Original Text
The reason why rivers and seas can be the destination of all streams is because they lie below them, thus becoming the leaders of all valleys. Therefore, the sage, to lead the people, must be humble in words and deeds; to be their model, must place his own interests behind theirs. Thus, though the sage is above the people, they do not feel burdened; though he is before them, they do not feel harmed. The world gladly supports him without resentment. Because he does not contend with anyone, no one in the world can contend with him.
Guide
The reason rivers and seas can be the gathering place of all streams is because they are adept at staying low. The sage, in order to lead the people, must also use words to show humility before them. That is, a ruler should possess the qualities of non-contention and willingness to be below the people.Analysis
This chapter discusses the benefits of being humble and non-contending. The sage practices humility and non-contention not for personal gain, but to follow the natural way of the Tao without forced action. Deliberate attempts at such behavior would degenerate into hypocrisy and scheming.
"The reason why rivers and seas can be kings of the hundred valleys is that they excel in being lower than them, hence they can be kings of the hundred valleys." In Chinese philosophy, "king" is a concept referring to the unity and mutual penetration and harmony of heaven, earth, and humanity, as well as the most harmonious state achieved between people and between people and the world. Additionally, "king" reflects the highest requirement ancient people had for rulers, so a king as the supreme ruler is one who can take heaven, earth, and humanity as a whole and achieve harmony and unity among them. Such a person is also called one who possesses the virtue of heaven, the virtue of earth, and the virtue of humanity. In this chapter, "king" is merely metaphorical and can be interpreted as "one who achieves great synthesis." This sentence opens the chapter, where Laozi uses the physical phenomenon of "rivers and seas becoming kings of the hundred rivers" to introduce the idea of "excelling in being lower." The reason rivers and seas can accommodate all rivers is that they lie below them, so all rivers naturally flow into them, thus achieving the vastness of rivers and seas and becoming kings of the hundred rivers.
Therefore, the sage who wishes to be above the people must speak humbly to them; to lead them, he must place himself behind them. "Words" refer to the expression of desires or will. "Deeds" refer to actions, representing the realization of goals and the acquisition of benefits. Here, Laozi draws an analogy between the ruler and the river and sea, stating that the sage can pacify the people because he is free from selfish desires, never calculating personal gains or losses, and treats the people with the same humility and lowliness as the river and sea treat the hundred streams. Thus, he earns the people's respect and support. Considering the historical context of Laozi's time—the late Spring and Autumn period—the state system had become increasingly complete, and the ruler's position was fully consolidated. The people, however, had no political rights and could not even ensure basic personal safety. The gap in status between the ruler and the people was vast; not to mention the king as the supreme leader, even ordinary officials would not treat the people with humble words or a modest attitude. Laozi, concerned with the people's suffering, often proposed ideas based on social realities. He hoped that the ancient emperors of the distant past would reappear, or that contemporary rulers would actively emulate the sages of antiquity.
Therefore the sage, when placed above the people, does not weigh them down; when placed before them, does not harm them. Thus the world delights in promoting him without tiring. Because he does not contend, no one in the world can contend with him. The word "promote" here means to recommend or elect. In ancient Chinese texts, promotion and election often appear, reflecting later generations' longing for the governance of the Three Sovereigns and Five Emperors. Laozi's proposal that "the world promotes him" highlights the value of the people even more than the abdication system of Yao, Shun, and Yu. Here, Laozi designs a blueprint: though the ruler is high above, the people feel no oppression; though the ruler leads the masses, they suffer no harm. Laozi advocates that rulers remain humble, and his attitude is sincere. He believes that if a ruler makes the people feel no oppression, he will not only win their support but also gain the world's recommendation. Achieving this, no force in the world can contend with him.