Original Text
When the highest type of men hear the Tao, they diligently practice it. When the average type of men hear the Tao, they half believe it, half doubt it. When the lowest type of men hear the Tao, they laugh heartily at it. If they did not laugh at it, it would not be the Tao. Therefore, the established sayings have these words: The bright Tao seems dim; the advancing Tao seems to retreat; the even Tao seems rough; the highest virtue seems like a valley; the broadest virtue seems insufficient; the vigorous virtue seems indolent; the pure and simple seems unrefined; the greatest whiteness seems soiled; the squarest has no corners; the greatest vessel is last to be completed; the greatest sound is silent; the greatest form has no shape. The Tao is hidden and nameless. Yet it is the Tao alone that skillfully provides for all and brings them to completion.
Guide
The highest scholar hears of the Way and diligently practices it; the middling scholar hears of the Way and wavers between belief and doubt; the lowest scholar hears of the Way and laughs out loud. The Way is inherently profound and mysterious, not something easily understood by all. Its appearance and essence often differ or even contradict, yet only by adhering to it can all things achieve a good beginning and a proper end.Analysis
In the previous chapter, Laozi discussed "the movement of the Dao by reversal," elaborating on the virtue of the Dao, which is cyclical, soft, and compliant. This chapter also addresses the concept of "reversal," meaning that the true essence of the Dao and the way it operates are often opposite to the understanding of worldly people.
All things are born from the Great Way, so every entity should follow the virtue of the Way, conform to the natural cycle, and attain the state of wordless non-action. Only by doing so can we experience the fullness and beauty of life and avoid nature's punishment.
"When the highest type of men hear the Tao, they diligently practice it. When the average type of men hear the Tao, they half believe it. When the lowest type of men hear the Tao, they laugh at it." In this chapter, Laozi focuses on telling people the specific methods of cultivating virtue according to the Tao. During the Spring and Autumn period, scholars could be divided into three grades: the highest, the average, and the lowest. The highest refers to the wise aristocratic class; the average refers to the mediocre aristocratic class; the lowest refers to the shallow aristocratic class. In this chapter, Laozi also divides humanity into three grades: the highest, the average, and the lowest. However, the three grades mentioned here by Laozi differ from those in secular society, as they are based on the level of understanding. Therefore, the highest are those who have deeply comprehended the Tao, the average are those who are skeptical of the Tao, and the lowest are those who are ignorant of the Tao. Because each person's level of enlightenment regarding the Tao varies, different views arise: when the highest hear about the virtue of the Tao, they quickly grasp its essence and apply it in practice to guide their actions, achieving harmony between the individual and the Tao. When the average hear about the virtue of the Tao, they cannot fully understand its essence and remain half-doubtful, unable to apply the insights to practice, making true liberation difficult for them. As for the lowest, when they hear about the virtue of the Tao, they completely deny its existence and even mock those who have attained it, let alone use the essence of the Tao to guide their actions and practice.
"If it were not laughed at, it would not be sufficient to be the Tao." Regarding the ignorance and mockery of the inferior man, Laozi shows extreme tolerance. Laozi believes that if it were not laughed at by the inferior man, the Great Tao could not be called the Tao.
Next, Laozi explains the reasoning: "The bright path seems dim; the advancing path seems to retreat; the smooth path seems uneven. Supreme virtue seems like a valley; broad virtue seems insufficient; robust virtue seems idle; pure substance seems tarnished; great whiteness seems stained; the greatest square has no corners; the greatest vessel is last to complete; the greatest sound is silent; the greatest form has no shape; the Tao is hidden and nameless. Yet only the Tao skillfully lends and completes all things." The bright path appears dim, the advancing path appears to retreat, the smooth path appears uneven. Supreme virtue is like a valley, broad virtue seems lacking, robust virtue seems lazy, pure and simple character seems murky, spotless things seem to contain dust and dirt, the most square things seem to have no edges, large precious vessels are completed last, the greatest sound cannot be heard, the greatest form cannot be seen. Who can understand such obscure words? Even if one understands the above, who can grasp the subtlety within? Those who attain the Tao are few, while most people in the world are inferior scholars who have not attained it. If they cannot be treated with tolerance, then what is the purpose of Laozi's cultivation of the Tao? Therefore, Laozi's tolerance toward ignorant inferior scholars is largely the result of his enlightenment and virtuous cultivation. The great Tao can embrace all things and also perfect all things.
In real life, we inevitably interact with all kinds of people—some vulgar, some refined; some dull, some witty. How should we engage with them? If we hold ourselves aloof, refusing to associate with the worldly and casting cold glances at them, we risk sinking into vulgarity ourselves. But if we can remain unstained like the lotus rising from the mud, using our noble character to gently influence the vulgar, helping them gradually shed their coarseness, that is truly commendable. Thus, embracing a heart of tolerance is like holding a priceless treasure, and we will benefit immensely.