Laozi
江海所以能為百谷王者，以其善下之，故能為百谷王。 是以聖人欲上民，必以言下之；欲先民，必以身後之。 是以聖人處上而民不重，處前而民不害。 是以天下樂推而不厭。以其不爭，故天下莫能與之爭。
James Legge
That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;—it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.
Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.
Victor H. Mair
The river and sea can be kings of the hundred valley streams because they are good at lying below them. For this reason, They can be kings of the hundred valley streams. For this reason, too, If the sage wants to be above the people, in his words, he must put himself below them; If he wishes to be before the people, in his person, he must stand behind them. Therefore, He is situated in front of the people, but they are not offended; He is situated above the people, but they do not consider him a burden. All under heaven happily push him forward without wearying. Is this not because he is without contention? Therefore, No one under heaven can contend with him.
C. Spurgeon Medhurst
That which enables the rivers and the seas to become the rulers of all the water-courses is their ability to remain the lowest;—it is on this account that they are the rulers of them all. [^1] In like manner the Holy Man, if he wishes to direct the people must speak of himself as subject to them; if he wishes to lead them he must put himself in the background. [^2] Hence the Sages are supreme,, but the people are not burdened; they are in the vanguard, but the people are not harmed. [^3] For this reason the whole Empire delights to exalt them, and no one feels annoyance. [^4] Because they do not strive there is none who can strive with them. [^5]
Mr. Disraeli’s tribute to the Duke of Wellington provides an excellent illustration of the teaching in this chapter
"Thy calm mien
Recalls old Rome, as much as thy high deed;Duty thine only idol, and serene When all are troubled; in the utmost need Prescient; thy country’s servant ever seen, Yet sovereign of thyself whate’er may speed.” Quoted in Sir Herbert Maxwell’s “Life of Wellington.”
[^1] The same illustration is used of the Tao in chap. 32.
[^2] Comp. ch. 7.
It is man’s wisdom which prevents him from being wise; it is his desire for lordship which keeps him from attaining power. The postmortem fame of the Roman Emperor Aurelius rests on his lowliness rather than on his “dignities.” The constitutional sovereignty of today safeguards the throne better than the sharpest tyranny of olden times. “The secret of the Lord is with them that fear him.”
Says Tung-kung-shu (B.C. 200), “When one places himself in his qualities below others, in character he is above them; when he places them behind those of others, in character he is before them.”
Yang-hsiung (B.C. 53 A.D.) writes: “Men exalt him who humbles himself below them; and gives the precedence to him who puts himself behind them.” (Quoted by Legge in loc.)
[^3] i.e. They do not rebel or disobey their superiors. Cf. chap. 60.
[^4] Markgraf of Iyeyasu, who by means of the sword transformed old feudal Japan and laid the foundation of that country’s greatness, when on his death bed sent for his grandson and said to him: “You will one day have to govern the Empire. Remember, the true way to govern the Empire is to have a mercy-loving and tender heart.”
[^5] See ch. 22
Ursula K. Le Guin
Lakes and rivers are lords of the hundred valleys. Why? Because they’ll go lower. So they’re the lords of the hundred valleys.
Just so, a wise soul, wanting to be above other people, talks to them from below and to guide them follows them.
And so the wise soul predominates without dominating, and leads without misleading. And people don’t get tired of enjoying and praising one who, not competing, has in all the world no competitor.
Note UKLG: One of the things I love in Lao Tzu is his good cheer, as in this poem, which while giving good counsel is itself a praise and enjoyment of the spirit of yin, the water-soul that yields, follows, eludes, and leads on, dancing in the hundred valleys.