Classical grammar words in the Dao De Jing
为 wéi
In the Dao De Jing, 为 is most often wéi, “to be” or “to count as” (60 times), then wéi, “to act” or “to do” (38); read wèi, it means “for” (4) and once “because”.
为 is a verb of very wide meaning: “to do”, “to make”, “to act as”, “to be”. The book's key term 无为, non-action, is built on it, and so is the paradox 为无为, “Act without acting”. Read in the fourth tone, wèi, it is a preposition: “for”, “for the sake of”. The pinyin on each line shows which reading is meant.
Modern Chinese keeps both readings: 作为 and 成为 for “act as” and “become”, 为了 and 因为 for “for” and “because”. The plain verb “to do” is now 做 or 干. The traditional form is 為.
为 as “to be, to count as”
Pattern A 为 B
Here 为 links a subject to what it is, becomes or acts as: “is”, “becomes”, “serves as”. Example: 重为轻根, “Heaviness is the root of lightness,” (chapter 26). It is the 为 of 以 A 为 B, “take A as B”, and of 是为, “this is called”.
60 times in 56 lines.
天下皆知美之为美，斯恶已，
People on Earth have defined beautiful as beautiful, and thus they created ugliness.
Chapter 2, line 1皆知善之为善，斯不善已。
They have defined the good as good, and thus they created evil.
Chapter 2, line 2不贵难得之货，使民不为盗。
not valuing hard-to-get goods makes people refrain from stealing.
Chapter 3, line 2天地不仁，以万物为刍狗；
Heaven and earth are inhumane, they treat all things like ritual dolls.
Chapter 5, line 1圣人不仁，以百姓为刍狗。
The sage is inhumane, he treats the people like ritual dolls.
Chapter 5, line 2故有之以为利，
Therefore, presence brings benefits,
Chapter 11, line 9
Show 50 more lines
无之以为用。
absence brings utility.
Chapter 11, line 10宠为下，得之若惊，
Favor is lowly: gaining it is alarming,
Chapter 13, line 4故贵以身为天下，
Consequently, one who values his body as he values the world
Chapter 13, line 11爱以身为天下，
one who loves his body as he loves the world
Chapter 13, line 13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古之善为士者，微妙玄通，深不可识。
The ancient masters of the Way had subtle marvelous mystic penetration; a depth that cannot be known.
Chapter 15, line 1此三者，以为文不足，
These above three, are insufficiently described by mere words,
Chapter 19, line 4道之为物，惟恍惟惚。
The Way as a "thing" is only obscure and vague.
Chapter 21, line 2是以圣人抱一，为天下式。
Therefore the sage embraces unity, and follows the universe's patterns.
Chapter 22, line 4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重为轻根，静为躁君。
Heaviness is the root of lightness, composure rules impetuousness.
Chapter 26, line 1知其雄，守其雌，为天下溪。
Know masculinity, abide by femininity, be as the world's stream.
Chapter 28, line 1为天下溪，常德不离，
Be as the world's stream, and the enduring virtue shall not fade,
Chapter 28, line 2知其白，守其黑，为天下式。
Know whiteness, abide by darkness, be as the world's model.
Chapter 28, line 4为天下式，常德不忒，
Be as the world's model, and the enduring virtue shall be faultless,
Chapter 28, line 5知其荣，守其辱，为天下谷。
Know glory, abide by disgrace, be as the world's valley.
Chapter 28, line 7为天下谷，常德乃足，
Be as the world's valley, and the enduring virtue shall be sufficient,
Chapter 28, line 8朴散则为器，
Once simplicity is dispersed, so as to craft an instrument,
Chapter 28, line 10圣人用之则为官长。
the sage, using them, sets up the heads of officials.
Chapter 28, line 11恬淡为上，胜而不美。
calm restraint is best. Victory is not beautiful.
Chapter 31, line 7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可名为大。
it can be called great.
Chapter 34, line 7以其终不自为大，
Because it never makes itself great,
Chapter 34, line 8侯王得一以为天下贞。
lords and kings attained the One and became the standard of the world.
Chapter 39, line 4故贵以贱为本，高以下为基。
So the noble has the humble as its root, and the high has the low as its base.
Chapter 39, line 12此非以贱为本邪？非乎？
Is this not taking the humble as the root? Is it not?
Chapter 39, line 14不笑不足以为道。
If he did not laugh, it would not be the Way.
Chapter 41, line 6冲气以为和。
and the rising breath makes them one in harmony.
Chapter 42, line 5而王公以为称。
yet kings and lords use these as their titles.
Chapter 42, line 7吾将以为教父。
I will make this the father of my teaching.
Chapter 42, line 12清静为天下正。
Clear and still, one sets the world right.
Chapter 45, line 7以百姓心为心。
he makes the people's mind his mind.
Chapter 49, line 2天下有始，以为天下母。
The world has a beginning, which is the mother of the world.
Chapter 52, line 1无遗身殃，是为习常。
bring no harm upon yourself: this is called following the constant.
Chapter 52, line 11是为盗夸。
this is called the boasting of robbers.
Chapter 53, line 9故为天下贵。
So it is the most valued in the world.
Chapter 56, line 9正复为奇，善复为妖。
The upright turns again into the strange; the good turns again into the ill-omened.
Chapter 58, line 6以静为下。
by stillness she takes the lower place.
Chapter 61, line 4大者宜为下。
the great one should take the lower place.
Chapter 61, line 13故为天下贵。
So it is the most valued in the world.
Chapter 62, line 10江海所以能为百谷之王者，
Rivers and seas can be kings of the hundred valleys
Chapter 66, line 1故能为百谷之王。
so they can be kings of the hundred valleys.
Chapter 66, line 3三曰不敢为天下先。
the third is not daring to be first in the world.
Chapter 67, line 7不敢为天下先，
not daring to be first in the world,
Chapter 67, line 10善为士者不武，
A good officer is not warlike;
Chapter 68, line 1善胜敌者不与，善用人者为之下，
one good at defeating enemies does not engage them; one good at using people places himself below them.
Chapter 68, line 3“吾不敢为主而为客，
"I dare not be the host but rather the guest;
Chapter 69, line 2受国不祥，是为天下王。”
one who takes on the misfortunes of the state is king of the world."
Chapter 78, line 9安可以为善？
how can this be called good?
Chapter 79, line 2
为 as “to act, to do, to make”
Pattern 为 + object / 为 alone
Here 为 is the verb of action: “to do”, “to act”, “to make”, “to deal with”. It can stand alone, as in 不敢为, “does not dare to act” (chapter 64), or take an object: 为学日益, “Pursuing learning, one gains every day;” (chapter 48). This is the 为 of 无为, non-action.
38 times in 34 lines.
生而不有，为而不恃，
Living without possessing, acting without expectations,
Chapter 2, line 8常使民无知无欲，使夫智者不敢为也，
Always keep the people without knowledge and without desire, and make the clever ones not dare to act.
Chapter 3, line 6为无为，则无不治。
Act without acting, and nothing will be out of order.
Chapter 3, line 7为而不恃，
act without expecting,
Chapter 10, line 15埏埴以为器，
Mold some clay to make a pot,
Chapter 11, line 4凿户牖以为室，
Cut a door and windows to create a room,
Chapter 11, line 7
Show 28 more lines
夫唯不可识，故强为之容。
Precisely because they cannot be known, I am forced to describe their appearance.
Chapter 15, line 2孰为此者？天地。
What causes these? Heaven and earth.
Chapter 23, line 4强为之名曰大。
Imposing on it a name, I call it "great."
Chapter 25, line 5将欲取天下而为之，
If you wish to take the world and run it,
Chapter 29, line 1天下神器，不可为也。
The world is a sacred vessel that cannot be acted upon.
Chapter 29, line 3为者败之，执者失之。
Manipulators spoil it, commanders lose it.
Chapter 29, line 4道常无为而无不为，
The Way constantly practices non-action, yet nothing is left undone.
Chapter 37, line 1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不为而成。
and achieves without acting.
Chapter 47, line 6为学日益，为道日损。
Pursuing learning, one gains every day; pursuing the Way, one loses every day.
Chapter 48, line 1无为而无不为。
With non-action, nothing is left undone.
Chapter 48, line 3为而不恃，
acts without expecting,
Chapter 51, line 9为无为，事无事，
Act without acting, work without working,
Chapter 63, line 1图难于其易，为大于其细；
Plan the difficult while it is easy; do the great while it is small.
Chapter 63, line 4是以圣人终不为大，
So the sage never does anything great,
Chapter 63, line 7为之于未有，
Deal with things before they exist;
Chapter 64, line 3为者败之，执者失之。
Manipulators spoil it, commanders lose it.
Chapter 64, 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古之善为道者，非以明民，
Those of old who were good at the Way did not use it to make the people clever,
Chapter 65, line 1而为奇者，
and those who did wrong
Chapter 74, line 4民之难治，以其上之有为，
The people are hard to govern because those above meddle;
Chapter 75, line 3夫唯无以生为者，
Only those who do not live for living
Chapter 75, line 8是以圣人为而不恃，
So the sage acts without expecting,
Chapter 77, line 10圣人之道，为而不争。
the Way of the sage acts and does not contend.
Chapter 81, line 10
为 as “for, for the sake of”
Pattern 为 (wèi) + noun + verb
Read wèi, 为 is a preposition: “for”, “for the sake of”, “on behalf of”. It stands before the person or thing that benefits. Example: 为腹不为目, “provides for the soul, not for the senses.” (chapter 12).
4 times in 3 lines.
是以圣人为腹不为目，
Therefore the sage provides for the soul, not for the senses.
Chapter 12, line 6为天下浑其心，
and for the world's sake keeps his mind undivided;
Chapter 49, line 8既以为人己愈有，
The more he does for others, the more he has;
Chapter 81, line 7
为 as “because”
Pattern 为 (wèi) + clause
Read wèi, 为 can give a cause: “because”. The book uses it once, to answer “The reason I have great trouble”: 为吾有身, “Is that I have a body;” (chapter 13).
Once, in one line.
为吾有身，及吾无身，
Is that I have a body; if I had no body,
Chapter 13, line 9
How to tell them apart
Start with the reading. wèi, “for” or “because”, stands before a noun or a clause, and the main verb comes after. wéi is itself the main verb. For wéi, look at what follows: a role or a rank (the root, the first, the valley, the king) makes it “to be”; a task, or nothing at all, makes it “to do”. Two lines with 不敢为, “not dare to”, show the pair: 不敢为天下先, “not daring to be first in the world” (chapter 67), and 而不敢为, “and does not dare to act” (chapter 64).
The compound 无为, non-action, is its own entry in the glossary and is not counted here.