Original Text
The form of great virtue follows the movement of the Tao. The Tao is vague and indistinct. In its vagueness and indistinctness, there is form. In its vagueness and indistinctness, there is substance. It is deep and obscure, yet within it there is essence. This essence is very real, and within it there is trustworthy evidence. From the present tracing back to ancient times, its name never disappears; through it, we can observe the beginning of all things. How do I know the condition of the beginning of all things? Through the Tao.
Guide
The Way is composed of extremely subtle substances. Though it is elusive and ethereal, it truly exists and is the origin of all things. The greatest virtue in the world also follows the Way. Through the Way, people can know the beginning of the world.
Analysis
In this chapter, Laozi elaborates on the relationship between the Way and Virtue, asserting that Virtue is vast and all-encompassing, derived from and governed by the Way—that is, it follows only the Way. The Way he speaks of has both an intangible aspect and a tangible one. Though elusive and indistinct, it can be faintly sensed because within it there are images, within it there are things, within it there is essence, and within it there is trust. Thus, the Way is omnipresent.
Laozi begins this chapter with "The great virtue's appearance follows only the Dao." The character "Kong" commonly means vast, extraordinary, penetrating, and broad. "Rong" refers to tolerance; its upper part is a roof symbolizing a house, and its lower part is "gu," meaning an empty valley. When one's heart-mind tolerates heaven and earth, even accommodating bad people, that person possesses virtue. Additionally, "rong" also means appearance or countenance. When our inner being is filled with virtue, it manifests as a radiant expression, not one of anger or negativity.
In this chapter, Laozi once again describes the "Great Way": it is vague and indistinct, seemingly present yet absent. However, within this vagueness there exists a form, which is the universe; within this vagueness there is also a substance in motion, which is the primal energy. The universe and primal energy exist within this vagueness, though they are dark and profound, invisible to the naked eye, yet the most subtle and exquisite things within them are truly present, precisely the essence of all things, which lies beyond the scope of human understanding. However, though mysterious and unfathomable, it has specific manifestations, and these manifestations are very real, that is, "its reality is most genuine." Moreover, its manifestations are trustworthy and can be verified. Laozi continuously refines and describes this, solely to enhance the concreteness of virtue and to introduce "essence" when discussing the Way. Essence is meant to illustrate that the "Great Way" is a real existence that can be verified. Although we cannot truly comprehend the Great Way, we can genuinely perceive its existence because it has a period of trust, just like the tides, which arrive on schedule. Once we discern this pattern in life, we will perceive the existence of the Great Way and the influence it brings to us.
The great Way is vague and elusive, and the great virtue solely follows the Way's command. Great virtue and the great Way are interwoven and interconnected, as indistinct, deep, and profound as the Way itself. The Way is the root of virtue, and virtue is the manifestation of the Way; without the Way, there is no virtue, and with the Way, virtue exists. Those aligned with the Way possess virtue, while those not aligned lack it. Based on this view, Laozi's system of morality is essentially complete. The Way manifests in all things in the universe, thus representing a cosmic and worldview. For humanity, virtue is character, moral conduct, and the intrinsic standard of qualities possessed by successful individuals. Only those who truly comprehend the great Way can possess great virtue and fully realize its power. This is the relationship between the great Way and great virtue; only by deeply understanding this relationship and verifying it in practice can we grasp the true essence and realm of great virtue, thereby establishing correct values and a proper outlook on life. The establishment of correct values and a proper outlook on life holds profound significance for humanity itself.
Classic Analysis
First, Laozi believed that true great virtue is always in accordance with the Dao, rather than the rigid application of benevolence and righteousness that interferes with all things through arbitrary action. Heaven and Earth are not benevolent, treating all things as straw dogs, yet their great virtue in nurturing all things is unmatched; the sage is not benevolent, treating the people as straw dogs, but it is precisely this non-action in accordance with the Dao that is the true strategy for governing the world.
Secondly, Laozi deepens the previously proposed concept that the Tao is "a shape without shape, an image without substance, called the Vague and Elusive." Laozi believes the Tao is empty and elusive, yet not entirely imperceptible; within its vagueness and elusiveness, it seems to contain things and can manifest certain forms. In this seemingly existent yet non-existent profound obscurity lies the essence of all things in the world, and this essence contains the information of the laws of nature and all phenomena. It is precisely through this information that we can recognize the Tao, thereby understanding the origin of all things.
Laozi believed that the "Way" is formless; it must act upon things and manifest its function through the medium of things. Here, the function of the "Way" as manifested in things is what Laozi called "Virtue." The "Way" produces all things and is inherent within them, expressing its attributes in everything—that is, expressing its "Virtue." In Laozi's view, true cultivation of Virtue is the realization of the Way; only by following the Way can one truly embody Virtue.