善行無轍迹；善言無瑕讁；善數不用籌策；善閉無關楗，而不可開；善結無繩約，而不可解。是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。
1. The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; the skilful closer needs no bolts or bars, while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.'
故善人者不善人之師；不善人者善人之資。不貴其師，不愛其資，雖智大迷。是謂要妙。
2. Therefore the man of skill is a master (to be looked up to) by him who has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.'
Legge's Comments
巧用, 'Dexterity in Using,' that is, in the application of the Dào. This is the substance of the chapter, celebrating the effective but invisible operation of the Dào, and the impartial exercise of it for the benefit of all men and all things.
I have given the most natural construction of the two characters at the end of par. 1, the only possible construction of them, so far as I can see, suitable to the context. The action of the Dào (non-acting and yet all-efficient) and that of the sage in accordance with it, are veiled by their nature from the sight of ordinary men.
It is more difficult to catch the scope and point of par. 2. If there were not the conditions described in it, it would be hard for even an intelligent onlooker to distinguish between the man who had the skill and the man without it, between him who possessed the Dào, and him who had it not, which would be strange indeed.