Chapter 49 of Laozi's Tao Te Ching contains profound teachings on the state of mind of the Sage (聖人) who has embodied the Tao, and how the people should be treated from that state of mind. It presents the principle of 'governance through non-action' (無為之治), where the Sage has no fixed mind of their own but takes the people's mind as their own. By treating both the good and the not-good with goodness, and by showing faith to both the trustworthy and the untrustworthy without discrimination, the Sage guides the people to transform naturally on their own.
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 聖人無常心 (shèngrén wú cháng xīn)
- 以百姓心為心 (yǐ bǎixìng xīn wéi xīn)
- 善者吾善之 不善者吾亦善之 (shàn zhě wú shàn zhī, bù shàn zhě wú yì shàn zhī)
- 德善 (dé shàn)
- 信者吾信之 不信者吾亦信之 (xìn zhě wú xìn zhī, bù xìn zhě wú yì xìn zhī)
- 德信 (dé xìn)
- 聖人在天下歙歙焉 (shèngrén zài tiānxià xī xī yān)
- 為天下渾心 (wèi tiānxià hún xīn)
- 百姓皆注其耳目 (bǎixìng jiē zhù qí ěr mù)
- 聖人皆孩之 (shèngrén jiē hái zhī)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 49
📜 Original Text (原文)
聖人無常心
以百姓心為心
善者吾善之
不善者吾亦善之
德善
信者吾信之
不信者吾亦信之
德信
聖人在天下歙歙焉
為天下渾心
百姓皆注其耳目
聖人皆孩之
📃 Meaning of the Original Text
The Sage has no fixed mind (no personal mind).
They take the mind of the people as their own mind.
To those who are good, I am good;
To those who are not good, I am also good.
This is the goodness of Virtue.
To those who are trustworthy, I am trustworthy;
To those who are not trustworthy, I am also trustworthy.
This is the trustworthiness of Virtue.
The Sage, when in the world, is unassuming and reserved.
For the world, they keep their mind simple and undifferentiated.
The people all fix their eyes and ears on the Sage,
And the Sage treats them all as infants.
🌲 Line-by-Line Translation
聖人無常心 (shèngrén wú cháng xīn)
The Sage has no fixed mind (no personal mind).
以百姓心為心 (yǐ bǎixìng xīn wéi xīn)
They take the mind of the people as their own mind.
善者吾善之 不善者吾亦善之 (shàn zhě wú shàn zhī, bù shàn zhě wú yì shàn zhī)
To those who are good, I am good; To those who are not good, I am also good.
德善 (dé shàn)
This is the goodness of Virtue.
信者吾信之 不信者吾亦信之 (xìn zhě wú xìn zhī, bù xìn zhě wú yì xìn zhī)
To those who are trustworthy, I am trustworthy; To those who are not trustworthy, I am also trustworthy.
德信 (dé xìn)
This is the trustworthiness of Virtue.
聖人在天下歙歙焉 (shèngrén zài tiānxià xī xī yān)
The Sage, when in the world, is unassuming and reserved.
為天下渾心 (wèi tiānxià hún xīn)
For the world, they keep their mind simple and undifferentiated.
百姓皆注其耳目 (bǎixìng jiē zhù qí ěr mù)
The people all fix their eyes and ears on the Sage,
聖人皆孩之 (shèngrén jiē hái zhī)
And the Sage treats them all as infants.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 聖人無常心 (shèngrén wú cháng xīn)
o Literal Meaning: The Sage has no constant mind.
o Commentary: '聖人' (shèngrén) refers to the ideal person who has embodied the Tao, especially a ruler. In '無常心' (wú cháng xīn), '無' (wú) means no or without. '常心' (cháng xīn) means a constant mind, a fixed mind, a personal or private mind, or a mind trapped by prejudice and ego.
o Interpretation: The Sage who follows the Tao maintains an open and flexible state of mind, unbound by fixed opinions, prejudices, personal desires, or ego. Their mind is like a clear mirror that reflects the external world as it is, without imposing its own color or form.
2. 以百姓心為心 (yǐ bǎixìng xīn wéi xīn)
o Literal Meaning: They take the people's mind as their mind.
o Commentary: '以百姓心為心' (yǐ bǎixìng xīn wéi xīn) means 'to take (以) the mind (心) of the people (百姓) as (為) one's own mind (心).' This is one of the key phrases that reveals the core of Chapter 49.
o Interpretation: Because the Sage has no fixed mind of their own, they take the desires of the people, the needs of the people, and the natural inclinations of the people as the basis for their own judgment and heart. This shows the core attitude of Taoist 'governance through non-action' (無為之治), which respects the autonomy of the people and governs according to their natural flow rather than by artificial means.
3. 善者吾善之 不善者吾亦善之 (shàn zhě wú shàn zhī, bù shàn zhě wú yì shàn zhī)
o Literal Meaning: To those who are good, I am good; to those who are not good, I am also good.
o Commentary: '善者' (shàn zhě) is a person considered 'good' by worldly standards. '吾善之' (wú shàn zhī) means 'I (吾) treat them (之) with goodness (善).' '不善者' (bù shàn zhě) is a person considered 'not good' or 'bad' by worldly standards. '吾亦善之' (wú yì shàn zhī) means 'I (吾) also (亦) treat them (之) with goodness (善).'
o Interpretation: The Sage is not bound by the worldly distinctions people make between 'good' and 'bad.' From the perspective of the Tao, all beings are part of the Tao, so the Sage bestows fundamental goodness and compassion upon all people without such artificial discrimination. This is consistent with the 'impartiality' (不仁, see Chapter 5) of the natural universe and shows the Sage's unconditional love.
4. 德善 (dé shàn)
o Literal Meaning: This is the goodness of Virtue.
o Commentary: '德善' (dé shàn) is a concise phrase showing that the attitude described before—treating the good and the not-good with goodness—is the 'goodness' (善) that manifests from the Virtue (德) derived from the Tao.
o Interpretation: It emphasizes that this attitude of treating both the good and the not-good with unconditional goodness is the true goodness that arises from the Sage's deep and natural virtue, which is rooted in the Tao.
5. 信者吾信之 不信者吾亦信之 (xìn zhě wú xìn zhī, bù xìn zhě wú yì xìn zhī)
o Literal Meaning: To those who are trustworthy, I am trustworthy; to those who are not trustworthy, I am also trustworthy.
o Commentary: '信者' (xìn zhě) is a person considered 'trustworthy' by worldly standards. '吾信之' (wú xìn zhī) means 'I (吾) trust them (之).' '不信者' (bù xìn zhě) is a person considered 'untrustworthy.' '吾亦信之' (wú yì xìn zhī) means 'I (吾) also (亦) trust them (之).'
o Interpretation: The Sage is not bound by worldly judgments of who is trustworthy and who is not. From the Tao's perspective, all things have an inherently trustworthy order (see Chapter 21), so the Sage shows fundamental trust to all people without artificial distinction. This trust is not a judgment of the other's behavior but is based on the Sage's own unchanging sincerity and truthfulness rooted in the Tao. It demonstrates the paradox that unconditional trust ultimately begets trust.
6. 德信 (dé xìn)
o Literal Meaning: This is the trustworthiness of Virtue.
o Commentary: '德信' (dé xìn) is a concise phrase showing that the attitude described before—showing trust to both the trustworthy and the untrustworthy—is the 'trustworthiness' (信) that manifests from the Virtue (德) derived from the Tao.
o Interpretation: It emphasizes that this attitude of showing trust to all without discrimination is the true faith that arises from the Sage's deep and natural virtue, which is rooted in the Tao.
7. 聖人在天下歙歙焉 (shèngrén zài tiānxià xī xī yān)
o Literal Meaning: The Sage, when in the world, exists humbly, as if drawing in breath.
o Commentary: '聖人在天下' (shèngrén zài tiānxià) means 'when the Sage is in the world,' i.e., when among the people or governing the world. '歙歙焉' (xī xī yān) is an expression related to Chapter 20's 'I alone am placid and give no sign' (我獨泊兮 其未兆). It describes an attitude of not revealing oneself, being humble and cautious, and acting quietly and modestly, as if drawing in breath.
o Interpretation: When the Sage is among the people or governs the world, they do not try to show off their presence or abilities. Instead, they maintain a humble, quiet, and modest attitude, lowering themselves. This is an external expression of the attitude of Wu Wei (non-action) and non-contention (不爭).
8. 為天下渾心 (wèi tiānxià hún xīn)
o Literal Meaning: For the sake of the world, they keep their mind simple and undifferentiated.
o Commentary: '為天下' (wèi tiānxià) indicates the purpose: 'for the world' or 'for the people.' '渾心' (hún xīn) means a 'muddled mind,' 'chaotic mind,' 'pure mind,' 'undifferentiated mind,' or 'a state of simplicity achieved by emptying the mind.' This connects to Chapter 20's 'The mind of a fool, so muddled' (我愚人之心也哉 沌沌兮).
o Interpretation: When governing or dealing with the people, the Sage does not rely on a mind complicated by artificial knowledge, discrimination, or prejudice. Instead, they maintain a simple, pure, and undifferentiated mind, like the primal chaos before the creation of all things. This empty and pure mind becomes the foundation that allows for the natural transformation of the people.
9. 百姓皆注其耳目 (bǎixìng jiē zhù qí ěr mù)
o Literal Meaning: The people all fix their eyes and ears on them.
o Commentary: '百姓皆注其耳目' (bǎixìng jiē zhù qí ěr mù) means 'the people (百姓) all (皆) fix/focus (注) their (其) ears (耳) and eyes (目).' This means the people pay close attention to and observe the Sage's words and actions.
o Interpretation: When the Sage does not try to stand out but maintains a quiet and humble attitude, takes the people's mind as their own, treats all without discrimination, and remains in a state of simplicity, the people, in turn, become deeply interested in such a figure and watch their words and actions closely. This is the paradox that true attention and influence are gained when one does not seek them artificially.
10. 聖人皆孩之 (shèngrén jiē hái zhī)
o Literal Meaning: The Sage treats them all as infants / makes them all like infants.
o Commentary: '聖人皆' (shèngrén jiē) means 'the Sage always.' '孩之' (hái zhī) means 'to treat them (之, the people) as infants (孩)' or 'to make them become like infants.' This is an infant analogy connected to Chapter 10 ('Can you be like a newborn babe?' 能嬰兒乎) and Chapter 20 ('like an infant who has not yet smiled' 如嬰兒之未孩). The infant symbolizes a state of purity, naturalness, and freedom from desire. '孩之' (hái zhī) can imply both that the Sage guides the people back to a pure and simple state, and that the Sage themself approaches the people with an infant-like pure heart.
o Interpretation: The Sage does not judge or try to manipulate the people who are watching them. Instead, the Sage treats them with a pure and natural heart, as one would an infant. Furthermore, the Sage guides the people to shed their artificial desires and knowledge and return to their original pure and simple state, a state of 'self-transformation' (自化, see Chapter 37) like that of an infant.
🌳 Overall Interpretation
The forty-ninth chapter speaks of what the mind of the enlightened Sage is like, and how they govern the people with such a mind.
The Sage has an open and flexible mind, free of their own fixed opinions, prejudices, and personal interests. They govern by taking what the people truly desire, their needs, and their natural inclinations as the foundation of their own mind.
The Sage treats both those whom people judge as 'good' and those they judge as 'not good' with unconditional 'goodness.' This is the true 'goodness of Virtue' that comes from the Tao. Similarly, they show 'faith' to both those people judge as 'trustworthy' and those they judge as 'untrustworthy' without discrimination. This is the true 'trustworthiness of Virtue' that comes from the Tao.
When the Sage is among the people or governing the world, they do not show off their presence or abilities but act quietly and humbly, as if drawing in breath. When governing the people, they do not rely on a mind complicated by artificial knowledge, discrimination, or prejudice, but maintain a 'simple and undifferentiated mind' (渾心), like the primal chaos before all things came into being.
When the Sage acts in this unassuming, quiet, humble, and non-discriminatory way, the people, in turn, become deeply interested in such a figure and watch their words and actions closely.
So how does the Sage respond? The Sage does not judge or try to manipulate the people who watch them, but treats them with a pure and natural heart, 'like an infant.' Furthermore, they guide the people to shed their artificial desires and knowledge and 'return to that state themselves, like an infant.'
🌟 The Meaning and Importance of Chapter 49
Chapter 49 presents the following core ideas:
- The Sage's 'No Fixed Mind' (無常心) and the 'People's Mind' (百姓心): It proposes that the Sage's mind should be unfixed and open, and that instead of personal interests, it should take the people's mind (their natural inclinations and needs) as its standard. This is the fundamental attitude of a Taoist leader.
- Unconditional Goodness (善) and Trust (信): The Sage is not bound by worldly standards of good/bad or trustworthiness. They bestow fundamental goodness and trust upon all people without discrimination. This is the human manifestation of the Tao's universal nature (impartiality, 不仁), and it is true Virtue (德善, 德信).
- A Humble and Simple Attitude: The Sage remains unassuming and humble (歙歙焉) and maintains a mind that is empty, pure, and simple (渾心).
- The Process of Governance Through Non-Action (無為之治): Through the Sage's unfixed mind, unconditional goodness and trust, and humble, simple attitude, the people themselves come to watch the Sage (百姓皆注其耳目), and the Sage naturally guides them to recover their original purity (孩之). This shows the process of Wu Wei, allowing the people to transform themselves (自化) without artificial coercion.
- The Sage's Guidance toward Self-Transformation: That the Sage treats the people 'as infants' has a dual meaning: the Sage approaches the people with an infant-like pure heart, and also naturally guides the people to recover their own infant-like pure nature.
Chapter 49 contains profound teachings on the inner attitude that the ideal leader ('Sage') of Taoist thought should possess and the way they should govern the people. It is a crucial chapter that specifically illustrates the ideal of governance through non-action, showing that when a leader empties themselves, follows the nature of the people, bestows unconditional love and trust, and maintains a humble and simple attitude, the people will become harmonious and peaceful on their own, without any artificial effort.
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