君原于德而成于天，故曰，玄古之君天下，无为也，天德而已矣。
Therefore that which pervades (the action of) Heaven and Earth is (this one) attribute; that which operates in all things is (this one) course; that by which their superiors govern the people is the business (of the various departments); and that by which aptitude is given to ability is skill.
以道观言而天下之君正，以道观分而君臣之义明，以道观能而天下之官治，以道汎观而万物者应备。
The skill was manifested in all the (departments of) business; those departments were all administered in righteousness; the righteousness was (the outflow of) the natural virtue; the virtue was manifested according to the Tâo; and the Tâo was according to (the pattern of) Heaven.
故通于天下者，德也；行于万物者，道也；上治人者，事也；能有所艺者，技也。
Hence it is said 428, ‘The ancients who had the nourishment of the world wished for nothing and the world had enough; they did nothing and all things were transformed; their stillness was abysmal, and the people were all composed.’ The Record says 429, ‘ When the one (Tâo) pervades it, all business is completed.
技兼于事，事兼于义，义兼于德，德兼于道，道兼于天。
When the mind gets to be free from all aim, even the Spirits submit.’ The Master said 430, ‘It is the Tâo that overspreads and sustains all things.
故曰，古之畜天下者，无欲而天下足，无为而万物化，渊静而百姓定。
How great It is in Its overflowing influence!
《记》曰：“通于一而万事毕，无心得而鬼神服。
” 夫子曰：“夫道，覆载万物者也，洋洋乎大哉！
The Superior man ought by all means to remove from his mind (all that is contrary to It).
君子不可以不刳心焉。
Acting without action is what is called Heaven(-like).
无为为之之谓天，无为言之之谓德，爱人利物之谓仁，不同同之之谓大，行不崖异之谓宽，有万不同之谓富。
Speech coming forth of itself is what is called (a mark of) the (true) Virtue.
故执德之谓纪，德成之谓立，循于道之谓备，不以物挫志之谓完。
Loving men and benefiting things is what is called Benevolence.
君子明于此十者，则韬乎其事心之大也，沛乎其为万物逝也。
Seeing wherein things that are different yet agree is what is called being Great.
若然者，藏金于山，藏珠于渊，不利货财，不近贵富；不乐寿，不哀夭；不荣通，不丑穷；不拘一世之利以为己私分，不以王天下为己处显。
Conduct free from the ambition of being distinguished above others is what is called being Generous.
显则明，万物一府，死生同状。
” 夫子曰：“夫道，渊乎其居也，漻乎其清也。
The possession in himself of a myriad points of difference is what is called being Rich.
金石不得，无以鸣。
Therefore to hold fast the natural attributes is what is called the Guiding Line (of government) 431; the perfecting of those attributes is what is called its Establishment; accordance with the Tâo is what is called being Complete; and not allowing anything external to affect the will is what is called being Perfect.
故金石有声，不考不鸣。
When the Superior man understands these ten things, he keeps all matters as it were sheathed in himself, showing the greatness of his mind; and through the outflow of his doings, all things move (and come to him).
万物孰能定之！
Being such, he lets the gold lie hid in the hill, and the pearls in the deep; he considers not property or money to be any gain; he keeps aloof from riches and honours; he rejoices not in long life, and grieves not for early death; he does not account prosperity a glory, nor is ashamed of indigence; he would not grasp at the gain of the whole world to be held as his own private portion; he would not desire to rule over the whole world as his own private distinction.
夫王德之人，素逝而耻通于事，立之本原而知通于神。
His distinction is in understanding that all things belong to the one treasury, and that death and life should be viewed in the same way 432.’ The Master said, ‘ How still and deep is the place where the Tâo resides!
故其德广，其心之出，有物采之。
How limpid is its purity!
故形非道不生，生非德不明。
存形穷生，立德明道，非王德者邪！
Metal and stone without It would give forth no sound.
荡荡乎！
They have indeed the (power of) sound (in them), but if they be not struck, they do not emit it.
忽然出，勃然动，而万物从之乎！
Who can determine (the qualities that are in) all things? ‘The man of kingly qualities holds on his way unoccupied, and is ashamed to busy himself with (the conduct of) affairs.
此谓王德之人。
He establishes himself in (what is) the root and source (of his capacity), and his wisdom grows to be spirit-like.