# The Sayings of Lao Tzŭ/Chapter 2

TAO AS A MORAL PRINCIPLE, OR "VIRTUE"
The highest goodness is like water, for water is excellent in benefiting all things, and it does not strive. It occupies the lowest place, which men abhor. And therefore it is near akin to Tao.
When your work is done and fame has been achieved, then retire into the background; for this is the Way of Heaven.
Those who follow the Way desire not excess; and thus without excess they are for ever exempt from change.
All things alike do their work, and then we see them subside. When they have reached their bloom, each returns to its origin. Returning to their origin means rest or fulfilment of destiny. This reversion is an eternal law. To know that law is to be enlightened. Not to know it, is misery and calamity. He who knows the eternal law is liberal-minded. Being liberal-minded, he is just. Being just, he is kingly. Being kingly, he is akin to Heaven. Being akin to Heaven, he possesses Tao. Possessed of Tao, he endures for ever. Though his body perish, yet he suffers no harm.
​He who acts in accordance with Tao, becomes one with Tao, He who treads the path of Virtue becomes one with Virtue. He who pursues a course of Vice becomes one with Vice. The man who is one with Tao, Tao is also glad to receive. The man who is one with Virtue, Virtue is also glad to receive. The man who is one with Vice, Vice is also glad to receive.
He who is self-approving does not shine. He who boasts has no merit. He who exalts himself does not rise high. Judged according to Tao, he is like remnants of food or a tumour on the body—an object of universal disgust. Therefore one who has Tao will not consort with such.
Perfect Virtue acquires nothing; therefore it obtains everything. Perfect Virtue does nothing, yet there is nothing which it does not effect. Perfect Charity operates without the need of anything to evoke it. Perfect Duty to one's neighbour operates, but always needs to be evoked. Perfect Ceremony operates, and calls for no outward response; nevertheless it induces respect.
Ceremonies are the outward expression of inward feelings.
If Tao perishes, then Virtue will perish; if Virtue perishes, then Charity will perish; if Charity perishes, then Duty to one's neighbour will perish; if Duty to one's neighbour perishes, then Ceremonies will perish.
Ceremonies are but the veneer of loyalty and ​good faith, while oft-times the source of disorder. Knowledge of externals is but a showy ornament of Tao, while oft-times the beginning of imbecility.
Therefore the truly great man takes his stand upon what is solid, and not upon what is superficial; upon what is real, and not upon what is ornamental. He rejects the latter in favour of the former.
When the superior scholar hears of Tao, he diligently practises it. When the average scholar hears of Tao, he sometimes retains it, sometimes loses it. When the inferior scholar hears of Tao, he loudly laughs at it. Were it not thus ridiculed, it would not be worthy of the name of Tao.
He who is enlightened by Tao seems wrapped in darkness. He who is advanced in Tao seems to be going back. He who walks smoothly in Tao seems to be on a rugged path.
The man of highest virtue appears lowly. He who is truly pure behaves as though he were sullied. He who has virtue in abundance behaves as though it were not enough. He who is firm in virtue seems like a skulking pretender. He who is simple and true appears unstable as water.
If Tao prevails on earth, horses will be used for purposes of agriculture. If Tao does not prevail, war-horses will be bred on the common.
If we had sufficient knowledge to walk in the Great Way, what we should most fear would be boastful display.
The Great Way is very smooth, but the people love the by-paths.
Where the palaces are very splendid, there the ​fields will be very waste, and the granaries very empty.
The wearing of gay embroidered robes, the carrying of sharp swords, fastidiousness in food and drink, superabundance of property and wealth:—this I call flaunting robbery; most assuredly it is not Tao.
He who trusts to his abundance of natural virtue is like an infant newly born, whom venomous reptiles will not sting, wild beasts will not seize, birds of prey will not strike. The infant's bones are weak, its sinews are soft, yet its grasp is firm. All day long it will cry without its voice becoming hoarse. This is because the harmony of its bodily system is perfect.
Temper your sharpness, disentangle your ideas, moderate your brilliancy, live in harmony with your age. This is being in conformity with the principle of Tao. Such a man is impervious alike to favour and disgrace, to benefits and injuries, to honour and contempt. And therefore he is esteemed above all mankind.
In governing men and in serving Heaven, there is nothing like moderation. For only by moderation can there be an early return to man's normal state. This early return is the same as a great storage of Virtue. With a great storage of Virtue there is naught which may not be achieved. If there is naught which may not be achieved, then no one will know to what extent this power reaches. And if no one knows to what extent a man's power reaches, that man is fit to be the ruler of a State. Having the secret of rule, his rule shall endure. Setting the tap-root deep, and ​making the spreading roots firm: this is the way to ensure long life to the tree.
Tao is the sanctuary where all things find refuge, the good man's priceless treasure, the guardian and saviour of him who is not good. Hence at the enthronement of an Emperor and the appointment of his three ducal ministers, though there be some who bear presents of costly jade and drive chariots with teams of four horses, that is not so good as sitting still and offering the gift of this Tao.
Why was it that the men of old esteemed this Tao so highly? Is it not because it may be daily sought and found, and can remit the sins of the guilty? Hence it is the most precious thing under Heaven.
All the world says that my Tao is great, but unlike other teaching. It is just because it is great that it appears unlike other teaching. If it had this likeness, long ago would its smallness have been known.
The skilful philosophers of the olden time were subtle, spiritual, profound, and penetrating. They were so deep as to be incomprehensible. Because they are hard to comprehend, I will endeavour to describe them.
Shrinking were they, like one fording a stream in winter. Cautious were they, like one who fears an attack from any quarter. Circumspect were they, like a stranger guest; self-effacing, like ice about to melt; simple, like unpolished wood; vacant, like a valley; opaque, like muddy water.
When terms are made after a great quarrel, a certain ill-feeling is bound to be left behind. How ​can this be made good? Therefore, having entered into an agreement, the Sage adheres to his obligations, but does not exact fulfilment from others. The man who has Virtue attends to the spirit of the compact; the man without Virtue attends only to his claims.
He who tries to govern a kingdom by his sagacity is of that kingdom the despoiler; but he who does not govern by sagacity is the kingdom's blessing. He who understands these two sayings may he regarded as a pattern and a model. To keep this principle constantly before one's eyes is called Profound Virtue. Profound Virtue is unfathomable, far-reaching, paradoxical at first, but afterwards exhibiting thorough conformity with Nature.
* ↑ Han Fei Tzŭ explains the passage by pointing out that "Virtue is the achievement of Tao; Charity is the glory of Virtue; Duty is the translation into action of Charity; and Ceremony is the ornamental part of Duty"
* ↑ Literally, "he holds the left-hand portion of the agreement." In olden times, the terms of a contract were inscribed on a wooden tablet, the debit or obligations being on the left, and the credit or dues on the right; it was then broken in two, and each of the contracting parties kept his own half until fulfilment was demanded, when the validity of the claim was tested by fitting the two halves together.