Chapter 79 of Laozi's Tao Te Ching begins by pointing out that even after resolving a deep resentment or a major conflict, the emotion does not completely disappear, and a 'lingering resentment' (餘怨) may remain. Instead of this imperfect method of resolution, this chapter discusses how the Sage (聖人) who follows the Tao approaches relationships with the 'virtue' (德) of non-contention. It explains how the Sage acts according to the principles of the Tao rather than secular contractual relationships or the logic of power, and ultimately reveals that the impartial order of Heaven is on the side of the 'good person.' It is a crucial chapter that shows the Taoist way of resolving resentment and conflict and the importance of the 'virtue of non-contention.'
📜 Original Text (原文)
和大怨 必有餘怨 安可以為善
是以聖人執左契而不責於人
有德司契 無德司徹
天道無親 常與善人
📃 Meaning of the Original Text
When a great resentment is reconciled, some resentment is sure to remain. How can this be considered good?
Therefore, the Sage holds the left half of the contract but does not make demands on others.
One who has virtue manages the agreement; one who lacks virtue manages the collection.
The Way of Heaven has no favorites; it is always with the good person.
🌲 Line-by-Line Translation
和大怨 必有餘怨 安可以為善 (hé dà yuàn, bì yǒu yú yuàn, ān kě yǐ wéi shàn)
When a great resentment is reconciled, some resentment is sure to remain. How can this be considered good?
是以聖人執左契而不責於人 (shì yǐ shèng rén zhí zuǒ qì ér bù zé yú rén)
Therefore, the Sage holds the left half of the contract but does not make demands on others.
有德司契 無德司徹 (yǒu dé sī qì, wú dé sī chè)
One who has virtue manages the agreement; one who lacks virtue manages the collection.
天道無親 常與善人 (tiān dào wú qīn, cháng yǔ shàn rén)
The Way of Heaven has no favorites; it is always with the good person.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 和大怨 必有餘怨 安可以為善 (hé dà yuàn, bì yǒu yú yuàn, ān kě yǐ wéi shàn)
o Literal Meaning: When reconciling a great resentment, there will surely be some remaining resentment. How can this be considered good?
o Commentary: '和大怨' (hé dà yuàn) means 'to reconcile (和) a great (大) resentment (怨).' It refers to an attempt to resolve a serious conflict or deep-seated animosity. '必有餘怨' (bì yǒu yú yuàn) means 'there will surely (必) be (有) leftover resentment (餘怨).' Even if a reconciliation is outwardly achieved, the dregs of deep emotion or distrust will not completely disappear. '安可以為善' (ān kě yǐ wéi shàn) is a rhetorical question, 'How (安) can this be considered (可以為) good (善)?' It emphasizes that a reconciliation that leaves lingering resentment is not a truly 'good' solution.
o Interpretation: This verse points out the limitations of artificial reconciliation. No matter how much effort is put into resolving a deep-seated resentment, the emotional scars or distrust are bound to remain like sediment. A resolution that leaves such dregs cannot be considered truly complete or 'good.'
2. 是以聖人執左契而不責於人 (shì yǐ shèng rén zhí zuǒ qì ér bù zé yú rén)
o Literal Meaning: Therefore, the Sage holds the left half of the contract but does not make demands on others.
o Commentary: '是以' (shì yǐ) means 'for this reason' (due to the limitation of imperfect reconciliation). '聖人' (shèng rén) is the ideal person who follows the Tao. '執左契' (zhí zuǒ qì) means 'to hold (執) the left tally/contract (左契).' In ancient China, a contract tally (契) was broken in two; one interpretation is that the creditor held the right half and the debtor the left. Regardless of the specifics, it means the Sage is in the position of a creditor holding proof of a debt. '而不責於人' (ér bù zé yú rén) means 'but (而) does not make demands on (不責於) other people (人).' '責' (zé) means to hold responsible, to demand, or to blame.
o Interpretation: The Sage does not follow the world's imperfect methods of reconciliation. Even when holding a legitimate right (proof of a debt), he does not forcefully demand payment or blame the other person. This demonstrates the spirit of 'non-contention' (不爭) and 'effortless action' (無為), preferring to be magnanimous and not compelling others to fulfill obligations, rather than insisting on his rights. This connects to an attitude of forgiveness and letting go, rather than seeking retribution.
3. 有德司契 無德司徹 (yǒu dé sī qì, wú dé sī chè)
o Literal Meaning: One who has virtue manages the agreement; one who lacks virtue manages the collection.
o Commentary: '有德' (yǒu dé) is one who possesses virtue (德) derived from the Tao. '無德' (wú dé) is one without virtue, who pursues worldly desires and artificial power. '司契' (sī qì) means 'to manage/oversee (司) the contract (契).' '司徹' (sī chè) means 'to manage/oversee (司) the collection/taxes (徹).' '徹' (chè) can also mean 'thorough,' suggesting one who deals not leniently like with a contract, but rigorously.
o Interpretation: A person of virtue manages agreements (司契) in a lenient and non-demanding way, like the Sage described above. In contrast, a person without virtue manages collections (司徹) like a tax collector, rigorously and harshly demanding his due and taking from the people. This starkly contrasts the non-contentious, effortless attitude of the virtuous with the assertive, greedy attitude of the virtueless.
4. 天道無親 常與善人 (tiān dào wú qīn, cháng yǔ shàn rén)
o Literal Meaning: The Way of Heaven has no favorites; it is always with the good person.
o Commentary: '天道無親' (tiān dào wú qīn) has a meaning similar to 'Heaven and Earth are not benevolent' (天地不仁) from Chapter 5. '天之道' (tiān zhī dào) is the Way of Heaven, the law of nature. '無親' (wú qīn) means it shows no favoritism, does not hold anyone especially close; it is impartial. '常與善人' (cháng yǔ shàn rén), where '常與~' (cháng yǔ~) means 'is always with ~.' '善人' (shàn rén) is a good person, one who follows the Tao and practices virtue.
o Interpretation: The natural principle of the universe, the Way of Heaven, does not artificially favor any being with special affection. However, a 'good person' who follows the Tao and practices virtue is aligned with the natural flow of the Tao, and thus naturally receives its benefits and support. It's not that Heaven 'chooses' the good person, but that the good person 'conforms' to the principles of the Tao, so the workings of the Tao manifest beneficially for them. This suggests that the 'good' (善) attitude of repaying resentment with virtue is in harmony with the cosmic order.
🌳 Overall Interpretation
Chapter seventy-nine speaks of the Tao's wisdom on how to resolve deep resentment.
"No matter how much effort is put into reconciling a deep resentment, the emotional scars or distrust are 'bound to remain like sediment, never completely disappearing.'" A resolution that leaves such dregs cannot be considered truly complete or 'good.'
Because they do not follow this imperfect method of reconciliation, the Sage who follows the Tao is different. Even when holding a legitimate right (like proof of a debt), he 'does not forcefully demand payment or blame' the other person. He adopts an attitude of forgiveness and letting go, rather than seeking retribution.
This attitude is divided by the presence or absence of virtue. A person who possesses virtue derived from the Tao manages agreements in a lenient and magnanimous way. In contrast, one without virtue is like a tax collector, 'rigorously and harshly demanding their rights' and trying to take from the people.
In conclusion, the natural principle of the universe, 'the Way of Heaven,' does not 'artificially favor any being or have special feelings.' However, a 'good person' who follows the Tao and practices virtue is aligned with the natural flow of the Tao, and thus 'always naturally receives the benefits and support of the Tao.' This shows that the 'good' attitude of repaying resentment with virtue is in harmony with the cosmic order.
🌟 The Meaning and Importance of Chapter 79
Chapter 79 presents the following core ideas:
- The Difficulty of Resolving Resentment: It points out that deep resentment is not fully resolved by superficial reconciliation and that 'lingering resentment' (餘怨) is bound to remain, showing the limits of artificial peacemaking.
- The Sage's Non-demanding Nature: Even when holding a legitimate right (a debt), the Sage does not forcefully make demands or blame others (不責於人). This demonstrates the Taoist attitude of 'non-contention' (不爭), choosing forgiveness and letting go over retribution.
- The Difference of Virtue (德): It contrasts the lenient attitude of the virtuous (司契) with the harsh attitude of the virtueless (司徹), clearly showing how the presence or absence of inner virtue affects one's way of relating and one's impact on society.
- The Impartiality of Heaven and its Alliance with the Good: It presents the principle that the Way of Heaven is impartial (無親), but because the 'good person' is aligned with the flow of the Tao, they naturally receive its support (常與善人). This highlights the value of 'goodness' (善) and its consequences in the Tao Te Ching.
- The Taoist Method of Resolving Resentment: The chapter suggests a Taoist methodology for resolving conflict: rather than seeking artificial reconciliation or revenge, one should cultivate inner virtue, not make demands on others, and entrust the outcome to the natural order of things (cosmic justice).
Chapter 79 is a significant chapter that reveals an important perspective from Taoist thought on human relationships and conflict resolution. It emphasizes that deep resentment cannot be fully healed by forced reconciliation and that the true solution lies in the 'virtue of non-contention'—emptying oneself and not making demands on others. It contains the profound wisdom that a life practicing such virtue is in harmony with the impartial order of nature (the Way of Heaven) and will ultimately receive its benefits.
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