曲則金 枉則定
[qu1] [ze2] [jin1] [wang3] [ze2] [ding4]
[What is] wrong becomes [lit.] metal [solid, firm], [what is] crooked becomes settled,
曲則全，枉則直，
[qu1] [ze2] [quan2]， [wang3] [ze2] [zhi2]，
[What is] wrong becomes whole, [what is] crooked becomes straightened,
The characters for “金” and “全” are extremely similar, despite different meanings. The first can be taken as the purification of metal. Metal is forged and impurities are stamped out throughout the working of the metal until something of use is created. Metal is also solid and firm, but flexible and malleable. By making mistakes and experiencing grievances, what would normally be something wrong slowly contributes to the tempering of the whole. Without knowing wrong, how can you hope to be right?
The next section diverges a bit, but not in a way which really impacts interpretation. The DaoDeJing loves creative repetition. This section just builds on previous themes. We cannot know how to become whole without knowing what is wrong, we cannot know what is straight or proper until we know what is crooked and bent.
This chapter builds on many previous chapters. There are too many to list out every one, but we can list the last few chapters which have very similar themes: Chapter 18 and Chapter 19. Chapter 18 shows that we can only really obtain the Dao through inference of what is missing. Chapter 19 further drives this home.
洼則盈 敝則新 少則得 多則惑
[wa1] [ze2] [ying2] [bi4] [ze2] [xin1] [shao3] [ze2] [de2] [duo1] [ze2] [huo4]
A depression [hole] becomes filled, [what is] worn out becomes new, [what is] less [reduced] becomes gain [suitable], [what is] surplus [more] becomes muddled
窪則盈，敝則新，少則多，多則惑。
[wa1] [ze2] [ying2]， [bi4] [ze2] [xin1]， [shao3] [ze2] [duo1]， [duo1] [ze2] [huo4]。
A depression [hole] becomes filled, [what is] worn out becomes new, [what is] less [reduced] becomes more [surplus], [what is] surplus [more] becomes muddled
As is common with the Dao, we continue to build more examples in parallel to what we have before. These examples build like in chapter 11 and chapter 9. The overall message is simple though, the nature of existence is cyclical. The Dao will prevail.
A hole will slowly fill with water which will bring sediment, and over time the hole will be no longer. Worn out items will be patched until we have a new Ship of Theseus. Losses slowly grow into gains as time irons out the smaller trends. Having too much surplus leads to waste and confusion as grain sitting in a warehouse rots or goes rancid. Bad begets good, and good begets bad.
洼~窪
是以聖人執一以爲天下牧
[shi4] [yi3] [sheng4] [ren2] [zhi2] [yi1] [yi3] [wei2] [tian1] [xia4] [mu4]
Thus, by this the sage remains [with] the One [and] by this shepherds the world
是以聖人抱一為天下式。
[shi4] [yi3] [sheng4] [ren2] [bao4] [yi1] [wei2] [tian1] [xia4] [shi4]。
Thus, by this the sage embraces the One and [is] an example [for] the world
By accepting the cyclical nature of time and of the Dao, the sage is able to embrace the oneness and unity of existence. Circumstances are temporary. This fits more into “following the natural order” motif painted in countless chapters and allowing everything to work out. By following the natural order, one becomes an example for the world. Be one with the Dao, and be one with nature, and become one with the future of mankind.
不自視故明 不自見故彰 不自伐故有功 弗矜故能長
[bu4] [zi4] [shi4] [gu4] [ming2] [bu4] [zi4] [xian4] [gu4] [zhang1] [bu4] [zi4] [fa2] [gu4] [you3] [gong1] [fu2] [jin1] [gu4] [neng2] [chang2]
[They do] not look to themselves therefore [they] shine, [they do] not show [off] themselves therefore [they are] clear [obvious, right], [they do] not merit themselves therefore [they] have value [merit], [they are] not conceited therefore [they] last [endure]
不自見，故明﹔不自是，故彰﹔不自伐，故有功﹔不自矜，故長。
[bu4] [zi4] [xian4]， [gu4] [ming2]﹔ [bu4] [zi4] [shi4]， [gu4] [zhang1]﹔ [bu4] [zi4] [fa2]， [gu4] [you3] [gong1]﹔ [bu4] [zi4] [jin1]， [gu4] [chang2]。
[They do] not look to themselves therefore [they] shine, [they do] not [think] themselves correct therefore [they are] clear [obvious, right], [they do] not merit themselves therefore [they] have value [merit], [they are] not conceited therefore [they] last [endure]
We get more parallel constructions similar to earlier chapters (3 and 2 spring to mind). When one does not look to themselves for answers alone, one is able to excel and shine. Looking outward and going with the flow, they are able to see what others can’t, and do what others won’t. When one does not think themselves correct by default, one will be right. By humbling oneself, one will look to the truth rather than entertaining folly. When one does not merit oneself, one has value. Don’t sing your own praises, focus on doing rather than boasting. When one is not conceited, one will endure and last. By not focusing on the self, one survives and further thrives.
夫唯不爭 故莫能與之爭
[fu1] [wei2] [bu4] [zheng1] [gu4] [mo4] [neng2] [yu3] [zhi1] [zheng1]
They only [do] not strive [engage in conflict], therefore no one can conflict [with them] [strive against them]
夫唯不爭，故天下莫能與之爭。
[fu1] [wei2] [bu4] [zheng1]， [gu4] [tian1] [xia4] [mo4] [neng2] [yu3] [zhi1] [zheng1]。
They only [do] not strive [engage in conflict], therefore no one can conflict [with them] [strive against them]
Chapter 8 is the closest to this section. One who follows the Dao does not create or propagate conflict. They do not strive against others, they focus on themselves. They also do not focus only on themselves either though.
To follow the Dao is to follow the natural order. The individual is insignificant both externally and internally. Do not sow discontent because it conflicts with you, unless it conflicts with the Dao. Even then, go with the flow of what is the natural order and the issue will sort itself out.
古之所謂曲則金者 幾語才 誠金歸之
[gu3] [zhi1] [suo3] [wei4] [qu1] [ze2] [jin1] [zhe3] [ji3] [yu3] [cai2] [cheng2] [jin1] [gui1] [zhi1]
The ancient [words] spoken: “One who is wrong becomes whole”, how many genius words [are here]? [Become] true [and] [lit. metal] whole [and] return to it
古之所謂「曲則全」者，豈虛言哉！誠全而歸之。
[gu3] [zhi1] [suo3] [wei4] 「 [qu1] [ze2] [quan2] 」 [zhe3]， [qi3] [xu1] [yan2] [zai1] ！ [cheng2] [quan2] [er2] [gui1] [zhi1]。
The ancient [words] spoken: “One who is wrong becomes whole”, how could [these be] hollow words? [Become] true [and] whole and return to it
This section brings us back to the first line in this chapter. We have a bit of a disconnect between the characters used, but just like the first section, they mean roughly the same thing. The sections diverge with their implied question. Both are rhetorical questions with the first focusing on how much is packed into so little so brilliantly, and the second is a rhetorical asking to not doubt the section. It is hard to humble and ego and to accept to throw what you “know” to the wind and accept the truth of the Dao. This section is imploring you to do just that though.
Focus on becoming true and whole and return to “it”. Here, “it” could be many things. It could be the Dao proper, it could be the ancient way as mentioned previously (15), it could be nature in general, it could be pretty much anything. I feel this section is imploring you to take further steps in your path towards finding the true meaning of the Dao.