Classical grammar words in the Dao De Jing
而 ér
In the Dao De Jing, 而 (ér) most often joins two parts that pull against each other, “and yet” or “but” (69 times), and otherwise simply links them, “and” or “and then” (46).
而 is a conjunction that joins two verbs, two adjectives or two clauses; it rarely joins two plain nouns, which is the work of 与. Whether it means “and” or “but” comes from the meaning of the two sides, not from the word itself: 生而不有, living without possessing.
Modern Chinese keeps 而 in formal writing and in words such as 而且, “moreover”, 然而, “however”, and 而是, “but rather”. In speech the contrast is 却 or 但是, and the link 并且 or 然后.
而 as “and yet, but”
Pattern A 而 B / A 而不 B
Here 而 joins two things one would not expect together: “yet”, “but”, “without”. It often comes before 不, “not”, where English says “without”: 生而不有, “Living without possessing,” (chapter 2). It can also open a clause: 大道甚夷，而民好径, “The great Way is very smooth, yet people love side paths.” (chapter 53).
69 times in 64 lines.
此两者同出而异名，
These two concepts have the same origin despite their different names,
Chapter 1, line 7行不言之教，万物作焉而不辞，
carries out unspoken guidance. The myriad things conform to the same law, without a word.
Chapter 2, line 7生而不有，为而不恃，
Living without possessing, acting without expectations,
Chapter 2, line 8功成而弗居。夫唯弗居，
succeeding without taking credit. Precisely because he does not take credit,
Chapter 2, line 9虚而不屈，动而愈出。
Empty yet never exhausted, the more it moves, the more comes out.
Chapter 5, line 4是以圣人后其身而身先，
The sage puts himself last, and thus is first,
Chapter 7, line 5
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外其身而身存。
he detaches himself, and thus endures.
Chapter 7, line 6水善利万物而不争，
Water benefits all things without struggle,
Chapter 8, line 2生而不有，
live without possessing,
Chapter 10, line 14为而不恃，
act without expecting,
Chapter 10, line 15长而不宰，
lead without domineering,
Chapter 10, line 16而我独若遗。
while I alone seem left behind.
Chapter 20, line 12众人皆有以，而我独顽似鄙。
Everyone has a purpose, whereas I am alone, stubborn as a scoundrel.
Chapter 20, line 19周行而不殆，可以为天下母。
It revolves without tiring, and could be the mother of the world.
Chapter 25, line 3而以身轻天下？
that are so concerned with themselves as to disregard the rest of the world?
Chapter 26, line 5善闭无关楗而不可开，
What is properly closed requires no lock, and yet cannot be opened,
Chapter 27, line 4善结无绳约而不可解。
what is well bound requires no knot, and yet cannot be untied.
Chapter 27, line 5果而勿矜，果而勿伐，
Accomplish but don't boast, accomplish but don't vaunt,
Chapter 30, line 7果而勿骄，果而不得已，
accomplish but don't be proud, accomplish and that is all,
Chapter 30, line 8果而勿强。
accomplish but don't use violence.
Chapter 30, line 9恬淡为上，胜而不美。
calm restraint is best. Victory is not beautiful.
Chapter 31, line 7而美之者，是乐杀人。
To find it beautiful is to delight in killing people.
Chapter 31, line 8民莫之令而自均。
and the people, with no one ordering them, would share it evenly.
Chapter 32, line 6死而不亡者寿。
To die and not perish is long life.
Chapter 33, line 5万物恃之而生而不辞，
The myriad things rely on it for life, and it does not refuse them.
Chapter 34, line 2衣养万物而不为主，
It clothes and feeds the myriad things but does not act as their master.
Chapter 34, line 4万物归焉而不为主，
the myriad things return to it, yet it does not act as their master:
Chapter 34, line 6往而不害，安平太。
it comes and is not harmed: peace, calm and ease.
Chapter 35, line 2道常无为而无不为，
The Way constantly practices non-action, yet nothing is left undone.
Chapter 37, line 1而王公以为称。
yet kings and lords use these as their titles.
Chapter 42, line 7故物或损之而益，
So things may gain by being diminished,
Chapter 42, line 8或益之而损。
or lose by being increased.
Chapter 42, line 9是以圣人不行而知，
So the sage knows without going,
Chapter 47, line 4不见而名，
names without seeing,
Chapter 47, line 5不为而成。
and achieves without acting.
Chapter 47, line 6无为而无不为。
With non-action, nothing is left undone.
Chapter 48, line 3道之尊，德之贵，夫莫之命而常自然。
The Way is honored and virtue valued not by anyone's command, but always of themselves.
Chapter 51, line 4生而不有，
It lives without possessing,
Chapter 51, line 8为而不恃，
acts without expecting,
Chapter 51, line 9长而不宰。
leads without domineering.
Chapter 51, line 10大道甚夷，而民好径。
The great Way is very smooth, yet people love side paths.
Chapter 53, line 3骨弱筋柔而握固。
His bones are weak, his sinews soft, yet his grip is firm.
Chapter 55, line 4未知牝牡之合而朘作，
He knows nothing of the union of male and female, yet his member stirs:
Chapter 55, line 5终日号而不嗄，和之至也。
He cries all day without growing hoarse: this is harmony at its height.
Chapter 55, line 7是以圣人方而不割，
So the sage is square but does not cut,
Chapter 58, line 8廉而不刿，直而不肆，
sharp-edged but does not wound, straight but not overbearing,
Chapter 58, line 9光而不燿。
bright but does not dazzle.
Chapter 58, line 10以辅万物之自然，而不敢为。
He helps the myriad things to be as they are of themselves, and does not dare to act.
Chapter 64, line 18是以圣人处上而民不重，
So the sage is above, yet the people do not feel his weight;
Chapter 66, line 6处前而民不害。
he is in front, yet the people do not feel harmed.
Chapter 66, line 7“吾不敢为主而为客，
"I dare not be the host but rather the guest;
Chapter 69, line 2不敢进寸而退尺。”
I dare not advance an inch but rather retreat a foot."
Chapter 69, line 3天之道，不争而善胜，
The Way of heaven does not contend, yet is good at winning;
Chapter 73, line 6不言而善应，不召而自来，
does not speak, yet is good at answering; is not summoned, yet comes of itself;
Chapter 73, line 7繟然而善谋。
is unhurried, yet is good at planning.
Chapter 73, line 8天网恢恢，疏而不失。
Heaven's net is vast; its mesh is wide, yet nothing slips through.
Chapter 73, line 9是以圣人为而不恃，
So the sage acts without expecting,
Chapter 77, line 10功成而不处，其不欲见贤。
achieves but does not dwell on it, and has no wish to show his worth.
Chapter 77, line 11而攻坚强者，莫之能胜，
yet for attacking the hard and strong, nothing surpasses it,
Chapter 78, line 2而不责于人。
but makes no demands on others.
Chapter 79, line 4小国寡民，使有什伯之器而不用，
A small state with few people: let them have tools for ten or a hundred, and not use them;
Chapter 80, line 1使民重死而不远徙。
let the people take death seriously and not travel far.
Chapter 80, line 2天之道，利而不害；
The Way of heaven benefits and does not harm;
Chapter 81, line 9圣人之道，为而不争。
the Way of the sage acts and does not contend.
Chapter 81, line 10
而 as “and, and then”
Pattern A 而 B
Here 而 simply joins two actions or qualities: “and”, “and then”, or it links the manner to the action. Example: 万物负阴而抱阳, “The myriad things carry yin on their backs and embrace yang,” (chapter 42). In 勤而行之, “he practices it diligently;” (chapter 41), the word before 而 says how the action is done.
46 times in 44 lines.
道冲而用之或不盈，
The Way is empty, yet used, it never fills up.
Chapter 4, line 1虚而不屈，动而愈出。
Empty yet never exhausted, the more it moves, the more comes out.
Chapter 5, line 4持而盈之，
Persisting in fulfilling it,
Chapter 9, line 1揣而锐之，
Protecting and sharpening it,
Chapter 9, line 3富贵而骄，
Wealth and pride,
Chapter 9, line 7此三者不可致诘，故混而为一。
These three ultimately cannot be fathomed. Therefore they join to become one.
Chapter 14, line 4
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其次，亲而誉之。
The next are loved and praised.
Chapter 17, line 2我独异于人，而贵食母。
I alone differ from people, as I value the nurturing mother.
Chapter 20, line 20诚全而归之。
Be sincerely wholesome and return to it.
Chapter 22, line 9而况于人乎？
how much less can people?
Chapter 23, line 6域中有四大，而王居其一焉。
Within our realm there are four greatnesses, and the king is one of them.
Chapter 25, line 10将欲取天下而为之，
If you wish to take the world and run it,
Chapter 29, line 1不得已而用之，
When he has no choice but to use them,
Chapter 31, line 6万物恃之而生而不辞，
The myriad things rely on it for life, and it does not refuse them.
Chapter 34, line 2化而欲作，
If, while they transform, desires arise,
Chapter 37, line 4上德无为而无以为，
Superior virtue does not act, and has no motive for acting.
Chapter 38, line 3下德为之而有以为。
Inferior virtue acts, and has a motive for acting.
Chapter 38, line 4上仁为之而无以为，
Superior humaneness acts, but has no motive for acting.
Chapter 38, line 5上义为之而有以为，
Superior justice acts, and has a motive for acting.
Chapter 38, line 6上礼为之而莫之应，
Superior ritual acts, and when no one responds,
Chapter 38, line 7则攘臂而扔之。
it rolls up its sleeves and forces them.
Chapter 38, line 8夫礼者，忠信之薄而乱之首。
Ritual is the thinning of loyalty and trust, and the start of disorder.
Chapter 38, line 11前识者，道之华而愚之始。
Foreknowledge is the flower of the Way and the beginning of folly.
Chapter 38, line 12勤而行之；
he practices it diligently;
Chapter 41, line 2万物负阴而抱阳，
The myriad things carry yin on their backs and embrace yang,
Chapter 42, line 4是以万物莫不尊道而贵德。
So among the myriad things none fails to honor the Way and value virtue.
Chapter 51, line 3故不可得而亲，
So one cannot draw near to it,
Chapter 56, line 5不可得而疏；
nor hold it at a distance;
Chapter 56, line 6不可得而利，不可得而害；
one cannot benefit it, nor harm it;
Chapter 56, line 7不可得而贵，不可得而贱。
one cannot honor it, nor debase it.
Chapter 56, line 8而民弥贫；
the poorer the people;
Chapter 57, line 5“我无为而民自化，
"I do not act, and the people transform of themselves;
Chapter 57, line 11我好静而民自正，
I love stillness, and the people become upright of themselves;
Chapter 57, line 12我无事而民自富，
I leave things alone, and the people grow rich of themselves;
Chapter 57, line 13我无欲而民自朴。”
I have no desires, and the people become simple of themselves."
Chapter 57, line 14或下而取。
the other wins by being low.
Chapter 61, line 9多易而必多难。
taking much as easy always brings much difficulty.
Chapter 63, line 10民之从事，常于几成而败之。
People at their work often spoil it when it is almost done.
Chapter 64, line 13是以天下乐推而不厌，
So the whole world gladly supports him and never tires of him.
Chapter 66, line 8我有三宝，持而保之。
I have three treasures, which I hold and keep:
Chapter 67, line 5而为奇者，
and those who did wrong
Chapter 74, line 4吾得执而杀之，
could be seized and killed by me,
Chapter 74, line 5天之道，损有余而补不足。
The Way of heaven reduces what has too much and adds to what has too little.
Chapter 77, line 5使人复结绳而用之，
Let people go back to knotting cords to keep records,
Chapter 80, line 5
How to tell them apart
The word is the same; the sense comes from the two sides. Ask whether the second part is what you would expect after the first. Chapters 57 and 37 build the same frame on 无为, non-action: 我无为而民自化, “I do not act, and the people transform of themselves”, follows naturally, so 而 is “and”; 道常无为而无不为, “yet nothing is left undone”, is a paradox, so 而 is “yet”.
A 而 right before 不 is usually a contrast. The line between the two senses is not sharp, and readers sometimes disagree. 而后, “and then”, and 而已, “and that is all”, are words of their own in the glossary and are not counted here.