Chapter 77 of Laozi's Tao Te Ching explains how the Tao, the source of all things—specifically the 'Way of Heaven' (天之道)—operates and brings harmony to the world. It states that the Way of Heaven is like 'drawing a bow,' achieving balance by lowering what is too high and supplementing what is deficient, thus guiding all things to harmony. In contrast, it criticizes the 'Way of Man' (人之道) for acting in the opposite manner, deepening imbalance. The chapter suggests that only the Sage (聖人) who follows the Tao can embody the Way of Heaven and benefit all things without selfish desire. It is a crucial chapter that emphasizes the Tao's principle of impartial and natural distribution.
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 天之道 其猶張弓與 (tiān zhī dào, qí yóu zhāng gōng yú)
- 高者抑之 下者舉之 (gāo zhě yì zhī, xià zhě jǔ zhī)
- 有餘者損之 不足者補之 (yǒu yú zhě sǔn zhī, bù zú zhě bǔ zhī)
- 天之道損有餘而補不足 (tiān zhī dào, sǔn yǒu yú ér bǔ bù zú)
- 人之道則不然損不足以奉有餘 (rén zhī dào zé bù rán, sǔn bù zú yǐ fèng yǒu yú)
- 孰能有餘以奉天下 (shú néng yǒu yú yǐ fèng tiān xià)
- 唯有道者 (wéi yǒu dào zhě)
- 是以聖人為而不恃 功成而不居 (shì yǐ shèng rén wéi ér bù shì, gōng chéng ér bù jū)
- 其不欲見賢 (qí bù yù jiàn xián)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 77
📜 Original Text (原文)
天之道 其猶張弓與
高者抑之 下者舉之
有餘者損之 不足者補之
天之道損有餘而補不足
人之道則不然損不足以奉有餘
孰能有餘以奉天下
唯有道者
是以聖人為而不恃
功成而不居
其不欲見賢
📃 Meaning of the Original Text
The Way of Heaven is like drawing a bow.
What is high, it presses down; what is low, it lifts up.
What has a surplus, it takes from; what is deficient, it supplements.
The Way of Heaven takes from what has a surplus to supplement what is deficient.
The Way of Man is not so. It takes from the deficient to serve the excessive.
Who can have a surplus and offer it to the world?
Only one who possesses the Tao.
Therefore, the Sage acts without relying on his deeds,
Achieves success but does not dwell in it.
This is because he does not wish to appear worthy.
🌲 Line-by-Line Translation
天之道 其猶張弓與 (tiān zhī dào, qí yóu zhāng gōng yú)
The Way of Heaven is like drawing a bow.
高者抑之 下者舉之 (gāo zhě yì zhī, xià zhě jǔ zhī)
What is high, it presses down; what is low, it lifts up.
有餘者損之 不足者補之 (yǒu yú zhě sǔn zhī, bù zú zhě bǔ zhī)
What has a surplus, it takes from; what is deficient, it supplements.
天之道損有餘而補不足 (tiān zhī dào, sǔn yǒu yú ér bǔ bù zú)
The Way of Heaven takes from what has a surplus to supplement what is deficient.
人之道則不然損不足以奉有餘 (rén zhī dào zé bù rán, sǔn bù zú yǐ fèng yǒu yú)
The Way of Man is not so. It takes from the deficient to serve the excessive.
孰能有餘以奉天下 (shú néng yǒu yú yǐ fèng tiān xià)
Who can have a surplus and offer it to the world?
唯有道者 (wéi yǒu dào zhě)
Only one who possesses the Tao.
是以聖人為而不恃 功成而不居 (shì yǐ shèng rén wéi ér bù shì, gōng chéng ér bù jū)
Therefore, the Sage acts without relying on his deeds, achieves success but does not dwell in it.
其不欲見賢 (qí bù yù jiàn xián)
This is because he does not wish to appear worthy.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 天之道 其猶張弓與 (tiān zhī dào, qí yóu zhāng gōng yú)
o Literal Meaning: The Way of Heaven, is it not like drawing a bow?
o Commentary: '天之道' (tiān zhī dào) is the Way of Heaven, the universal principle of nature, the manifestation of the Tao in the cosmos. '其猶~與' (qí yóu~yú) is a rhetorical structure meaning 'is it not like...' '張弓' (zhāng gōng) is the act of drawing a bow. Drawing a bow tenses the string and gathers energy for the arrow's flight. This is a metaphor for the dynamic process by which the Tao gathers and manifests potential energy or establishes equilibrium.
o Interpretation: This verse begins by comparing the Way of Heaven, which operates and harmonizes all things, to the dynamic process of drawing a bow, where energy is focused and action is prepared. It serves as an introduction to the balancing function of the Tao that will be explained next.
2. 高者抑之 下者舉之 (gāo zhě yì zhī, xià zhě jǔ zhī)
o Literal Meaning: What is high, it presses down; what is low, it lifts up.
o Commentary: This can be connected to the bow-drawing metaphor. '高者' (gāo zhě) means what is in a high place, an excessive state. '抑之' (yì zhī) means 'to press it down, to restrain it.' '下者' (xià zhě) means what is in a low place, a deficient state. '舉之' (jǔ zhī) means 'to lift it up, to supplement it.'
o Interpretation: The Way of Heaven functions to create natural equilibrium. Anything that is artificially too high or excessive is naturally restrained, while anything that is too low or deficient is naturally supplemented, achieving overall harmony. This describes nature's autonomous principle of self-regulation.
3. 有餘者損之 不足者補之 (yǒu yú zhě sǔn zhī, bù zú zhě bǔ zhī)
o Literal Meaning: What has a surplus, it takes from; what is deficient, it supplements.
o Commentary: This rephrases the previous line using the concepts of 'surplus' (有餘) and 'deficiency' (不足). '有餘者' (yǒu yú zhě) is that which has a surplus. '損之' (sǔn zhī) means 'to reduce it, to take from it.' '不足者' (bù zú zhě) is that which is deficient. '補之' (bǔ zhī) means 'to supplement it, to fill it.'
o Interpretation: The Way of Heaven maintains balance by regulating the state of all things. It takes from areas of excess and gives to areas of deficiency, thereby maintaining the harmony and vitality of the whole. This demonstrates nature's principle of equitable distribution and balance.
4. 天之道損有餘而補不足 (tiān zhī dào, sǔn yǒu yú ér bǔ bù zú)
o Literal Meaning: The Way of Heaven takes from what has a surplus to supplement what is deficient.
o Commentary: This line clearly summarizes the content of the preceding verses as the core principle of the 'Way of Heaven' (天之道). '損有餘而補不足' (sǔn yǒu yú ér bǔ bù zú) means 'to take from the surplus (損有餘) and supplement the deficient (補不足).'
o Interpretation: This is one of the core messages of the chapter and a vital principle of Taoist thought. The Way of Heaven naturally resolves imbalances among all things and achieves equitable distribution and harmony without artificial intervention.
5. 人之道則不然損不足以奉有餘 (rén zhī dào zé bù rán, sǔn bù zú yǐ fèng yǒu yú)
o Literal Meaning: The Way of Man is not so. It takes from the deficient to serve the excessive.
o Commentary: '人之道' (rén zhī dào) refers to the way of humans, the practices of human society, or artificial methods. '則不然' (zé bù rán) means 'is not so,' emphasizing its direct opposition to the Way of Heaven. '損不足以奉有餘' (sǔn bù zú yǐ fèng yǒu yú) means 'to take from the deficient (損不足) to serve/add to the excessive (以奉有餘).' '奉' (fèng) means to offer, to serve, or to add to.
o Interpretation: This verse criticizes the ways of human society as being the exact opposite of the Way of Heaven. It points out that humans take from those who are already deficient (the poor and weak) and give to those who already have a surplus (the rich and powerful), thereby deepening inequality. This is a powerful critique of the problems in human society that deviate from the principles of the Tao.
6. 孰能有餘以奉天下 (shú néng yǒu yú yǐ fèng tiān xià)
o Literal Meaning: Who can have a surplus and offer it to the world?
o Commentary: '孰能~' (shú néng~) is a rhetorical question meaning 'who can possibly ~?', implying that almost no one can. '有餘以奉天下' (yǒu yú yǐ fèng tiān xià) means 'to have a surplus (有餘) and with it (以) serve/benefit the world (奉天下).' This refers to the act of using one's abundance or ability not for private possession or show, but to share with and benefit all beings. This is the application of the 'Way of Heaven' principle to human society.
o Interpretation: This emphasizes that with the 'Way of Man'—which pursues self-interest and takes from others—it is impossible to perform an act like the 'Way of Heaven,' which shares one's abundance for the benefit of the entire world. It suggests that secular human selfishness cannot practice the equitable sharing of the Tao.
7. 唯有道者 (wéi yǒu dào zhě)
o Literal Meaning: Only one who possesses the Tao.
o Commentary: This is the answer to the preceding question. '唯有道者' (wéi yǒu dào zhě) means 'only (唯) one who has (有) the Tao (道),' referring to the Sage (聖人) who has realized, embodied, and follows the Tao.
o Interpretation: Only the Sage, who has embodied the principles of the Tao, can transcend personal selfish desires and, like the Way of Heaven, share their surplus (有餘) to benefit all beings in the world (奉天下). It proposes that only those who follow the Tao can live a life that accords with natural principles, breaking free from the selfish Way of Man.
8. 是以聖人為而不恃 功成而不居 (shì yǐ shèng rén wéi ér bù shì, gōng chéng ér bù jū)
o Literal Meaning: Therefore, the Sage acts without relying on his deeds, achieves success but does not dwell in it.
o Commentary: '是以' (shì yǐ) means 'for this reason.' '聖人' (shèng rén) is the one who possesses the Tao. '為而不恃' (wéi ér bù shì) is a phrase also found in Chapter 2, meaning 'to act (為) but not to rely on or boast of it (不恃).' '功成而不居' (gōng chéng ér bù jū) is similar to a phrase in Chapter 2, meaning 'to achieve success (功成) but not to dwell in it or claim it as one's own (不居).'
o Interpretation: The Sage who follows the Tao does not boast of his abilities or accomplishments, nor does he settle into the credit for his achievements. This is the practical method of 'serving the world' (奉天下), as he does not privately own or show off his 'surplus' but naturally shares it with the world. This demonstrates the practice of Wu Wei (effortless action), Wu Yu (desirelessness), and Bu Zheng (non-contention).
9. 其不欲見賢 (qí bù yù jiàn xián)
o Literal Meaning: This is because he does not wish to appear worthy.
o Commentary: '其' (qí) refers to the Sage's attitude described previously. '不欲見賢' (bù yù jiàn xián), where '不欲' (bù yù) means 'does not wish,' and '見賢' (jiàn xián) means 'to be seen as worthy/virtuous (賢),' i.e., to be recognized or praised by others for one's virtue or ability. This phrase also appears in Chapter 56.
o Interpretation: The Sage expects no reward, recognition, or praise for his actions or achievements. He does not even desire that others see him as a 'worthy and excellent person.' The chapter concludes by showing the sublime state of the Taoist adept, who acts purely in accordance with the principles of the Tao and is entirely detached from artificial honors or evaluations.
🌳 Overall Interpretation
Chapter seventy-seven speaks of how the Way of Heaven, which governs all things, operates.
The 'Way of Heaven,' which operates and harmonizes all things, is like 'drawing a bow.' It naturally 'presses down what is artificially too high or excessive' and 'lifts up what is too low or deficient' to achieve balance. In other words, the Way of Heaven brings harmony to all things by 'taking from where there is a surplus and supplementing where there is a deficiency.'
However, the way of human society ('the Way of Man') is 'not like the Way of Heaven.' Humans, on the contrary, deepen imbalance by 'taking from the deficient (the poor and weak) and giving more to those who already have a surplus (the rich and powerful).'
Then, "who can possibly take their own 'abundance or ability' and, instead of possessing it privately, 'share it to benefit the entire world?'" This act, which is like the Way of Heaven, can be performed "only by the Sage, the one who has realized, embodied, and follows the Tao."
For this reason, the Sage who follows the Tao 'does not rely on or boast' of his abilities and achievements, and even when he achieves great things, he 'does not dwell' in the credit as his own. He practices the attitude of 'serving the world' by not privately possessing his 'surplus' but naturally sharing it. And this attitude is so profound that he 'does not even wish' for people to recognize or praise him as a 'worthy and excellent person.'
🌟 The Meaning and Importance of Chapter 77
Chapter 77 presents the following core ideas:
- The Balancing Principle of the Way of Heaven: Through the metaphor of drawing a bow and the clear principle of 'taking from the surplus to supplement the deficient,' it presents the Way of Heaven as an autonomous balancing force that naturally resolves imbalance and creates harmony.
- Critique of the Way of Man: It powerfully criticizes the Way of Man for acting in direct opposition to the Way of Heaven, deepening injustice (taking from the deficient to serve the excessive) and thereby exposing the problems of a human society that has deviated from natural principles.
- The Role of the One Who Has the Tao: It proposes that only the Sage who follows the Tao can transcend the selfish Way of Man and practice the act of 'serving the world' (奉天下) by sharing their surplus, just like the Way of Heaven. The Taoist adept is one who embodies natural principles within human society.
- The Wu Wei and Desirelessness of the Sage: The Sage's attitude of 'acting without reliance, achieving without dwelling, and not wishing to appear worthy' is the practical method of 'serving the world,' as he does not privately own his 'surplus' or seek fame. This once again showcases the core virtues of Wu Wei (effortless action), Wu Yu (desirelessness), and Bu Zheng (non-contention).
- The Value of Equitable Sharing: This chapter shows that Taoist thought is not only concerned with individual cultivation but also places great importance on the value of 'serving the world' (奉天下), which involves resolving social imbalance and practicing fair distribution and sharing.
Chapter 77 is a significant chapter that contrasts the 'Way of Heaven' with the 'Way of Man,' arguing that the fair and harmonious balancing principle of nature should be applied to human society. It profoundly suggests that only the Sage who abandons artificial greed and injustice to follow the Tao can practice true sharing and beneficence, and that this way of life is in accord with the principles of the Tao.
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