Translation: When one tries to reconcile a great grievance, lingering resentment is sure to remain.
Analysis: Deep-seated enmity, even if forcibly mediated, cannot be thoroughly resolved — the surface may appear reconciled, but resentment persists in the heart. Laozi uses this to introduce his point: rather than remedying matters after the fact, it is better not to create resentment in the first place.
Similar views: Consensus among commentators.
Translation: Even if one suppresses a great grievance, residual resentment is inevitable.
Analysis: Here 和 (hé) takes the meaning of "to suppress, to quell." Even if resentment is forcibly suppressed, its seeds remain — resentment does not vanish because it has been suppressed; on the contrary, it accumulates and deepens.
Similar views: The core logic of Wang Bi's commentary on this chapter.
Translation: How can this be considered a proper course of action?
Analysis: A rhetorical question. Since residual resentment persists even after reconciliation, reconciliation is not a true solution. What Laozi wishes to point out is this: the fundamental "good" lies not in remedying things after the fact, but in not creating resentment in the first place.
Similar views: Consensus among commentators.
Translation: Therefore the Sage (圣人), though holding the left half of the tally (the creditor's portion), does not demand repayment from others.
Analysis: In ancient times, contracts were inscribed on bamboo or wood and split in two; the creditor held the left half. The Sage, though possessing the right to collect a debt (with full justification), chooses not to press the claim — "having right on one's side yet not coercing others." This is the fundamental method for "not creating resentment": one would rather bear the loss oneself than create resentment in others. Heshanggong's commentary: "圣人执左契而合之，不责于人" ("The Sage holds the left half of the tally and matches it, yet does not press claims against others").
Similar views: Heshanggong's commentary.
Translation: The Sage upholds the contract (good faith), yet does not reproach others.
Analysis: Here 责 (zé) takes the meaning of "to reproach, to blame." The Sage treats others with good faith (upholding the contract), yet does not harshly demand that others do likewise. Lenient with others, strict with oneself — this is the fundamental way to prevent resentment from arising.
Similar views: Interpretations that gloss 责 as "to reproach, to blame."
Translation: Those with Virtue/Te (德) oversee the contracts (treating others with good faith); those without virtue oversee the tax collections (pressing others with harsh exactions).
Analysis: Contracts and taxation represent two modes of governance. The virtuous govern through the spirit of the contract (mutual good faith, no debt-pressing); the virtueless govern through onerous taxation (forcible extraction). 彻 (chè) refers to the Zhou dynasty tax system, used here as a general term for oppressive taxation.
Similar views: Heshanggong: "有德之人，司察约束。无德之人，司人所彻" ("The virtuous person oversees and regulates with restraint. The virtueless person oversees what is to be exacted").
Translation: Those with virtue rely on the contract (treating others with generosity); those without virtue pursue matters to the end (pressing others harshly).
Analysis: Here 彻 (chè) takes the meaning of "to pursue to the end, to investigate thoroughly." Even when others owe them, the virtuous simply retain the record with gentleness; the virtueless pursue matters relentlessly and press the issue to the bitter end. This interpretation follows directly from the preceding line, "holding the left tally yet not pressing claims against others."
Similar views: Interpretations that gloss 彻 as "to pursue to the end."
Translation: The Way of Heaven shows no partiality; it always assists the good.
Analysis: The concluding statement of the entire chapter and one of the most celebrated maxims in the entire work. The Way of Heaven does not favor anyone (无亲, "no partiality" = Chapter 5's "Heaven and Earth are not benevolent"), yet objectively the good always benefit — because the good person's actions accord with the Tao (道), and so they naturally receive the Tao's "assistance." This is not Heaven acting with intention, but rather the working of natural law.
Similar views: Consensus among commentators.
Translation: The Way of Heaven shows no favoritism; it always draws close to those who are adept at following the Tao.
Analysis: Here 与 (yǔ) takes the meaning of "to draw close to, to side with," and 善 (shàn) takes the meaning of "adept at (following the Tao)." The Way of Heaven does not reward the morally "good" as such; rather, it naturally gravitates toward those who are skilled at following the Tao — this is causality, not moral adjudication. Whoever accords with the Tao receives the Tao's natural response.
Similar views: Modern interpretations from the perspective of causality rather than moral law.
This chapter contains 9 interpretation combinations.
[Core Divergences]
Chapter 79 opens with the problem of "reconciling grievances" and ultimately ascends to the cosmic ethics of "the Way of Heaven shows no favorites." The chapter's logic is rigorous: reconciling a great grievance is not as good as not creating one (prevention over cure) → the Sage holds the left tally yet does not press claims (yielding even when in the right) → the virtuous oversee the contract, the virtueless oversee the exaction (lenience vs. harshness) → the Way of Heaven shows no partiality, yet always assists the good (goodness is accord with the Tao, and accord with the Tao is goodness). "天道无亲，常与善人" (The Way of Heaven has no favorites; it always assists the good) is one of the most intellectually charged propositions in the Tao Te Ching — it simultaneously denies any anthropomorphic will in the Way of Heaven (no favorites) while affirming the ethical outcome of Heaven's operation (assisting the good), striking an ingenious balance between atheism and moral law.