Chapter 72 of Laozi's Tao Te Ching is a warning about the danger of a ruler imposing artificial majesty or authority to instill fear in the people. It suggests that only when a ruler respects the people's space and lives without interference will the people, in turn, not despise or fear the ruler, presenting a reciprocal relationship between the ruler's attitude and the people's peace. The chapter concludes by asserting that the true wisdom and value for a Sage who follows the Tao lie in a humble attitude, not in outwardly displaying or exalting oneself.
📜 Original Text (原文)
不畏威 則大威至
無狹其所居
無厭其所生
夫唯不厭 是以不厭
是以聖人自知而不自見
自愛而不自貴
故去彼取此
📃 Meaning of the Original Text
When the people do not fear (the ruler's) awe, a greater terror will arrive.
Do not constrict their living space.
Do not loathe their way of life.
It is only because (the ruler) does not loathe them, that they in turn do not loathe (the ruler).
Therefore, the Sage knows himself but does not display himself;
He loves himself but does not exalt himself.
Thus, he rejects that (the artificial attitude) and chooses this (the essential attitude).
🌲 Line-by-Line Translation
不畏威 則大威至 (bù wèi wēi, zé dà wēi zhì)
When the people do not fear (the ruler's) awe, a greater terror will arrive.
無狹其所居 (wú xiá qí suǒ jū)
Do not constrict their living space.
無厭其所生 (wú yàn qí suǒ shēng)
Do not loathe their way of life.
夫唯不厭 是以不厭 (fū wéi bù yàn, shì yǐ bù yàn)
It is only because (the ruler) does not loathe them, that they in turn do not loathe (the ruler).
是以聖人自知而不自見 (shì yǐ shèng rén zì zhī ér bù zì xiàn)
Therefore, the Sage knows himself but does not display himself;
自愛而不自貴 (zì ài ér bù zì guì)
He loves himself but does not exalt himself.
故去彼取此 (gù qù bǐ qǔ cǐ)
Thus, he rejects that (the artificial attitude) and chooses this (the essential attitude).
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 不畏威 則大威至 (bù wèi wēi, zé dà wēi zhì)
o Literal Meaning: When (the people) do not fear awe, then a great awe (or great terror) will arrive.
o Commentary: In '不畏威' (bù wèi wēi), '不畏' (bù wèi) means "to not fear." '威' (wēi) signifies majesty, power, force, or a ruler's pressure. In '則大威至' (zé dà wēi zhì), '則' (zé) means "then." '大威' (dà wēi) can mean a greater majesty, an immense power, or a great danger or calamity that befalls the ruler. '至' (zhì) means "to arrive."
o Interpretation: While this verse can be interpreted in several ways, within the Taoist context, it is primarily seen as a warning to the ruler. When a ruler tries to force fear upon the people through artificial majesty or coercion, and the people cease to fear it (不畏威), then a 'great terror' (大威) in the form of the people's resistance or rebellion will befall the ruler. It suggests that coercive rule backfires.
2. 無狹其所居 (wú xiá qí suǒ jū)
o Literal Meaning: Do not constrict the space where they (the people) dwell.
o Commentary: '無狹' (wú xiá) means "do not narrow/constrict." '其所居' (qí suǒ jū) means "the place where they dwell." This can refer not only to the people's physical living space but also metaphorically to their freedom, sphere of activity, and way of life.
o Interpretation: A ruler must not artificially restrict or suppress the space or domain in which the people can live and act freely. It emphasizes the need to respect the people's autonomous lives without interference.
3. 無厭其所生 (wú yàn qí suǒ shēng)
o Literal Meaning: Do not loathe their way of life.
o Commentary: '無厭' (wú yàn) means "do not despise/loathe." '厭' (yàn) means to dislike, hate, or grow weary of. '其所生' (qí suǒ shēng) means "the way in which they live/their livelihood." It means the ruler should not hold artificial value judgments or dissatisfaction with the people's way of life as it is.
o Interpretation: A ruler should not artificially interfere with or grow weary of the people living their lives and pursuing their livelihoods in their own ways. It emphasizes the need to respect and accept the natural state of the people's lives.
4. 夫唯不厭 是以不厭 (fū wéi bù yàn, shì yǐ bù yàn)
o Literal Meaning: It is only because (the ruler) does not loathe them, that they in turn do not loathe (the ruler).
o Commentary: '夫唯不厭' (fū wéi bù yàn) means "truly, it is only because one does not loathe." '是以不厭' (shì yǐ bù yàn) means "for this reason, one is not loathed." The first '不厭' (bù yàn) refers to the ruler's attitude, and the second '不厭' refers to the people's reaction. It shows a reciprocal interaction.
o Interpretation: This verse presents an important reciprocal principle. Only when the ruler respects the people's lives without judging or interfering with them will the people, in turn, follow the ruler without dislike or resistance. It illustrates the principle of "what goes around comes around" from a Taoist perspective of non-action.
5. 是以聖人自知而不自見 (shì yǐ shèng rén zì zhī ér bù zì xiàn)
o Literal Meaning: Therefore, the Sage knows himself but does not display himself,
o Commentary: '是以' (shì yǐ) means 'for this reason' or 'therefore,' indicating the Sage's attitude is based on understanding the preceding reciprocal principle. '聖人' (shèng rén) is the ideal person/ruler who embodies the Tao. '自知' (zì zhī) means "to know oneself," to have deep insight into one's own nature, limits, and relationship with the Tao. '而不自見' (ér bù zì xiàn) means "but does not display oneself." '自見' (zì xiàn) means to show off one's abilities, wisdom, or status.
o Interpretation: A Sage has profound self-knowledge through introspection but does not artificially display or show off his knowledge or virtue to capture the attention and admiration of the people. He focuses on inner substance and avoids outward display.
6. 自愛而不自貴 (zì ài ér bù zì guì)
o Literal Meaning: He loves himself but does not exalt himself.
o Commentary: '自愛' (zì ài) means "to love oneself," to cherish one's own life, being, and inner worth. '而不自貴' (ér bù zì guì) means "but does not exalt/prize oneself." '不自貴' (bù zì guì) means not to artificially elevate or assert one's own status, honor, or importance.
o Interpretation: The Sage cherishes his own intrinsic value and inner virtue, but he does not elevate himself according to worldly standards or display a sense of superiority. He has inner self-worth but remains humble, unconcerned with outward status or honor.
7. 故去彼取此 (gù qù bǐ qǔ cǐ)
o Literal Meaning: Thus, he rejects that (the artificial attitude) and chooses this (the essential attitude).
o Commentary: '故' (gù) draws a conclusion based on the Sage's proper attitude ("therefore"). In '去彼' (qù bǐ), '去' (qù) means to discard or abandon. '彼' (bǐ) means "that," referring to the artificial attitudes warned against (forcing awe, restricting space, interfering with lives, self-display, self-exaltation). In '取此' (qǔ cǐ), '取' (qǔ) means to take or adopt. '此' (cǐ) means "this," referring to the Sage's proper attitudes (respecting space and life, not loathing, knowing but not displaying, loving but not exalting).
o Interpretation: This is a clear directive to abandon the artificial attitudes of forcing fear, interfering with people's lives, and aggrandizing oneself, and instead to follow the attitude based on the principles of the Tao: respecting the autonomy of the people, humbling oneself, and cultivating inner substance. It presents a conclusion on which path to choose.
🌳 Overall Interpretation
The seventy-second chapter offers crucial wisdom to those who govern.
Laozi warns: if a ruler tries to force fear upon the people through artificial majesty or coercive power, and the people cease to 'fear that awe,' then a 'greater terror' (大威) in the form of resistance or rebellion will befall the ruler.
Therefore, a ruler should act as follows: he must 'not artificially constrict' the space where the people can live and act freely. Furthermore, he must 'not loathe or interfere with' the way the people live their lives.
Indeed, only when the ruler 'does not loathe' the people's lives by artificially judging or interfering, will the people, in turn, 'not loathe or resist' the ruler. This is the principle of reciprocity.
Because he understands this reciprocal principle well, the Sage who embodies the Tao 'knows himself well' through deep introspection, but 'does not display' his knowledge or virtue outwardly. He cherishes his own intrinsic value and thus 'loves himself,' but he 'does not exalt himself or consider himself precious' by worldly standards.
Therefore, one must 'abandon those artificial attitudes' of forcing fear, interfering with lives, and aggrandizing oneself, and instead 'choose the attitude based on the principles of the Tao'—respecting autonomy, lowering oneself, and cultivating inner substance.
🌟 The Meaning and Importance of Chapter 72
Chapter 72 presents the following core ideas:
- The Danger of Coercive Rule: It warns that a ruler who imposes artificial awe or fear on the people will ultimately invite resistance and danger (大威) upon himself.
- Respect for the People and Non-Action (Wu Wei): Respecting the people's space (所居) and lives (所生) without artificial constriction or interference (無狹, 無厭) is presented as a crucial practice of governance through non-action (無為之治).
- The Principle of Reciprocity: The reciprocal principle that a ruler who does not loathe the people will not be loathed by them (不厭 是以不厭) shows that relationships should be based on mutual respect, not unilateral control.
- The Attitude of the Sage: The Sage models the ideal leader's attitude: humble and internally focused, he knows himself but does not display himself (自知而不自見), and loves himself but does not exalt himself (自愛而不自貴).
- The Matter of Choice: The final verse, '故去彼取此' (Thus, he rejects that and chooses this), concludes the chapter with a clear directive to abandon the harmful, artificial methods of governance and choose the way of non-action based on the principles of the Tao.
Chapter 72 is an important chapter that encompasses the political philosophy and human relationship theory of the Tao Te Ching. It profoundly suggests that the path to forming a peaceful relationship with the people and stabilizing governance is not through artificial coercion and interference, but through the attitude of non-action, which respects the people's autonomy and involves the ruler's own humility and self-effacement.
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