Divinity Atlas

Sacred Correspondences
Scripture Portions

Chapter 78

Also Known As Laozi 78 (English) · Daodejing 78 (English)
Tao Te Ching

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Nothing in the world is softer or weaker than water, and yet for attacking what is hard and strong nothing can surpass it and nothing can take its place. That the weak overcomes the strong and the soft overcomes the hard is known to everyone in the world and practised by nobody. So the sage says: one who takes on the filth of the state is called the lord of the altars of soil and grain, and one who takes on the ill fortune of the state is called the king of the world. Straight words seem to say the opposite.

Facts
Disputed
Position in the Canon
Chapter 78 of 81, in the De part of the received text 1
Robert G. Henricks's translation (Lao Tzu: Te-Tao Ching, A New Translation Based on the Recently Discovered Ma-wang-tui Texts, Ballantine Books, 1989) compared the received chapter numbering against two excavated manuscript witnesses: the Mawangdui silk texts, recovered from a Han-dynasty tomb near Changsha and dated to the second century BCE, and the Guodian bamboo slips, excavated near Jingmen and dated to around 300 BCE. The comparison found the Mawangdui texts place the De material before the Dao material, reversing the received order, and that the Guodian slips hold only about a third of the received material with no division into the received chapters at all. Because the received numbering appears in neither older witness, Henricks's philological comparison concludes it is a later editorial convenience rather than a feature of how the text was composed, which is why the atlas treats the chapter number as a reliable citation address and not as a claim about original structure.
Origins
Language
Classical Chinese 3
Classical Chinese of the Warring States period, in a terse rhymed and parallel style that leaves grammatical subjects, number and tense unmarked, which is a principal reason the translations differ so widely
Identity
Parent Work
De Jing 1
Meaning
Theme
Water again, and a ruler defined by what he is willing to absorb 2
Learn More
Known to Everyone and Practised by Nobody

The chapter states the book's central claim about softness and then adds a sentence that complicates every other chapter in it.

Nothing in the world is softer or weaker than water, and yet for attacking what is hard and strong nothing can surpass it, and nothing can take its place. That the weak overcomes the strong and the soft overcomes the hard is known to everyone in the world and practised by nobody.

The admission is remarkable. This is the doctrine the text argues for from chapter eight to chapter seventy-six, and here it is described as common knowledge. The difficulty is relocated entirely from understanding to practice, which is the same diagnosis chapter seventy gives when it says the words are easy and nobody can act on them.

Two consequences follow for how the book reads itself. It is not claiming originality, and it never does anywhere else, preferring to attribute its positions to the ancients and to what was formerly said. And it does not think argument is what is missing, which explains why so much of the text is imagery and repetition rather than demonstration.

What is missing, on the chapter's own account, is the capacity to act on something you already believe when the situation offers you the other option. Water wears through stone over a timescale nobody has, and the person who knows the principle still reaches for force because force works this afternoon.

Taking On the Filth of the State

The second half of the chapter quotes a formula about kingship and it is the harshest description of the office in the book. One who takes on the filth of the state is called the lord of the altars of soil and grain. One who takes on the ill fortune of the state is called the king of the world.

The two titles are real. The altars of soil and grain were the central shrines of a state, and the phrase stands for the state itself in ordinary usage of the period, so lord of the altars is a formal designation of a ruler rather than an invention.

What the chapter attaches to those titles is absorption of what nobody wants. The words rendered filth and ill fortune are strong, and the claim is that legitimacy is earned by taking on a state's disgrace and its calamities rather than by receiving its revenue and its honours. Chapter thirty-nine gives the same argument from the other side when it explains why rulers call themselves orphaned and unworthy.

Read with the water passage above it, the chapter is consistent. Water occupies the low place and receives what runs down to it, and the ruler described here is doing the same thing with the moral and material waste of a polity.

The chapter closes with four words that could stand as a note on the whole book: straight words seem to say the opposite. Every reader who has found the text perverse is told, in its second to last chapter, that the perversity is the expected reading and not a misunderstanding.

Cross-Tradition Connections

Contained In

The grouping into two parts is that of the received text. The Mawangdui manuscripts reverse the order of the two.

Source Tao Te ChingLaozi (attributed)
Source Tao Te ChingLaozi (attributed)

Originates in Language

Source Sources of Chinese Tradition, Volume 1Wm. Theodore de Bary and Irene Bloom (eds)
Sources
1. Lao Tzu: Te-Tao Ching, A New Translation Based on the Recently Discovered Ma-wang-tui Texts
Robert G. Henricks, Ballantine Books, 1989View the Source
2. Readings in Classical Chinese Philosophy
P. J. Ivanhoe and Bryan W. Van Norden (eds), Hackett, 2005View the Source
3. Sources of Chinese Tradition, Volume 1
Wm. Theodore de Bary and Irene Bloom (eds), Columbia University Press, 1999View the Source
Tao Te Ching
Laozi (attributed)View the Source
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