Zhuangzi, Chapter 2 Section 10

 

In this section, Zhuangzi presents his case on how people should engage in discourse with others.

The following is the text of Chapter 2 Section 10 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017), with some minor changes.

Chapter 2, Section 10

The Way has never known boundaries; speech has no constancy. But because of [the recognition of a] “this,” there came to be boundaries. Let me tell you what the boundaries are. There is left, there is right, there are theories, there are debates,[1] there are divisions, there are discriminations, there are emulations, and there are contentions. These are called the Eight Virtues.[2]  As to what is beyond the Six Realms,[3] the sage admits it exists but does not theorize. As to what is within the Six Realms, he theorizes but does not debate. In the case of the Spring and Autumn,[4] the record of the former kings of past ages, the sage debates but does not discriminate. So [I say,] those who divide fail to divide; those who discriminate fail to discriminate. What does this mean, you ask? The sage embraces things. Ordinary men discriminate among them and parade their discriminations before others. So I say, those who discriminate fail to see.

The Great Way is not named; Great Discriminations are not spoken; Great Benevolence is not benevolent; Great Modesty is not humble; Great Daring does not attack. If the Way is made clear, it is not the Way. If discriminations are put into words, they do not suffice. If benevolence has a constant object, it cannot be universal.[5] If modesty is fastidious, it cannot be trusted. If daring attacks, it cannot be complete. These five all are round, but they tend toward the square.[6]

Therefore understanding that rests in what it does not understand is the finest. Who can understand discriminations that are not spoken, the Way that is not a way? If he can understand this, he may be called the Reservoir of Heaven. Pour into it and it is never full, dip from it and it never runs dry, and yet it does not know where the supply comes from. This is called the Shaded Light.[7]

So it is that long ago Yao said to Shun, “I want to attack the rulers of Zong, Kuai, and Xuao.  Even as I sit on my throne, this thought nags at me. Why is this?”

Shun replied, “These three rulers are only little dwellers in the weeds and brush.  Why this nagging desire? Long ago, ten suns came out all at once, and the ten thousand things were all lighted up.  And how much greater is virtue than these suns!”[8]

Notes

1. Following the reading in the Cui text.  Watson was probably referring to Cui Dahua 崔大華 (1938—2013).
2. Many commentators and translators try to give the word "de" some special meaning other than its ordinary one of “virtue” in this context. But I believe Zhuangzi is deliberately parodying the ethical categories of the Confucians and Mohists.
3. Heaven, earth, and the four directions, that is, the universe.
4. Perhaps a reference to the Spring and Autumn Annals, a history of the state of Lu said to have been compiled by Confucius. But it may be a generic term referring to the chronicles of the various feudal states.
5. Reading zhou instead of cheng.
6. All are originally perfect but may become “squared,” that is, impaired, by the misuses mentioned.
7. Or according to another interpretation, “the Precious Light.”
8. Here virtue is to be under stood in a good sense, as the power of the Way.

See Also

"Zhuangzi, Basic Writings" translated by Burton Watson 

Please find the Chinese text and English translation by James Legge below:

https://ctext.org/zhuangzi/adjustment-of-controversies