o see t I alone ;
Noo be guided by our prejudices, o make comparisons of rigo follos according to to form judgments of rig first all is like saying, quot;I left for Yu:eoday, and got terday.quot; Or, it is like assuming somet exist to exist. t exist to exist could not be fathe divine Yu:; how much less could we?
For speec mere blo is intended to say some t it is intended to say cannot yet be determined. Is t? Can , distinguis from the chirping of young birds?
ao be obscured so t tinction of true and false? tinction of rigao not to exist? be proved? tao is obscured by our inadequate understanding, and sean {11} sc t t t to confusion.
t t t. cannot be seen by es from t; t also derives from terdependence of t (relativity of standards).
Neverty arises from impossibility, and vice versa. Affirmation is based upon denial, and vice versa. rue sage rejects all distinctions and takes ure). For one may base it on t t and t is also ts rig also s riginction bet really exist or not? ive) and t (objective) are bot tes, t is tao. And er at ions and denials alike blend into te One. is said t t.
to take a finger in illustration of a finger not being a finger is not so good as to take somet a finger to illustrate t a finger is not a finger. to take a ration of a being a so good as to take somet a o illustrate t a a a finger, but a ao operates, and ts folloo be o be so! so? to be not so! ties by t so and t become so.
take, for instance, a t beauty, and all trange and monstrous transformations. togetao. Division is tion; creation is truction. tion or destruction, for tions are again levelled togeto One.
Only truly intelligent understand to One. tinctions and take refuge in tain functions and tain ture. From to tao. t stops. to stop knoops -- tao.
But to ones intellect in an obstinate ado ty of t recognizing t t all t is called quot;t; is quot;t; A keeper of monkeys said o tions of nuts t eaco nig t nig tual