A classic case of misinterpretation of The Analects is repaying evil with kindness. It is correct to say that these four words come from the Analects of Confucius, but it is wrong to say that they come from Confucius. Confucius never said it at all. The original text of "The Analects of Confucius" is as follows:

Or: 'How about repaying evil with kindness? ’ The Master said, ‘How can we repay virtue? Repay vengeance with straightness and repay kindness with kindness.

(Someone asked Confucius: Are people who can repay evil with kindness very powerful? Confucius asked: If someone is kind to you, do you have anything to repay? Based on this, you can draw your own conclusion. Normal people should Report grievances directly and repay kindness with kindness. )

So, this case is a bit like think twice before acting (Ji Wenzi thinks twice before acting. When Zi heard about it, he said: 'Again, this is okay.'), obviously It was an erroneous idea that was criticized and corrected by Master Confucius. As a result, it became a famous saying by the old man himself.

However, we can take a closer look at repaying kindness with kindness. Of course this is not what Confucius said, but someone said it (or said it), so who is this someone?

It is difficult to verify the specific person who asked Confucius the question. He may be a student, an admirer, or an opponent of the debate, but this question is not unfounded.

To do nothing, to do nothing, to have no taste. No matter how big or small, report grievances with virtue. The picture is more difficult than the easy, and the details are greater than the details; the difficult things in the world must be done in the easy, and the great things in the world must be done in the details. Therefore, the saint is not great in the end, so he can become great.

A man who promises lightly will be distrustful, and what is easy will be difficult. Therefore, it is still difficult for a saint, so it will not be difficult in the end.

——"Tao Te Ching" Chapter 63

To repay grievances with virtue and to repay grievances with virtue, the meaning remains the same if the word order is changed. So we discovered that although repaying kindness with kindness is only a criticized wrong view in the Analects, it has such a high-level source as the Tao Te Ching. (Don’t forget that it is said that even Confucius went to ask Lao Tzu.)

It is not unusual for Lao Tzu to say this. Similar syntax can be found everywhere in the Tao Te Ching. Lao Tzu himself said that this is the opposite of what is true. For example, if something is crooked, it is perfect; if it is wrong, it is straight; if it is hollow, it is full; if it is hollow, it is new; if it is clear, it will be unclear; if it is advanced, it will be retreated; if it is unreasonable, it will be similar; if it is straight, it will be crooked; if it is clumsy, it will be clumsy. , the debate is dull, so according to Laozi's dialectics, it is really not surprising at all that he requires the small to be the big, the small to the large, and the evil to be repaid with virtue (big and many are both verbs of any size).

So, can repaying evil with kindness be verified elsewhere in the Tao Te Ching? I think it is similar to the one in Chapter 49. Those who are good, I will be good to them. Those who are not good, I will also be good to them, and they will be virtuous. Those who believe, I will believe in them. Those who do not believe, I will also believe in them, and they will be virtuous and trustworthy. Regardless of whether they are kind or not. I (sage or ruler) treat everyone kindly, so that everyone can be kind; I trust both trustworthy people and untrustworthy people, so that everyone can keep their trust. However, the kindness and faith here are not directed at personal virtues or grievances.

Based on Lao Tzu's overall thoughts, we have absolutely reason to believe that he is more supportive of repaying grievances with virtue, rather than repaying grievances with directness, let alone repaying grievances with grievances.

The conclusion of this part is that we mistakenly attributed Laozi’s words to Confucius. The views of Confucianism and Taoism are all at odds. One said repaying grievances with kindness, and the other said repaying grievances with straightness. They both agree with them. Consistent views.

But in fact, this problem can go deeper.

Looking back at the sixty-three chapters of the "Tao Te Ching" quoted above, do you feel a little strange? What is discussed below is the difficulty and ease of things, the major points and the details. Only the four words "Reporting grudges with virtue" are inserted in it, which seems to be irrelevant to the context.

So some people suggested that this was actually a problem caused by wrong editing. These four words were not originally in Chapter 63. Where is that? According to research, it is most likely in Chapter 79:

If there is a big grievance, there will be residual grievances. How can we do good?

This is because the saint holds the contract and does not blame others. There is Desiqi, but there is no Desiche.

The way of heaven has no relatives and always associates with good people.

So it should be:

If you reconcile big grievances, there will be residual grievances. How can you do good by repaying grievances with virtue?

This is because the saint holds the contract and does not blame others. There is Desiqi, but there is no Desiche.

The way of heaven has no relatives and always associates with good people.

As long as you have resentment, even if you retaliate with kindness and successfully reconcile, others will still have residual knots in their hearts. How can this be considered a proper solution?

Therefore, the best way is not to have grudges at the root. A virtuous person holds an IOU (deed) but will not collect debts, while an unvirtuous person is like a tax collector who is preoccupied with forcing others.

The way of heaven has no preference and always stays with good people.