Following Chapter 30, Chapter 31 of Laozi's Tao Te Ching continues its critique of the use of force and war. It emphasizes that powerful weapons are inauspicious tools and that those who follow the Tao (道) must avoid them. It paradoxically criticizes the tragedy brought by war and victory, asserting that even when the use of force is unavoidable, one must maintain a calm and detached attitude, and even victory should be treated like a funeral rite (喪禮). This is an important chapter that demonstrates the pacifism of Taoist thought.
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 夫佳兵者 不祥之器 (fū jiā bīng zhě, bù xiáng zhī qì)
- 物或惡之 故有道者不處 (wù huò wù zhī, gù yǒu dào zhě bù chǔ)
- 君子居則貴左 用兵則貴右 (jūn zǐ jū zé guì zuǒ, yòng bīng zé guì yòu)
- 兵者不祥之器 非君子之器 (bīng zhě bù xiáng zhī qì, fēi jūn zǐ zhī qì)
- 不得已而用之 恬淡為上 (bù dé yǐ ér yòng zhī, tián dàn wéi shàng)
- 勝而不美 而美之者 是樂殺人 (shèng ér bù měi, ér měi zhī zhě, shì lè shā rén)
- 夫樂殺人者 則不可得志於天下矣 (fū lè shā rén zhě, zé bù kě dé zhì yú tiān xià yǐ)
- 吉事尚左 凶事尚右 (jí shì shàng zuǒ, xiōng shì shàng yòu)
- 偏將軍居左 上將軍居右 (piān jiāng jūn jū zuǒ, shàng jiāng jūn jū yòu)
- 言以喪禮處之 (yán yǐ sàng lǐ chǔ zhī)
- 殺人之衆 以哀悲泣之 (shā rén zhī zhòng, yǐ āi bēi qì zhī)
- 戰勝以喪禮處之 (zhàn shèng yǐ sàng lǐ chǔ zhī)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 31
📜 Original Text (原文)
夫佳兵者 不祥之器
物或惡之 故有道者不處
君子居則貴左 用兵則貴右
兵者不祥之器 非君子之器
不得已而用之 恬淡為上
勝而不美 而美之者 是樂殺人
夫樂殺人者 則不可得志於天下矣
吉事尚左 凶事尚右
偏將軍居左 上將軍居右
言以喪禮處之
殺人之衆 以哀悲泣之
戰勝以喪禮處之
📃 Meaning of the Original Text
Fine weapons are instruments of misfortune.
All creatures detest them. Therefore, one who follows the Tao does not rely on them.
The noble person, in times of peace, honors the left. When using weapons, they honor the right.
Weapons are instruments of misfortune, not the instruments of a noble person.
When their use is unavoidable, it is best to be calm and detached.
One does not glorify a victory. To glorify it is to rejoice in the killing of people.
One who rejoices in the killing of people cannot achieve their aims in the world.
For auspicious events, the left is honored. For inauspicious events, the right is honored.
The second-in-command stands on the left. The commander-in-chief stands on the right.
This means that the matter is treated with funeral rites.
For the slaughter of many, one should weep with sorrow and grief.
A victory in battle should be treated with funeral rites.
🌲 Line-by-Line Translation
夫佳兵者 不祥之器 (fū jiā bīng zhě, bù xiáng zhī qì)
Fine weapons are instruments of misfortune.
物或惡之 故有道者不處 (wù huò wù zhī, gù yǒu dào zhě bù chǔ)
All creatures detest them. Therefore, one who has the Tao does not stay with them.
君子居則貴左 用兵則貴右 (jūn zǐ jū zé guì zuǒ, yòng bīng zé guì yòu)
The noble person at peace honors the left; when using weapons, they honor the right.
兵者不祥之器 非君子之器 (bīng zhě bù xiáng zhī qì, fēi jūn zǐ zhī qì)
Weapons are instruments of misfortune, not the instruments of a noble person.
不得已而用之 恬淡為上 (bù dé yǐ ér yòng zhī, tián dàn wéi shàng)
When their use is unavoidable, calm detachment is best.
勝而不美 而美之者 是樂殺人 (shèng ér bù měi, ér měi zhī zhě, shì lè shā rén)
One does not glorify a victory. To glorify it is to rejoice in the killing of people.
夫樂殺人者 則不可得志於天下矣 (fū lè shā rén zhě, zé bù kě dé zhì yú tiān xià yǐ)
One who rejoices in killing people cannot achieve their aims in the world.
吉事尚左 凶事尚右 (jí shì shàng zuǒ, xiōng shì shàng yòu)
Auspicious events honor the left; inauspicious events honor the right.
偏將軍居左 上將軍居右 (piān jiāng jūn jū zuǒ, shàng jiāng jūn jū yòu)
The second-in-command is positioned on the left; the commander-in-chief is on the right.
言以喪禮處之 (yán yǐ sàng lǐ chǔ zhī)
This means it is treated with funeral rites.
殺人之衆 以哀悲泣之 (shā rén zhī zhòng, yǐ āi bēi qì zhī)
For the slaughter of many, one should weep with sorrow and grief.
戰勝以喪禮處之 (zhàn shèng yǐ sàng lǐ chǔ zhī)
A victory in battle should be treated with funeral rites.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 夫佳兵者 不祥之器 (fū jiā bīng zhě, bù xiáng zhī qì)
o Literal Meaning: Now, fine weapons are inauspicious instruments.
o Commentary: '夫' (fū) is an introductory particle. '佳兵' (jiā bīng) means fine weapons, powerful weapons, or soldiers. '不祥之器' (bù xiáng zhī qì) means 'inauspicious (不祥) instruments/tools (器).' It implies that they are tools that bring misfortune, disaster, and bad omens.
o Interpretation: This line clearly states that no matter how excellent or powerful a weapon may be, it is essentially an inauspicious tool that brings misfortune and disaster. It emphasizes the inherently negative nature of weapons.
2. 物或惡之 故有道者不處 (wù huò wù zhī, gù yǒu dào zhě bù chǔ)
o Literal Meaning: All creatures detest them. Therefore, one who has the Tao does not stay with them.
o Commentary: '物' (wù) refers to all things, the entire natural world. '或' (huò) can mean perhaps, or in this context, even or certainly. '惡之' (wù zhī) means 'to detest/hate (惡) it (之, weapons).' '有道者' (yǒu dào zhě) is one who embodies and follows the Tao. '不處' (bù chǔ) means does not stay there, does not keep them near, does not use them.
o Interpretation: Even living creatures detest such inauspicious weapons. Therefore, one who follows the Tao must avoid keeping or using such weapons. This implies that weapons are entities that go against the harmony and life force of nature.
3. 君子居則貴左 用兵則貴右 (jūn zǐ jū zé guì zuǒ, yòng bīng zé guì yòu)
o Literal Meaning: The noble person at peace honors the left; when using weapons, they honor the right.
o Commentary: '君子' (jūn zǐ) refers to the ideal leader who follows the Tao. '居則貴左' (jū zé guì zuǒ) means 'when at peace (居則), one honors (貴) the left (左).' In ancient China, the left was the position associated with peace and auspicious matters (civil officials, auspicious rites). '用兵則貴右' (yòng bīng zé guì yòu) means 'when using weapons/military force (用兵則), one honors (貴) the right (右).' The right was the position associated with war and inauspicious matters (military officials, mourning rites).
o Interpretation: A leader who follows the Tao values the auspicious position (the left) in times of peace, but is associated with the inauspicious and ominous position (the right) when compelled to use force. This symbolically shows that war itself is an undesirable and inauspicious affair for a leader.
4. 兵者不祥之器 非君子之器 (bīng zhě bù xiáng zhī qì, fēi jūn zǐ zhī qì)
o Literal Meaning: Weapons are instruments of misfortune, not the instruments of a noble person.
o Commentary: This repeats and emphasizes the previous point. '兵者' (bīng zhě) means weapons or military force. '不祥之器' (bù xiáng zhī qì) is an inauspicious instrument. '非君子之器' (fēi jūn zǐ zhī qì) means 'not the instrument of a noble person (君子).'
o Interpretation: It re-emphasizes that weapons are inherently inauspicious and are not suitable tools for a noble person who follows the Tao and seeks peace. Weapons are contrary to the ideals of a noble person.
5. 不得已而用之 恬淡為上 (bù dé yǐ ér yòng zhī, tián dàn wéi shàng)
o Literal Meaning: When their use is unavoidable, calm detachment is best.
o Commentary: '不得已而用之' (bù dé yǐ ér yòng zhī) means 'to use (而用) it (之, weapons/force) out of necessity (不得已).' In '恬淡為上' (tián dàn wéi shàng), '恬淡' (tián dàn) signifies a state of being quiet, serene, detached, and free from desire. '為上' (wéi shàng) means 'is considered the best' or 'is supreme.'
o Interpretation: If circumstances become so adverse that even a noble person following the Tao cannot avoid war or the use of force, it is said to be most important to maintain a state of calm and detachment, without haste, excitement, or desire for victory. This implies an acknowledgment of the tragedy of war and the necessity for minimal intervention.
6. 勝而不美 而美之者 是樂殺人 (shèng ér bù měi, ér měi zhī zhě, shì lè shā rén)
o Literal Meaning: One does not glorify a victory. To glorify it is to rejoice in the killing of people.
o Commentary: '勝而不美' (shèng ér bù měi) means 'even in victory (勝而), one does not see it as beautiful (不美).' '美' (měi) means to see as beautiful, to glorify, to rejoice in. '而美之者' (ér měi zhī zhě) means 'one who (者) sees it (之, victory) as beautiful (美).' '是樂殺人' (shì lè shā rén) means 'this (是) is to rejoice in (樂) killing people (殺人).'
o Interpretation: A victory in war is never something to be seen as beautiful or joyous, as it is obtained at the cost of countless lives. It strongly criticizes anyone who glorifies or praises a military victory, equating it to taking pleasure in the act of killing itself. This directly rejects the glorification of war or the celebration of victory.
7. 夫樂殺人者 則不可得志於天下矣 (fū lè shā rén zhě, zé bù kě dé zhì yú tiān xià yǐ)
o Literal Meaning: One who rejoices in killing people cannot achieve their aims in the world.
o Commentary: '夫' (fū) is a particle. '樂殺人者' (lè shā rén zhě) is one who enjoys killing people. '則不可得志於天下矣' (zé bù kě dé zhì yú tiān xià yǐ) means 'then (則) cannot (不可) achieve one's aims (得志) in the world (於天下).' '矣' (yǐ) is a final particle.
o Interpretation: It states decisively that anyone who enjoys killing and seeks to achieve their goals through violent means can never stably rule the world or realize their ideals. This implies that violence breeds opposition and destabilizes society, ultimately leading to failure (connecting to Chapter 30's '其事好還').
8. 吉事尚左 凶事尚右 (jí shì shàng zuǒ, xiōng shì shàng yòu)
o Literal Meaning: Auspicious events honor the left; inauspicious events honor the right.
o Commentary: This explains again the symbolism of left and right used in verse 3. '吉事' (jí shì) means auspicious or good events like weddings. '尚左' (shàng zuǒ) means to honor the left or take a position on the left. '凶事' (xiōng shì) means inauspicious or bad events like funerals. '尚右' (shàng yòu) means to honor the right or take a position on the right. This reflects ancient Chinese cultural customs.
o Interpretation: Through the cultural symbolism of using the left for good events and the right for bad ones, it re-emphasizes that war and the use of force are inherently inauspicious and ominous matters.
9. 偏將軍居左 上將軍居右 (piān jiāng jūn jū zuǒ, shàng jiāng jūn jū yòu)
o Literal Meaning: The second-in-command is positioned on the left; the commander-in-chief is on the right.
o Commentary: '偏將軍' (piān jiāng jūn) is the lieutenant general, a lower-ranking general. '居左' (jū zuǒ) means is positioned on the left. '上將軍' (shàng jiāng jūn) is the general-in-chief, the highest-ranking commander. '居右' (jū yòu) means is positioned on the right. This describes a ceremonial custom during wartime, showing that the highest commander is placed on the right, the side associated with inauspicious events.
o Interpretation: When war breaks out, the general-in-chief, despite his high rank, is placed on the right because the act itself is inauspicious, while the lower-ranking general is on the left. This symbolically reveals the ominous nature of the act of war, showing that the position of the one with ultimate responsibility for it is connected to misfortune.
10. 言以喪禮處之 (yán yǐ sàng lǐ chǔ zhī)
o Literal Meaning: This means it is treated with funeral rites.
o Commentary: '言' (yán) means this says, or this means, explaining the significance of the preceding metaphors of left/right and the generals' positions. '以喪禮處之' (yǐ sàng lǐ chǔ zhī) means 'to treat (處) it (之, war, victory) with (以) funeral rites (喪禮).' '喪禮' (sàng lǐ) are the rituals for mourning the dead.
o Interpretation: All the symbolism of left and right and the positioning of generals explained earlier mean that the act of war itself, and even a victory in war, should be treated with the solemnity and grief of a funeral for the dead. It emphasizes that the outcome of war should be mourning for the victims.
11. 殺人之衆 以哀悲泣之 (shā rén zhī zhòng, yǐ āi bēi qì zhī)
o Literal Meaning: For the slaughter of many, one should weep with sorrow and grief.
o Commentary: '殺人之衆' (shā rén zhī zhòng) means 'the multitude (衆) of people killed (殺人),' referring to the situation where many people have died due to war. '以哀悲泣之' (yǐ āi bēi qì zhī) means 'with (以) sorrow and grief (哀悲), one should weep (泣) for them (之, the dead).'
o Interpretation: This is a direct command that for the countless lives sacrificed in war, one must mourn with deep sorrow and grief, rather than celebrating any victory or achievement. It calls for confronting the tragedy of war and emphasizes the dignity of life.
12. 戰勝以喪禮處之 (zhàn shèng yǐ sàng lǐ chǔ zhī)
o Literal Meaning: A victory in battle should be treated with funeral rites.
o Commentary: '戰勝' (zhàn shèng) means to win a battle. '以喪禮處之' (yǐ sàng lǐ chǔ zhī) is the same as in verse 10.
o Interpretation: The chapter concludes by re-emphasizing that a victory in war is not a cause for celebration but should be treated with the solemnity and sorrow of a funeral, never forgetting that the victory was obtained at the cost of many sacrifices.
🌳 Overall Interpretation
The thirty-first chapter reveals Laozi's strong opposition to powerful weapons and war.
No matter how excellent or powerful a weapon may be, it is essentially an 'inauspicious tool' that brings misfortune and disaster. Even all living creatures detest such weapons. Therefore, one who follows the Tao must naturally avoid keeping or using them.
The noble person who follows the Tao honors the auspicious position (the left) in times of peace but is associated with the inauspicious position (the right) when compelled to use weapons in war. This shows that weapons and military force are inherently inauspicious and are not suitable tools for a peace-seeking noble person.
If one must unavoidably use force, it is of the utmost importance to maintain a 'calm and detached state of mind,' free from haste, excitement, or a lust for victory.
A victory in war is never something to be seen as beautiful or joyous, as it is obtained at the cost of countless lives. Laozi sternly states that if someone glorifies or praises a military victory, it is tantamount to 'rejoicing in the act of killing people.'
Indeed, one who enjoys killing people and seeks to achieve their goals through violent means can never stably rule the world or realize their ideals.
To make this clearer, consider the cultural symbolism of using the left for good events and the right for bad ones. When war breaks out, the commander-in-chief, despite his high rank, is positioned on the right because the act itself is inauspicious, while his subordinate is on the left. This arrangement signifies that the act of war itself, and even victory, should be treated with the solemnity and grief of a 'funeral rite' for the dead.
For the many people killed in a war, one must weep with 'sorrow and grief,' which is more important than any victory. A victory in war is not to be celebrated but should be treated 'like a funeral,' never forgetting the great sacrifice it required.
🌟 The Meaning and Importance of Chapter 31
Chapter 31 presents the following core ideas:
- Critique of Weapons: It emphasizes that even powerful weapons are ominous and inauspicious tools that one who follows the Tao must shun. This points to the inherent negativity of weapons.
- The Tragedy of War: It concretely describes the tragic consequences of war, such as the devastation of the battlefield, famine, and the loss of countless lives, thereby exposing the evils of war.
- Prohibition of Glorifying Victory: It strongly criticizes the idea that a victory in war is something beautiful or joyous, equating the glorification of victory with rejoicing in killing. It stresses that the results of war must be accepted with humility and sorrow.
- 'Tián Dàn Wéi Shàng' (Calm Detachment is Best): It proposes that even when the use of force is unavoidable, it is crucial to maintain a calm and detached attitude without emotional turmoil. This shows that the spirit of Wu Wei (non-action) applies even in extreme situations.
- The Metaphor of Funeral Rites (喪禮): It powerfully argues that war, and especially victory, must be treated like a funeral for the dead, emphasizing that the essence of war is death and sorrow. It holds the dignity of life as the highest value.
- The Ineffectiveness of Violence: It asserts that one who enjoys killing can never achieve their aims in the world, pointing out that attempts to achieve goals through violent means are bound to fail in the long run.
Chapter 31 is the chapter that expresses the pacifist and anti-war message of the Tao Te Ching most clearly and forcefully. By criticizing the nature of weapons, confronting the tragedy of war, and making the radical claim that even victory must be treated as an object of mourning, it presents the ideal of a peaceful life and governance based on the principles of the Tao.
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