Classical grammar words in the Dao De Jing
者 zhě
In the Dao De Jing, 者 (zhě) is used 88 times, always after a word or phrase that it turns into a noun: “one who”, “that which”, or the topic of a definition.
者 never stands alone: it closes a word or a phrase and makes it a noun. After a verb, 知者 is “those who know”. After a noun it marks the topic of a definition, as in 兵者，不祥之器, “Weapons are instruments of ill omen”.
Modern Chinese says ……的人 or ……的 for the first use and uses 是 for the second. 者 survives in words such as 作者, “author”, 读者, “reader”, and 或者, “or”.
者 as “one who, that which”
Pattern ……者 / ……者，……
者 turns what comes before it into a noun: a verb or an adjective becomes “the one who does it” or “what is so”. Example: 知者不言，言者不知, “Those who know do not speak; those who speak do not know.” (chapter 56). After a noun, 者 marks the topic of a statement, and the rest defines it: 兵者，不祥之器, “Weapons are instruments of ill omen,” (chapter 31).
88 times in 76 lines.
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天地所以能长且久者，
The reason heaven and earth can last so long
Chapter 7, line 2吾所以有大患者，
The reason I have great trouble
Chapter 13, line 8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保此道者不欲盈，
The one who holds to this Way does not crave fulfillment.
Chapter 15, line 11
Show 70 more lines
此三者，以为文不足，
These above three, are insufficiently described by mere words,
Chapter 19, line 4古之所谓曲则全者，岂虚言哉！
The ancient saying "The bent is made whole", how can it be regarded as empty talk?
Chapter 22, line 8孰为此者？天地。
What causes these? Heaven and earth.
Chapter 23, line 4故从事于道者，
Thus, by engaging with the Way,
Chapter 23, line 7德者同于德，
the virtuous bonds with virtue,
Chapter 23, line 9失者同于失。
the vanquished bonds with defeat.
Chapter 23, line 10同于道者，道亦乐得之；
The daoist who bonds, is also gladly received by the Way.
Chapter 23, line 11同于德者，德亦乐得之；
The virtuous who bonds, is also gladly received by virtue.
Chapter 23, line 12同于失者，失亦乐得之。
The vanquished who bonds, is also gladly received by defeat.
Chapter 23, line 13企者不立，跨者不行，
Standers do not remain upright, striders do not advance.
Chapter 24, line 1自见者不明，自是者不彰，
They show themselves, but are invisible. Affirm themselves, but aren't acknowledged.
Chapter 24, line 2自伐者无功，自矜者不长。
They boast, but have no merit. They glorify themselves, and do not last.
Chapter 24, line 3故有道者不处。
Thus, the daoist does not act like this.
Chapter 24, line 6故善人者，不善人之师；
Hence, the benefactor is the teacher of the lesser person,
Chapter 27, line 10不善人者，善人之资。
the lesser person is the endowment of the benefactor.
Chapter 27, line 11为者败之，执者失之。
Manipulators spoil it, commanders lose it.
Chapter 29, line 4以道佐人主者，
Using the Way to assist the ruler,
Chapter 30, line 1善者果而已，不敢以取强。
Great virtue brings results, nothing else. Do not dare to use violence.
Chapter 30, line 6夫佳兵者，不祥之器。
Fine weapons are instruments of ill omen.
Chapter 31, line 1物或恶之，故有道者不处。
All things may loathe them, so the daoist does not keep them.
Chapter 31, line 2兵者，不祥之器，
Weapons are instruments of ill omen,
Chapter 31, line 4而美之者，是乐杀人。
To find it beautiful is to delight in killing people.
Chapter 31, line 8夫乐杀人者，
One who delights in killing people
Chapter 31, line 9知人者智，自知者明。
Knowing others is wisdom; knowing yourself is clarity.
Chapter 33, line 1胜人者有力，自胜者强。
Overcoming others takes force; overcoming yourself is strength.
Chapter 33, line 2知足者富，强行者有志，
Knowing what is enough is wealth; persevering is having will.
Chapter 33, line 3不失其所者久，
Not losing your place is to last.
Chapter 33, line 4死而不亡者寿。
To die and not perish is long life.
Chapter 33, line 5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昔之得一者，天得一以清，
Of old, these attained the One: heaven attained the One and became clear,
Chapter 39, line 1反者，道之动；
Returning is the movement of the Way;
Chapter 40, line 1弱者，道之用。
weakness is the use of the Way.
Chapter 40, line 2强梁者不得其死，
the violent do not die a natural death.
Chapter 42, line 11善者，吾善之；
To the good, I am good;
Chapter 49, line 3不善者，吾亦善之，德善。
to those who are not good, I am also good, and so goodness is gained.
Chapter 49, line 4信者，吾信之；
The trustworthy I trust;
Chapter 49, line 5不信者，吾亦信之，德信。
the untrustworthy I also trust, and so trust is gained.
Chapter 49, line 6盖闻善摄生者，陆行不遇兕虎，
I have heard that one who nurtures life well walks the land without meeting rhinos or tigers,
Chapter 50, line 9善建者不拔，
What is well planted cannot be uprooted,
Chapter 54, line 1善抱者不脱，
what is well held cannot slip away,
Chapter 54, line 2知者不言，言者不知。
Those who know do not speak; those who speak do not know.
Chapter 56, line 1大国者下流，
A great state is like the lower course of a river,
Chapter 61, line 1大者宜为下。
the great one should take the lower place.
Chapter 61, line 13道者万物之奥。
The Way is the hidden refuge of the myriad things,
Chapter 62, line 1古之所以贵此道者何？
Why did the ancients value this Way?
Chapter 62, line 8为者败之，执者失之。
Manipulators spoil it, commanders lose it.
Chapter 64, line 10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善为士者不武，
A good officer is not warlike;
Chapter 68, line 1善战者不怒，
a good fighter is not angry;
Chapter 68, line 2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故抗兵相加，哀者胜矣。
So when armies meet, the side that grieves will win.
Chapter 69, line 7知我者希，则我者贵。
Those who understand me are few; those who follow me are rare and precious.
Chapter 70, line 5而为奇者，
and those who did wrong
Chapter 74, line 4常有司杀者杀，
There is always an executioner who kills.
Chapter 74, line 7夫代司杀者杀，
To kill in the executioner's place
Chapter 74, line 8夫代大匠斫者，
Those who cut in the master carpenter's place
Chapter 74, line 10夫唯无以生为者，
Only those who do not live for living
Chapter 75, line 8故坚强者死之徒，
So the hard and stiff are companions of death;
Chapter 76, line 4柔弱者生之徒。
the soft and weak are companions of life.
Chapter 76, line 5高者抑之，下者举之；
What is high is pressed down, what is low is raised up;
Chapter 77, line 2有余者损之，
what has too much is reduced,
Chapter 77, line 3不足者补之。
what has too little is added to.
Chapter 77, line 4唯有道者。
Only one who has the Way.
Chapter 77, line 9而攻坚强者，莫之能胜，
yet for attacking the hard and strong, nothing surpasses it,
Chapter 78, line 2善者不辩，
The good do not argue;
Chapter 81, line 2辩者不善。
those who argue are not good.
Chapter 81, line 3知者不博，
Those who know are not learned in everything;
Chapter 81, line 4博者不知。
those learned in everything do not know.
Chapter 81, line 5
How to tell them apart
The 88 uses share one sense but read in a few ways. After a verb or an adjective, 者 is “one who” or “what is”: 知者, those who know. After a noun, with a comma after it, it marks the topic, and a definition follows: 兵者, weapons. After a number it counts things: 此三者, “These three” (chapter 14). With 所以 it closes “the reason why”: 天地所以能长且久者, “The reason heaven and earth can last so long” (chapter 7).
A quick test: if “the one who” or “what” fits, it is the first reading; if a plain noun stands before 者 and the rest of the sentence says what that thing is, read it as a topic. 两者, “these two”, is its own word in the glossary and is not counted here.