Chapter 65 of Laozi's Tao Te Ching is a chapter that presents a paradoxical philosophy of governance, stating that the ideal rulers of antiquity (those who skillfully practiced the Tao in ancient times) did not try to make the people 'enlightened' with artificial knowledge but rather sought to 'keep them in simplicity.' It points out that as artificial knowledge and desire increase, the people become harder to govern and society falls into chaos. It explains that 'governing a state with virtue' in this way is precisely what is meant by 'Profound Virtue' (玄德). It is an important chapter that shows the relationship between the double-edged sword of knowledge and wisdom and the principle of 'governing through non-action' (無為之治).
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 古之善為道者 非以明民 將以愚之 (gǔ zhī shàn wéi dào zhě, fēi yǐ míng mín, jiāng yǐ yú zhī)
- 民之難治 以其智多 (mín zhī nán zhì, yǐ qí zhì duō)
- 故以智治國 國之賊 不以智治國 國之福 (gù yǐ zhì zhì guó, guó zhī zéi; bù yǐ zhì zhì guó, guó zhī fú)
- 知此兩者亦稽式 常知稽式 是謂玄德 (zhī cǐ liǎng zhě yì jī shì. cháng zhī jī shì, shì wèi xuán dé)
- 玄德深矣遠矣 與物反矣 乃至於大順 (xuán dé shēn yǐ, yuǎn yǐ, yǔ wù fǎn yǐ, nǎi zhì yú dà shùn)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 65
📜 Original Text (原文)
古之善為道者 非以明民 將以愚之
民之難治 以其智多
故以智治國 國之賊
不以智治國 國之福
知此兩者亦稽式
常知稽式 是謂玄德
玄德深矣遠矣
與物反矣
乃至於大順
📃 Meaning of the Original Text
Those of old who were skilled in practicing the Tao did not use it to enlighten the people, but rather to keep them in simplicity.
The people are difficult to govern because they have too much knowledge.
Therefore, to govern a state with cleverness is to be a thief of the state.
Not to govern a state with cleverness is to be a blessing to the state.
To know these two is also a model.
Always to know this model is called Profound Virtue.
Profound Virtue is deep and far-reaching.
It is the opposite of worldly things.
Only then does it lead to the Great Accord.
🌲 Line-by-Line Translation
古之善為道者 非以明民 將以愚之 (gǔ zhī shàn wéi dào zhě, fēi yǐ míng mín, jiāng yǐ yú zhī)
Those of old who were skilled in practicing the Tao did not use it to enlighten the people, but rather to keep them in simplicity.
民之難治 以其智多 (mín zhī nán zhì, yǐ qí zhì duō)
The people are difficult to govern because they have too much knowledge.
故以智治國 國之賊 不以智治國 國之福 (gù yǐ zhì zhì guó, guó zhī zéi; bù yǐ zhì zhì guó, guó zhī fú)
Therefore, to govern a state with cleverness is to be a thief of the state. Not to govern a state with cleverness is to be a blessing to the state.
知此兩者亦稽式 常知稽式 是謂玄德 (zhī cǐ liǎng zhě yì jī shì. cháng zhī jī shì, shì wèi xuán dé)
To know these two is also a model. Always to know this model is called Profound Virtue.
玄德深矣遠矣 與物反矣 乃至於大順 (xuán dé shēn yǐ, yuǎn yǐ, yǔ wù fǎn yǐ, nǎi zhì yú dà shùn)
Profound Virtue is deep and far-reaching. It is the opposite of worldly things. Only then does it lead to the Great Accord.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 古之善為道者 非以明民 將以愚之 (gǔ zhī shàn wéi dào zhě, fēi yǐ míng mín, jiāng yǐ yú zhī)
o Literal Meaning: Those of old who were skilled in practicing the Tao did not use it to enlighten the people, but intended to keep them in simplicity.
o Commentary: '古之善為道者' (gǔ zhī shàn wéi dào zhě) means 'those of old who were skilled in practicing the Tao.' It refers to ideal rulers. '非以明民' (fēi yǐ míng mín) means 'not by means of making the people enlightened,' or giving them knowledge and discernment. '將以愚之' (jiāng yǐ yú zhī) means 'they intended to keep them in simplicity (愚).' Here, '愚' (yú) does not mean ignorance or stupidity, but rather a state of being free from artificial knowledge, cleverness, discernment, and worldly desires—a return to a pure and simple original state. (Connects to Chapter 3: 'Always cause the people to be without knowledge and without desire.')
o Interpretation: The ideal rulers of antiquity did not try to teach the people artificial knowledge or cultivate their discernment to make them clever. On the contrary, they sought to guide the people to maintain a state of purity and simplicity (愚), unburdened by artificial knowledge and desire. This reflects the Taoist perspective that artificial knowledge and cleverness lead people away from the Tao and bring chaos to society.
2. 民之難治 以其智多 (mín zhī nán zhì, yǐ qí zhì duō)
o Literal Meaning: The people are difficult to govern because they have too much knowledge.
o Commentary: '民之難治' (mín zhī nán zhì) means 'the people (民) are difficult (難) to govern (治).' '以其智多' (yǐ qí zhì duō) means 'because (以) their (其) knowledge/cleverness (智) is abundant (多).' Here, '智' (zhì) refers to artificial knowledge, cleverness, personal calculation, and discernment.
o Interpretation: This asserts that as people become more adept with artificial knowledge, personal calculation, and discernment, they become harder to govern because they can anticipate the ruler's intentions, act for their own benefit, and do not easily submit to artificial laws or commands. This is the Taoist critique that knowledge and cleverness are the root causes making people difficult to rule. (Connects to Chapter 57).
3. 故以智治國 國之賊 不以智治國 國之福 (gù yǐ zhì zhì guó, guó zhī zéi; bù yǐ zhì zhì guó, guó zhī fú)
o Literal Meaning: Therefore, to govern a state with cleverness is to be a thief of the state. Not to govern a state with cleverness is to be a blessing to the state.
o Commentary: '故' (gù) means 'therefore,' for the reason that 'people are hard to govern when they have too much knowledge.' '以智治國' (yǐ zhì zhì guó) means 'to govern the state with cleverness (智).' Here, '智' refers to artificial policies, schemes, and cleverness used to manage and control the people. '國之賊' (guó zhī zéi) is 'a thief (賊) of the state (國之),' something that harms the state. '不以智治國' (bù yǐ zhì zhì guó) means 'not to govern the state with cleverness,' implying ruling through Wu Wei without relying on artificial knowledge or schemes. '國之福' (guó zhī fú) is 'a blessing (福) to the state (國之),' a state beneficial to the nation.
o Interpretation: Governance that relies on artificial knowledge, schemes, and cleverness to rule the people may seem effective in the short term, but in the long run, it deceives and exploits the people, leading to social chaos, and is thus like 'a thief of the state.' Conversely, governing through Wu Wei according to the principles of the Tao, without relying on artificial knowledge or schemes, is the true 'blessing to the state' that brings peace to the people and stability to the nation. This is a powerful argument criticizing governance through artificial cleverness and advocating for Taoist 'governance through non-action.' (Similar to Chapter 53).
4. 知此兩者亦稽式 常知稽式 是謂玄德 (zhī cǐ liǎng zhě yì jī shì. cháng zhī jī shì, shì wèi xuán dé)
o Literal Meaning: To know these two is also a model. Always to know this model is called Profound Virtue.
o Commentary: '知此兩者' (zhī cǐ liǎng zhě) means 'to know (知) these two things (此兩者)' (governing with cleverness and governing without it). '亦稽式' (yì jī shì) means 'is also (亦) a model/pattern/rule (稽式).' It serves as a crucial standard for discerning the right and wrong ways to govern. '常知稽式' (cháng zhī jī shì) means 'always (常) to know (知) this model/pattern (稽式).' '是謂玄德' (shì wèi xuán dé) means 'this (是) is called (謂) Profound Virtue (玄德).' '玄德' (xuán dé) is a deep and mysterious virtue derived from the Tao (玄), a natural virtue that transcends artificial judgments of good and evil. (See Chapters 10, 51).
o Interpretation: Clearly knowing these two principles—that governing with artificial cleverness harms the state, while governing without it (Wu Wei) benefits it—is the essential law for determining the correct direction for governance and life. To be in a state of constantly knowing this law is what is called 'Profound Virtue' (玄德), a virtue that comes from the Tao and transcends shallow human wisdom.
5. 玄德深矣遠矣 與物反矣 乃至於大順 (xuán dé shēn yǐ, yuǎn yǐ, yǔ wù fǎn yǐ, nǎi zhì yú dà shùn)
o Literal Meaning: Profound Virtue is deep and far-reaching. It is the opposite of worldly things. Only then does it lead to the Great Accord.
o Commentary: '玄德深矣遠矣' (xuán dé shēn yǐ, yuǎn yǐ) means 'Profound Virtue (玄德) is deep (深) and far-reaching (遠).' The character '矣' (yǐ) is an exclamation particle. It emphasizes that its depth and subtlety are unfathomable. (See Chapter 1: '玄之又玄', xuán zhī yòu xuán). '與物反矣' (yǔ wù fǎn yǐ) means 'it is opposite (反) to worldly things (物).' It signifies being contrary to the artificial currents and values of the world. (Connects to Chapter 40: 'Reversal is the movement of the Tao'). '乃至於大順' (nǎi zhì yú dà shùn) means 'and so it leads to (乃至於) the Great Accord (大順).' '大順' (dà shùn) refers to the most ideal state of complete accord with the natural flow of the Tao.
o Interpretation: The Profound Virtue derived from the Tao is so deep and subtle that it is the opposite of the world's artificial knowledge and values. However, by following this Profound Virtue, one can finally reach the state of 'Great Accord,' a complete harmony with the principles of nature and the flow of the Tao. It shows that through the paradoxical process of abandoning artificial cleverness and following the principles of the Tao, one can attain ultimate harmony and accord.
🌳 Overall Interpretation
The sixty-fifth chapter discusses how the ideal rulers of old governed the people, and the two-sided nature of wisdom.
The rulers of old who governed well according to the principles of the Tao did not try to make the people artificially 'clever.' On the contrary, they sought to 'keep them simple and unsophisticated (ignorant)' so they would not be entangled in artificial knowledge and desire. This is because the more the **people become enlightened with artificial knowledge and personal calculation, the more 'difficult' they become to govern.**
Therefore, to govern a state using artificial knowledge or schemes, while it may seem effective in the short term, is ultimately like being 'a thief of the state,' as it harms the people and brings chaos to society. **Conversely, to govern through Wu Wei according to the principles of the Tao, without relying on artificial knowledge or schemes, is a 'true blessing to the state.'**
Clearly knowing **these two principles—that governing with artificial cleverness is harmful, while governing without it (Wu Wei) is beneficial—is the essential 'law'** for determining the correct direction for governance and life. And to be in a state of constantly knowing this law is what is called **'Profound Virtue' (玄德),** a virtue that comes from the Tao and transcends shallow human wisdom.
Profound Virtue is 'deep and far-reaching,' so much so that its depth and subtlety are unfathomable, and it is the **'very opposite'** of the world's artificial knowledge and values. However, by following this Profound Virtue, one can finally reach the state of the 'Greatest Accord,' a complete harmony with the principles of nature and the flow of the Tao.
🌟 The Meaning and Importance of Chapter 65
Chapter 65 presents the following core ideas:
- The Double-Edged Sword of Knowledge: It criticizes artificial knowledge (智) and cleverness, stating that they make the people difficult to govern (難治) and that a ruler who uses them becomes a 'thief' (賊) of the state. It emphasizes the negative aspects of knowledge itself, suggesting that the principles of the Tao are more important.
- Pursuit of Simplicity for the People: Through the paradoxical claim that the ideal ruler ('善為道者') sought to keep the people 'ignorant' (pure and simple) rather than clever, it presents the ideal social state as one where the people are free from artificial knowledge and desire and maintain their original nature.
- The Utility of Governing Through Non-Action (不以智治國): It asserts that not governing with artificial cleverness (Wu Wei) is a blessing to the state, emphasizing that governance through non-action is the only way to bring peace to the people and stability to the nation.
- Profound Virtue (玄德): It explains that knowing the difference between artificial cleverness and its result (thief of the state) and the correct principle of governance (blessing of the state) is 'Profound Virtue.' This virtue is opposite to worldly, artificial things but ultimately leads to the Great Accord.
Chapter 65 is a chapter that deals in-depth with the political philosophy of the Tao Te Ching. It strongly criticizes governance through artificial knowledge and schemes and proposes that the true path to benefiting the nation is to preserve the simplicity of the people and govern through non-action according to the principles of the Tao. It is an important chapter that clearly shows the core values of Taoist thought through the relationship between wisdom, virtue, and non-action.
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