養身
Nourishing the Body
天下皆知美之為美，(自揚己美，使彰顯也。)斯惡已；(有危亡也。)皆知善之為善，(有功名也。)斯不善已。(人所爭也。)故有無相生，(見有而為無也。)難易相成，(見難而為易也。)長短相較，(見短而為長也。)高下相傾，(見高而為下也。)音聲相和，(上唱下必和也。)前後相隨。(上行下必隨也。)是以聖人處無為之事，(以道治也。)行不言之教，(以身師導之也。)萬物作焉，(各自動也。)而不辭，(不辭謝而逆止。)生而不有，(元氣生萬物而不有。)為而不恃，(道所施為，不恃望其報也。)功成而弗居。(功成事就，退避不居其位。)夫唯弗居，(夫惟功成不居其位。)是以不去。(福德常在，不去其身也。此言不行不可隨，不言不可知疾。上六句有高下長短，君開一源，下生百端，百端之變，無不動亂。)
When everyone in the world knows beauty as beauty, (and praises their own beauty, making it stand out,) that's when ugliness comes into being. (For beauty brings danger and ruin.)
When everyone knows goodness as goodness, (and values it for merit and acclaim,) that's when ungoodness arises. (For goodness becomes a source of contention.)
Thus, being and non-being give rise to each other; (the moment existence is seen, non-existence arises.) Difficult and easy complete each other; (when we see difficulty, ease is defined.) Long and short contrast each other; (when we see short, long is formed.) High and low rely on each other; (by seeing high, low is brought forth.) Sound and voice harmonize with each other; (when the leader sings, the follower echoes.) Front and back follow each other. (when the leader goes ahead, the follower naturally follows.)
Therefore, the sage dwells in the realm of effortless action, (governing by the Way.) And practices the teaching without words. (Guiding by example rather than speech.) All things arise, (each moving of its own accord.) and he does not turn away from them. (He does not refuse or oppose them.) He gives life, but does not possess; (the primal life-force gives birth to all things without claiming ownership.) He acts, but does not claim credit; (the Way performs but expects no reward.) He accomplishes the work, but does not dwell on it. (When the task is done, he steps back and takes no position of authority.) And because he does not dwell on it, (it is just because he accomplishes but does not take position,) his presence never leaves. (Thus his virtue and good fortune abide, never departing from him. This means: actions cannot be clung to, words cannot be clung to. The six pairs above — high and low, long and short — show that when the ruler originates a single source, the people generate a hundred branches. With these hundred branches of change, nothing remains without movement or confusion.)