Chapter 8 of the Laozi

Chinese Text

上shàng善shàn若ruò水shuǐ.
水shuǐ善shàn利lì万wàn物wù而ér不bù争zhēng, 处chǔ众zhòng人rén所suǒ恶wù, 故gù几jī於yú道dào矣yǐ.
居jū善shàn地dì; 心xīn善shàn渊yuān, 与yǔ善shàn仁rén, 言yán善shàn信xìn, 政zhèng善shàn治zhì, 事shì善shàn能néng, 动dòng善shàn时shí.
夫fú惟wéi不bù争zhēng, 故gù无wú尤yóu.

Translation

The man of superior virtue is like water.
Water excels at benefiting all things and does not contend.
It dwells in places that the masses despise.
Therefore, it is close to the Tao.
He is content with the lowest position.
His heart loves to be as deep as an abyss.
In giving, he excels in showing kindness.
In speaking, he excels in practicing truth.
In governing, he excels in bringing peace.
In acting, he excels in showing ability.
In moving, he excels in following the times.
He does not contend with anyone; therefore, he receives no blame.

Notes

Such is the nature of water. It is soft and weak; it flows into empty places and avoids full ones; it fills the valleys and flows to the sea. It does not stop day or night. If it circulates above, it forms rain and dew; if it flows below, it forms rivers and streams. Plants need it to live, sordida res ut mundæ fiant. Thus, water excels (善shàn) at benefiting, at being useful to all beings. If a dam is placed in its way, it stops; if a passage is opened, it flows. It adapts to fill a round or square vessel, etc. This is why it is said that it does not contend.

The word 善shàn (commonly "good") here means bonus in the sense of "skilled at reciting verses" from Virgil (Ecl. V, I). It is perfectly explained by the commentator Deqing: 水善利萬物而不爭shuǐ shàn lì wànwù ér bù zhēng "the excellence of water lies in its usefulness to all beings."

People love glory and despise disgrace; they love elevation and despise lowliness. But water rushes to low places and is content to dwell there; it is at ease in places that the masses despise.

It can be said that he who is like water (that is, the man of superior virtue) is almost close to the Tao.

If a man can imitate it (imitate water), he can enter the Tao.

Several commentators (Suziyou, Liukefu) seem to me to have made a serious error by attributing this passage and all that follows to water. I have followed F, H, G, and Hongfu.

He avoids elevation and loves lowliness. The word 善shàn (commonly "good") here means "to love, to be content with" (cf. A: hi, lætatur). Literally, "for dwelling, he loves the earth."

He hides the most delicate folds of his heart; he is so deep that he cannot be fathomed. He is empty, pure, tranquil, and silent.

When he bestows his benefits, he shows tenderness to all people and has no special affection for anyone.

Lit. "Faithfulness in words." His words are realized and never fail.

If he governs a kingdom, people become pure, tranquil, and rectify themselves.

When he encounters a task, he adapts and fulfills it appropriately, without favoritism.

Whether advancing (to obtain a position) or withdrawing (from office), preserving his life or sacrificing it, he conforms to the way of heaven.

This is generally the cause of contention among people; they consider themselves wise and seek to surpass others. If someone wants to surpass (lit. "defeat") others, others will also want to surpass him. Can he avoid being blamed by others? But when a man thinks only of being humble and submissive and does not contend with anyone, the multitude loves to serve him and never tires of having him as king. This is why he is not blamed.