孔德之容 唯道是從 道之物 唯望唯忽
[kong3] [de2] [zhi1] [rong2] [wei2] [dao4] [shi4] [cong2] [dao4] [zhi1] [wu4] [wei2] [wang4] [wei2] [hu1]
The great Virtue holds only [when] the Dao is followed, the Dao’s substance, [it’s] only indistinct [flurried, confused] [and] only indistinct [unclear]
孔德之容，惟道是從。道之為物，惟恍惟惚。
[kong3] [de2] [zhi1] [rong2]， [wei2] [dao4] [shi4] [cong2]。 [dao4] [zhi1] [wei2|wei4] [wu4]， [wei2] [huang3] [wei2] [hu1]。
The great Virtue holds only when the Dao is followed, the Dao’s actions [on] things, [it’s] only flurried [indistinct] [and] only confused [indistinct]
Virtue comes from the Dao. The Dao is the natural way which leads to Virtue. As previously mentioned, the Dao is ephemeral (1, 4, 14, etc.). The substance of the Dao appears indistinct, because it is both confused and unclear when looked at. This specific section is a continuation of Chapter 11.
望~恍
忽~惚
忽呵 望呵 中有象呵 望呵 忽呵 中有物呵 幽呵 鳴呵 中有請吔 其請甚真 其中有信
[hu1] [a1] [wang4] [a1] [zhong1] [you3] [xiang4] [a1] [wang4] [a1] [hu1] [a1] [zhong1] [you3] [wu4] [a1] [you1] [a1] [ming2] [a1] [zhong1] [you3] [qing3] [ye1] [qi2] [qing3] [shen4] [zhen1] [qi2] [zhong1] [you3] [xin4]
Confused! Flurried! In the center is shape [form, image]! Flurried! Confused! In the center is matter! Hidden [dim]! Profound! In the center is passion! Its passion is true, its center [middle] is truth
惚兮恍兮，其中有象﹔恍兮惚兮，其中有物。窈兮冥兮，其中有精﹔其精甚真，其中有信。
[hu1] [xi1] [huang3] [xi1]， [qi2] [zhong1] [you3] [xiang4]﹔ [huang3] [xi1] [hu1] [xi1]， [qi2] [zhong1] [you3] [wu4]。 [yao3] [xi1] [ming2] [xi1]， [qi2] [zhong1] [you3] [jing1]﹔ [qi2] [jing1] [shen4] [zhen1]， [qi2] [zhong1] [you3] [xin4]。
Confused! Flurried! In the center is shape [form, image]! Flurried! Confused! In the center is matter! Deep! Dark! In the center is essence! Its essence is true, its center [middle] is truth
Flurried here is more like “dazed” or the haze when confused and anxious or similar. The two constructions here are virtually identical but with a different focus. In the midst of the confusion of the Dao is its shape and form which can be observed. In the midst of the confusion of the Dao is also its matter. The order is flipped to show a different perspective. They are one in the same, but to know one is to lose sight of the other.
Buried deep and obscured is the passion or essence. These could also be a minor character shift, but I feel that it is a slight adjustment to the observation. In the hidden and profound depths is the passion. Passion is like the essence of action and is typically separate than the more logical analytic side to thought. The Dao is rarely personified and its actions are often described in organic terms. The Dao acts on its own accord, but there is no accord except harmony with the natural way.
The second version gives credence to this, but does so in a less direct route. By describing just the essence, we can also fit this view of passion. The essence is active and vigorous. It seeks to fulfill its role.
鳴~冥
請~情
自今及古 其名不去 以順眾父
[zi4] [jin1] [ji2] [gu3] [qi2] [ming2] [bu4] [qu4] [yi3] [shun4] [zhong4] [fu4]
From now and antiquity, its name [does] not depart, through a sequence [of] many fathers
自今及古，其名不去，以閱眾甫。
[zi4] [jin1] [ji2] [gu3]， [qi2] [ming2] [bu4] [qu4]， [yi3] [yue4] [zhong4] [fu3]。
From now and antiquity, its name [does] not depart, through the experience [reading] [of] many fathers
This section was a bit difficult to translate. There is a play on words with the section about the “many fathers”. The first translation introduces this as a sequential ritual passed down. The name, or knowledge of the what is the Dao has never left, but it has been passed down as from father to son in the patriarchal worldview of the time. The second describes it as an experience or reading.
吾何以知眾父之祭 以此
[wu2] [he2] [yi3] [zhi1] [zhong4] [fu4] [zhi1] [ji4] [yi3] [ci3]
How do I know of the many father’s [ancient father’s, father to the mass’] ritual? By this
吾何以知眾甫之狀哉？以此。
[wu2] [he2] [yi3] [zhi1] [zhong4] [fu3] [zhi1] [zhuang4] [zai1]？ [yi3] [ci3]。
How do I know of the many father’s [ancient father’s, father to the mass’] account? By this
The whole sequence mentioned before must have started somewhere. How does the author know that the ancestor of this insight passed this knowledge down? Simply, by their account. The knowledge is implicit. They are made aware that the insight exists by having the same insight. The idea has sprouted like a seed as passed down by the rituals of the past as humanity progressed towards where the seed had grown big enough to thrive and blossom.