昔之得一者，天得一以清；地得一以宁；神得一以灵；谷得一以盈，万物得一以生；候王得一以为天一正。其致之也，谓天无以清，将恐裂；地无以宁，将恐废；神无以灵，将恐歇；谷无以盈，将恐竭；万物无以生，将恐灭；候王无以正，将恐蹶⑾。故贵以贱为本，高以下为基。是以候王自称⑿孤、寡、不谷⒀。此非以贱为本邪？非乎？故至誉无誉⒁。是故不欲琭琭如玉⒂，珞珞如石⒃。
Of old, these came to be in possession of the One:
Heaven in virtue of the One is limpid;
Earth in virtue of the One is settled;
Gods in virtue of the One have their potencies;
The valley in virtue of the One is full;
The myriad creatures in virtue of the One are alive;
Lords and princes in virtue of the One become leaders of the empire.
It is the One that makes these what they are.
Without what makes it limpid heaven might split;
Without what makes it settled earth might sink;
Without what gives them their potencies gods might spend themselves;
Without what makes it full the valley might run dry;
Without what keeps them alive the myriad creatures might perish;
Without what makes them leaders lords and princes might fall.
Hence the superior must have the inferior as root;
The high must have the low as base.
Thus lords and princes refer to themselves as 'solitary', 'desolate',and 'hapless'.
This is taking the inferior as root, is it not?
Hence the highest renown is without renown,
Not wishing to be one among many like jade
Nor to be aloof like stone.
As for the things that from of old have understood the Whole —
The sky through such understanding remains limpid,
Earth remains steady,
The spirits keep their holiness,
The abyss is replenished,
The ten thousand creatures bear their kind,
Barons and princes direct their people.
It is the Whole that causes it.
Were it not so limpid, the sky would soon get torn,
Were is not for steadiness, the earth would soon tip over,
Were it not for their holiness, the spirit would soon wither away.
Were it not for this replenishment, the abyss would soon go dry,
Were it not that ten thousand creatures can bear their kind,
They would soon become extinct.
Were the barons and princes no longer directors of their people and for that reason honoured and exalted, they would soon be overthrown.
Truly “ the humble is the stem upon which the mighty grows, the low is the foundation upon which the high is laid.”
That is why barons and princes refer to themselves as “The Orphan”, “The Needy”, “The Ill-provided.
Is this not indeed a case of might rooting itself upon humility?
True indeed are the sayings:
“Enumerate the parts of a carriage, and you still have not explained what a carriage is,” and They did not want themselves to tinkle like jade-bells, while others resounded like stone chimes”.
The things which from of old have got the One (the Dao) are - Heaven which by it is bright and pure; Earth rendered thereby firm and sure; Spirits with powers by it supplied; Valleys kept full throughout their void All creatures which through it do live Princes and kings who from it get The model which to all they give.
All these are the results of the One (Dao). If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay.
Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.