

But this too is simply a natural principle. It is not that one harbors the deliberate intention of dwelling above others while making a show of yielding — employing scheming techniques and political arts.