The Father and Son of Taoist Philosophy

[Marblehead]

Lao Tzu responded with:

 

 

The Sage Is Beyond Valuation

There is no way to get intimate with him,
But there is also no way to shun him.
There is no way to benefit him,
But there is also no way to harm him.
There is no way to ennoble him,
But there is also no way to debase him.
For this very reason
He is the noblest thing in the world.

Therefore the Sage dwells in nonactive affairs,
Manages affairs without action,
Practices the wordless teachings,
And preaches the doctrine without words.
The Ten Thousand Things take their rise,
But he does not begin them;
He acts on their behalf,
But he does not make them dependent,
He does not take possession of them;
He accomplishes his tasks,
But does not dwell on them,
And he claims no credit.
It is only because he lays claim to no credit
That the credit cannot be taken away from him.
 

[Marblehead]

Chuang Tzu replied:

 

 

The Futility Of Language

Suppose here is a statement.  We do not know whether it belongs to one category or another.  But if we put the different categories into one, then the differences of category cease to exist.  However, I must explain.  If there was a beginning, then there was a time before that beginning, and a time before the time which was before the time of that beginning.  If there is existence, there must have been non-existence.  And if there was a time when nothing existed, then there must also have been a time when even nothing did not exist.  All of a sudden, nothing came into existence.  Could one then really say whether it belongs to the category of existence or of non-existence?  Even the very words I have just now uttered; I cannot say whether they say something or not.

There is nothing under the canopy of Heaven greater than the tip of a bird’s down in autumn, while the greatest mountain is small.

Neither is there any longer life than that of a child cut off in infancy.  The Universe and I came into being together; the Ten Thousand Things of the creation and I are One.

If then all things are One, what room is there for speech? On the other hand, since I can say the word ‘one’ how can speech not exist?  Now Tao, by its very nature, can never be defined.  Speech, by its very nature, cannot express the absolute.  Hence arise the distinctions.  Such distinctions are:  “right” and “left”, “relationship” and “duty”, “division” and “discrimination”, “emulation” and “contention”.  These are called the Eight Predictables.

Beyond the limits of the external world, the Sage knows that Tao exists, but does not discuss it.  Within the limits of the external world, the Sage discusses the manifestations of Tao but does not pass judgements.  With regard to the wisdom of the ancients, the Sage judges, but does not expound.  And thus, among distinctions made, there are distinctions that cannot be made; among things expounded, there are things that cannot be expounded.

How can that be? it is asked.  The true Sage keeps his knowledge within him, while the common men set forth theirs in argument in order to convince each other.  Therefore it is said that one who argues does so because he is confused.

Now the perfect and absolute Tao cannot be given a name.  A perfect argument does not employ words.  Perfect kindness does not concern itself with individual acts of kindness.  Perfect integrity is not critical of others.  Perfect courage does not push itself forward.

The Tao which is manifest is not the absolute Tao.  Speech which argues falls short of its aim.  Kindness which has fixed objects loses its scope.  Integrity which is obvious is not believed in.  Courage which pushes itself forward never accomplishes anything. These five are, as it were, mellow with a strong bias towards sharpness.  Therefore the knowledge which stops at what it does not know is the highest knowledge.

Who knows the argument which can be argued without words, and the Tao which does not declare itself as Tao?  He who knows this may be said to have entered the realm of the Spirit in the Palace of Heaven.


(The idea of the futility of language is closely connected with the theory of knowledge of reality.  “He who knows does not talk, and he who talks does not know.  Therefore the Sage preaches the doctrine without words.”)
 

[Marblehead]

Taking a deep breath Chuang Tzu continued:

 

 

The Futility Of Argument

Granting that you and I argue; if you get the better of me, and not I of you, are you necessarily right and I wrong?  Or if I get the better of you and not you of me, am I necessarily right and you wrong?  Or are we both wholly right and wholly wrong?  Since you and I cannot know, we all live in darkness.

Whom shall I ask to judge between us?  If I ask someone who takes your view, he will side with you.  How can such a one arbitrate between us?  If I ask someone who takes my view, he will side with me.  How can such a one arbitrate between us?  If I ask someone who differs from both of us, since he differs from both of us, he will be equally unable to decide between us, since he differs from both of us.  And if I ask someone who agrees with both of us, he will be equally unable to decide between us, since he agrees with both of us.  Since you and I and other men cannot decide, how can we depend upon another?  The words of arguments are all relative.  If we wish to teach the absolute, we must harmonize them by means of the unity of Tao, and follow their natural evolution to the end of our days.

But what is to harmonize them by means of the unity of Tao?  It is this.  The right may not be really right.  What appears so may not be really so.  Even if what is right is really right, wherein it differs from wrong cannot be made plain by argument.  Even if what appears so is really so, wherein it differs from what is not so also cannot be made plain by argument.

Therefore, take no heed of time nor of right and wrong.  Passing into the realm of the Infinite, take your final rest therein.
 

[Marblehead]

Lao Tzu had no argument with what Chuang Tzu said so decided to change the subject.  Lao Tzu said:

 

 

The Sage Realizes His True Self

The Sage puts himself in the background,
Yet finds himself in the foreground;
Puts self-concern out of his mind,
Yet finds that his self-concern is preserved.
Is it not because he has no self-interest,
That he is therefore able to realize his true Self?
 

[Marblehead]

And Chuang Tzu responded:

 

 

The Sage Is Impartial

The Master says, “Great is Tao!  It canopies and sustains all creation.  The gentleman cannot but purge his mind of personal notions and desires.  To act by not acting is called Heaven.  To express without expression is called Character.  To love one’s fellowmen and benefit all is called humanity.  To regard the different things as belonging in common is called Great.  Not to distinguish oneself by conspicuous behavior is called width of Character.  To possess diversity is called wealth.  To preserve one’s Character is called self-discipline.  To have one’s Character developed is to have power.  To follow the Tao is called being complete.  Not to allow external events to injure one’s mind is called being whole.

“When a gentleman understands these ten statements, then he achieves greatness of mind and all things converge toward him like a flowing stream.  In this case, he leaves the gold in the mountains and leaves the pearls in the sea.  He does not place value upon material goods, and he keeps away from honor and wealth.  He does not rejoice over long life, nor is he sorry to die young.  He does not regard a high position as honor, nor is he ashamed of poverty and failure.  He does not set his mind on the wealth of the world and appropriate it for his own benefit.  He does not consider ruling the world as his personal glory, and when he is in a position of eminence, he regards the world as one common family.  To him life and death are different aspects of the same thing.”
 

[Marblehead]

Chuang Tzu continued:

 

 

On Changes In Society

Man in society cannot get away from his fellow beings.  The changes in society vary from generation to generation according to different standards.  Only those who have no minds of their own and do not use their own judgement can adapt themselves to changes and not be burdened by them.
 

[Marblehead]

Chuang Tzu furthermore added:

 

 

On Letting Nature Take Its Own Course

Events that took place in the past have disappeared with the past.  Some may be transmitted to us in writing, but can this make the past exist in the present?  The past is not in the present and even every present soon becomes the past.  Therefore only when one abandons the pursuit of knowledge, lets Nature take its own course, and changes with the times, can he be perfect.
 

[Marblehead]

After a short pause Lao Tzu said:

 

 

All Things Arise And Return

The Ten Thousand Things,
Side-by-side they arise,
Like vegetation that luxuriantly grows
Then returns to the root from which they spring.
This returning is called tranquillity.
“Tranquillity.”

This means to return to your fate.
To return to your fate is to be constant.

To know the constant is to be wise.

To be wise is to be all-embracing.

To be all-embracing is to be impartial.

To be impartial is to be cosmopolitan.

To be cosmopolitan is to be like Heaven.

To be like Heaven is to be one with the Tao.

If you are one with the Tao,
To the end of your days you will suffer no harm.
Not to know the constant is to be reckless and wild.

If you are reckless and wild,
Your actions will lead to misfortune.

To return to the root is Repose;
It is called going back to one’s Destiny.

Having returned to its root,
Each is still.

In stillness,
Each has returned to its original state.
Going back to one’s Destiny
Is to find the Eternal Law,
The Law of Nature, the True Self.
To know the Eternal Law is Enlightenment.

He who knows the Eternal Law is tolerant;
Being tolerant, he is impartial.
Being impartial, he is kingly;
Being kingly, he is in accord with Nature.
Being in accord with Nature, he is in accord with Tao.
Being in accord with Tao, he is perfect.
He who is perfect is like Heaven.
Being like Heaven,
He can identify himself with the Tao.
Being identified with the Tao, he can endure,
And to the end of his days will fear no danger.

(The doctrine of passivity and quietude arises necessarily from the doctrine of reversion.  Action or activity is seen as a temporary manifestation of Tao, while quiescence is regarded as the manifestation of Tao reverting to its original form.  The doctrine of eternal reversion from activity to inactivity is the basic philosophy of Tao.)
 

[Marblehead]

Chuang Tzu replied:

 

 

The Sage Uses His Mind Like A Mirror

Be not the representative of fame.  Make not your mind a clearing house of plans and strategy.  Let things take their natural course, and do not presume to preside over the wise.  Understand and trace things to their infinite source and roam about in the sphere beyond the evidences of reality.  Fulfill what you have received from Heaven and do not hold yourself the possessor thereof.  In other words, be passive, as a mirror.  The Sage uses his mind like a mirror.  It remains in its place passively, and it gives back what it receives without concealment or distortion.  Therefore it can overcome things without injuring or distorting them.
 

[Marblehead]

Chuang Tzu added:

 

 

Calm As A Counter-Agent Against Nervousness

Rest is conducive to a patient’s recuperation.  Rubbing one’s eyes is restful for the man of old age.  Tranquillity can cure a man of nervousness.  Therefore all the activities that the busy man is busy about are left alone by the man of leisure.
 

[Marblehead]

And continuing, Chuang Tzu said:

 

 

On Leaving Things Alone

The ruler of the Southern Ocean was Warmth; the ruler of the Northern Ocean was Frigidity.  The ruler of the central region was Chaos.  Warmth and Frigidity sometimes met in the territory of Chaos, who treated them very courteously.  They discussed how they could best repay his kindness.  “Everyone has seven openings for seeing, hearing, eating and breathing.  Chaos doesn’t have any.  Let’s try boring some into him!”  So they undertook to bore one hole into him each day.  On the seventh day Chaos died.
 

[Marblehead]

And still with more to say Chuang Tzu continued:

 

 

Returning To The Root

When General Clouds was going eastward, he passed through the branches of the magical Fuyao tree and happened to meet Great Nebulous.  The latter was slapping his thighs and hopping about.  When General Clouds saw him, he stopped like one lost and stood still, saying, “Who are you, old man, and what are you doing here?”

“Strolling!” replied Great Nebulous, still slapping his thighs and hopping about.  “I want to ask you about something,” said General Clouds.

“Ough!” uttered Great Nebulous.

“The Spirits of Heaven are out of harmony,” said General Clouds, “the Spirits of the Earth are smothered; the six influences of the weather (Yin, Yang, wind, rain, light and darkness) do not work together, and the four seasons are no longer regular.  I desire to blend the essence of the six influences and nourish all living beings.  What am I to do?”

“I do not know!  I do not know!” cried Great Nebulous, shaking his head, while still slapping his thighs and hopping about.

So General Clouds did not press his question.  Three years later, when passing eastward through the plains he again fell in with Great Nebulous.  The former was overjoyed, and hurrying up, said, “Has your Holiness forgotten me?  Has your Holiness forgotten me?”

He then bowed twice and desired to be allowed to interrogate Great Nebulous; but the latter said, “I wander on without knowing what I want.  I rush about without knowing whither I am going.  I simply stroll about, watching unexpected events.  What should I know?”

“I too regard myself as rushing about,” answered General Clouds, “but the people follow my movements.  I cannot shake the people off and what I do they follow.  I would gladly receive some advice.”

“That the scheme of Heaven is in confusion,” said Great Nebulous, “that the conditions of life are violated, that the will of Heaven is not accomplished, that the beasts of the field are scattered, that the birds of the air cry at night, that blight strikes the trees and herbs, that destruction spreads among the creeping things; this, alas, is the fault of those who would rule others.”

“True,” replied General Clouds, “but what am I to do?”

“Ah!” cried Great Nebulous, “keep quiet and go home in peace!”

“It is not often,” urged General Clouds, “that I meet with your Holiness.  I would gladly receive more advice.”

“Ah!” said Great Nebulous.  “Nourish your heart.  Rest in inaction, and the world will be reformed of itself.  Forget your body and spit forth intelligence.  Ignore all differences and become one with the Infinite.  Release your mind, and free your soul.  Be vacuous.  Thus will things grow and prosper and return to their root.  Returning to their root without their knowing it, the result will be a formless whole which will never be cut up.  To know it is to cut it up.  Ask not about its name, inquire not into its nature, and all things will flourish of themselves.”

“Your Holiness,” said General Clouds, “has informed me with power and taught me silence.  What I had long sought, I have now found.”  Thereupon he bowed twice and took leave.
 

[Marblehead]

Taking a deep, well needed breath, ChuangTzu continued:

 

 

The Origin Of Things And Reversion To The Grand Harmony

Before the beginning of things, there was a time when all was nebulous, all was One, even nothing did not exist.  This One (Tao) did not have form.  The source from which things come into being from Tao is called Te.  Things have not yet received their form, but the division of the Yang (positive) and Yin (negative) principles which are intimately related to each other already appear; this is called natural constitution.  When the Yin and the Yang begin to move, things come into being.  When things are created in accordance with the principles of life; this is called form.  When the bodily form shelters the soul where each part behaves according to its own pattern; this is called the thing’s nature.  When the thing’s nature is cultivated, it reverts to Te.  When Te is complete, it is identified with the origin of things.  From identification with the origin (Tao, the formless) comes passivity, and from passivity comes greatness.  Then all things are merged in continuous formlessness, seemingly devoid of all consciousness.  This is called the Mystic Virtue which is identification with the Grand Harmony.
 

[Marblehead]

After a short pause Lao Tzu said:

 

 

The Appearance Of Opposites

When the people of the Earth all know beauty as beauty,
There arises the recognition of ugliness.
When the people of the Earth all know the good as good,
There arises the recognition of evil.

“There is” and “there is not” produce each other;
“Easy” and “difficult” give rise to each other;
“Long” and “short” exist comparatively with each other;
“High” and “low” are interdependent.

There is no harmony without notes;
There is no “before” without an “after”.
Therefore,
The Holy Man ensconces himself in inaction,
And practices a teaching without words.
 

[Marblehead]

Having recovered his breath Chuang Tzu replied:

 

 

Two Barmaids

The Sage went to the village and stopped at an inn.  There were two maid-servants, one of them very pretty, and the other very ugly.  The ugly one occupied a higher position, while the pretty one did the chores.  When the Sage asked for the reason, the inn-keeper’s boy replied, “The pretty one is conscious of her prettiness and therefore we don’t think her pretty.  The ugly one is conscious of her ugliness and therefore we don’t consider her ugly.”
 

[Marblehead]

Chuang Tzu fell into silence, perhaps thinking of the pretty maid-servant,

 

So Lao Tzu said:

 

 

Holding To The One Brings Wholeness

The Sage holds on to the One and in this way
Becomes the shepherd of the world.
He does not show himself off;
Therefore he becomes prominent.
He does not put himself on display;
Therefore he brightly shines.
He does not brag about himself;
Therefore he receives credit.
He does not praise his own deeds;
Therefore he can long endure.
It is only because he does not compete
That, therefore, no one is able to compete with him.
The so-called
“Bent over you’ll be preserved whole” of the ancients
Was an expression that was really close to it!
Truly “wholeness” will belong to him.

Is it not indeed true,
As the ancients say,
“To yield is to be preserved whole?”

To be bent is to become straight.
To be hollow is to be filled.
To be tattered is to be renewed.

To be in want is to possess.
To possess and to have plenty is to be confused.

(Here the reader begins to see some of the paradoxes, of which more are yet to come.  Behind all these paradoxes is the philosophy of eternal cycles, of things reverting to their opposites.

Some of the immediate applications of these paradoxes are the utility of futility, preservation through yielding, and the virtue of non-contention.  The ultimate object is the preserving of one’s life and one’s Character.  This is a warning against pride and ostentation.)
 

Edited August 2, 2015 by Marblehead

[Marblehead]

And Chuang Tzu replied:

 

 

The Utility Of Futility

The mountain trees invite their own cutting down; lamp oil invites its own burning up.  Cinnamon bark can be eaten; therefore the tree is cut down.  Lacquer can be used; therefore the tree is scraped.  All men know the utility of useful things; but few know the utility of futility.
 

[Marblehead]

Not done yet, Chuang Tzu continued with:

 

 

When Virtue Excels

Hunchback-Deformed-No-Lips spoke with the Duke and the Duke took a fancy to him.  As for the well-formed men, he thought their backs were too straight.  Big-Jar-Goiter spoke with the Duke and the Duke took a fancy to him.  As for the well-formed men, he thought their necks were too scraggy.

Thus it is that when Virtue excels, the outward form is forgotten.  But mankind forgets not that which is to be forgotten, forgetting that which is not to be forgotten.  This is forgetfulness indeed!  And thus the Sage sets his soul free, while knowledge is regarded as extraneous growths.  Agreements are for cementing relationships, goods are only for social dealings, and the handicrafts are only for serving commerce.  But the Sage does not contrive, and therefore has no use for knowledge; he does not cut up the world, and therefore requires no cementing of relationships; he has no loss, and therefore has no need to acquire; he sells nothing, and therefore has no use for commerce.  These four qualifications are bestowed upon him by Tao, that is to say, he is fed by Tao.  And he who is thus fed by Tao has little need to be fed by man.  He wears the human form without human passions.  Because he wears the human form he associates with men.  Because he has not human passions the questions of right and wrong do not touch him and he identifies with Tao.  Infinitesimal indeed is that which belongs to the human; infinitely great is that which is completed in Tao.
 

[Marblehead]

Continuing, Chuang Tzu said:

 

 

The Useless Tree

A certain carpenter and his apprentice were traveling to another state.  On reaching a place called Shady Circle, they saw a sacred tree in the temple of the Spirit of Earth.  It was so large that its shade could cover a herd of several hundred cattle.  It was a hundred spans in girth, towering up eighty feet over the hilltop before it branched out.  A dozen boats could be cut out of it.  Crowds stood gazing at it, but the carpenter took no notice, and went on his way without even casting a look behind.  His apprentice, however, took a good look at it, and when he caught up with his master, said, “Ever since I have handled an adze in your service, I have never seen such a splendid piece of timber.  How was it that you, Master, did not care to stop and look at it?”

“Forget about it.  It’s not worth talking about.” replied his master.  “It’s good for nothing.  Made into a boat, it would sink; into a coffin, it would rot; into furniture, it would break easily; into a door, it would sweat; into a pillar, it would be worm-eaten.  It is wood of no quality, and of no use.  That is why it has attained its present age and size.”

When the carpenter reached home and went to sleep he dreamt that the spirit of the tree appeared to him and spoke to him as follows:  “What is it you intend to compare me with?  Is it with fine-grained wood?  Look at the cherry-apple, the pear, the orange, the pumelo, and other fruitbearers.  As soon as their fruit ripens they are stripped and treated with indignity.  The great boughs are snapped off, the small ones scattered abroad. Thus do these trees by their own value injure their own lives. They cannot fulfill their allotted span of years, but perish prematurely because they destroy themselves for the admiration of the world.  Thus it is with all things.  Moreover, I tried for a long period to be useless.  Many times I was in danger of being cut down, but at length I have succeeded, and so have become exceedingly useful to myself.  Had I indeed been of use to others, I should not have been able to grow to this height.  Moreover, you and I are both created things.  Have done then with this criticism of each other.  Is a good-for-nothing fellow in imminent danger of death a fit person to talk of a good-for-nothing tree?”

When the carpenter awaked and told his dream, his apprentice said, “If the tree aimed at uselessness, how was it that it became a sacred tree?”

“Hush!” replied his master.  “Keep quiet.  It merely took refuge in the temple to escape from the abuse of those who do not appreciate it.  Had it not become sacred, how many would have wanted to cut it down?  Moreover, the means it adopts for safety is different from that of others, and to criticize it by ordinary standards would be far wide of the mark.”
 

Edited August 5, 2015 by Marblehead

[Marblehead]

Still thinking on the concept of useful/useless, Chuang Tzu continued:

 

 

The Misfortune Which Overtakes Worth

There is a land where the catalpa, the cedar, and the mulberry thrive. Such as are of one span or so in girth are cut down for monkey cages.  Those of two or three spans are cut down for the beams of fine houses.  Those of seven or eight spans are cut down for the solid, unjointed sides of rich men’s coffins.  Thus they do not fulfill their allotted span of years, but perish young beneath the axe.  Such is the misfortune which overtakes worth.

For the sacrifices to the River Spirit, neither bulls with white foreheads, nor pigs with high snouts can be used.  This is known to all the soothsayers, for these are regarded as inauspicious.  The divine man, however, would regard them as extremely auspicious to themselves.
 

[Marblehead]

And Chuang Tzu furthermore added:

 

 

The Acceptance Of Conventions

To exalt the ancients and deprecate the moderns, that is the fashion of all scholars.  For if one compares the modern world with the ancient world, who would not be moved?  But only the perfect man can go about in the modern world without attracting attention to himself.  He accepts men’s ways without loss of his self.
 

[Marblehead]

Chuang Tzu had fallen silent so the two just sat and watched the fish playing in the river.

 

After a while Lao Tzu said:

 

 

The Sage Is Different

The multitudes are peaceful and happy;
As if partaking of the sacrificial feasts,
As if mounting the terrace in spring.
But the Sage is tranquil and quiet,
Not yet having given any sign,
Like a child who has not yet smiled.

He alone is mild,
Like one unemployed,
Like a new-born babe,
Unattached,
Like one without a home;
Looking tired and exhausted,
As though having no place to return.
The multitudes all have a surplus;
The Sage alone seems to be lacking.
His mind appears to be the mind of the fool,
Ignorant and stupid!

His heart appears to be the heart of a fool;
Muddled, nebulous!
The common people seem to see things clearly.
The Sage seems dull and confused;
Patient as the sea,
Adrift, seemingly aimless.
The common people discriminate
And make fine distinctions.
The Sage seems muddled and depressed;
Formless is he, like the ocean;
Shapeless is he,
As though having nothing in which to rest.
The masses all have their reasons for acting.
The Sage alone appears stupid and obstinate,
Like a rustic.
But the Sage’s desires differ from those of others,
For he values drawing sustenance from the Mother.  
 

[Marblehead]

Chuang Tzu replied:

 

 

The Empty Boat

He who rules men lives in confusion; he who is ruled by men lives in sorrow.  The Sage therefore desired neither to influence others nor to be influenced by them.  The way to get clear of confusion and free from sorrow is to live with Tao in the land of the Great Void.

If a man is crossing a river and an empty boat collides with his own skiff, even though he be a bad-tempered man he will not become very angry.  But if he sees a man in a boat, he will shout at him to steer clear.  If the shout is not heard, he will shout again, and yet again, and begin cursing.  And all because there is somebody in the boat.  Yet if the boat were empty, he would not be shouting, and he would not be angry.

If you can empty your own boat while crossing the river of the world, no one will oppose you, no one will seek to harm you.

The straight tree is the first to be cut down, the spring of clear water is the first to be drained dry.  If you wish to improve your wisdom and shame the ignorant, to cultivate your Character and outshine others; a light will shine around you as if you had swallowed the moon.  You will not avoid calamity for achievement is the beginning of failure; fame is the beginning of disgrace.

Who can free himself from achievement and from fame; descend and be lost amid the masses of men?  He will flow like Tao, unseen, he will go about like life itself with no name and no home.  Simple is he, without distinction.  To all appearances he is a fool.  His steps leave no trace.  He has no power.  He achieves nothing.  He has no reputation.  Since he judges no one no one judges him.  Such is the perfect man.  His boat is empty.
 

[Marblehead]

After a short pause Chuang Tzu continued:

 

 

The Demeanor Of The Man Of Character

The man of Character lives at home without exercising his mind and performs actions without worry.  The notions of right and wrong and the praise and blame of others do not disturb him. When within the four seas all people can enjoy themselves, that is happiness for him; when all people are well provided, that is peace for him.  Sorrowful in countenance, he looks like a baby who has lost his mother; appearing stupid, he goes about like one who has lost his way.  He drinks and eats just enough.  This is the demeanor of the man of Character.
 

[Marblehead]

Taking a deep breath Chuang Tzu continued:

 

 

The Common Herd Of Men

The hypocrites are those people who regard as good whatever the world acclaims as good, and regard as right whatever the world acclaims as right.  When you tell them that they are gentlemen, then they radiate with satisfaction; when you call them hypocrites, then they look displeased.  All their lives they call themselves gentlemen, and all their lives they remain hypocrites.  They know how to give a good speech and tell appropriate anecdotes in order to attract the crowd, but from the very beginning to the very end, they do not know what it is all about.  They put on the proper garb and dress in the proper colors and put on a decorous appearance in order to make themselves popular but refuse to admit that they are hypocrites. They mingle with the crowd, and declare themselves in agreement with what the public likes and dislikes, at the same time claiming that they are better than common men.  Such is the height of their folly!

Those who realize their folly are not true fools, and those who are conscious of their confusion are not truly confused.  The truly confused can never get out of their confusion, and the genuine fools never recover from their folly.  When three people are walking together and one of them is confused or mistaken, it is still possible to go in the right direction, because only one is confused.  When two of them are confused, then they cannot get anywhere because the confused ones are in the majority.

The highest kind of music cannot be appreciated by the ears of the villagers.  But if you sing the popular ditties “Break the Willow Branch” or “The Gay Colored Flowers” they all open their mouths and laugh.  Therefore, the highest teachings are not accepted by the minds of the common men, and the words of wisdom are not popular because they are overshadowed by conventional teachings.  And so people argue about the differences between two pints and one quart and end in nowhere.