This section discusses the concept of the Way makes them all into one (道通為一). This is the central concept of this chapter "Discussion on making all things equal" and the reason why Zhuangzi thinks things can be made all equal.
The first paragraph of this section below refers to two pieces of writing by the ancient Chinese philosopher Gongsun Long. The arguments involved are complicated. A simple explanation is that Zhuangzi argues that it is better to look at the bigger picture (i.e. non-attribute is better than attribute; non-horse is better than horse) in order to understand the issues involved.
The following is the text of Chapter 2 Section 6 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017), with some minor changes.
Chapter 2, Section 6
To use an attribute to show that attributes are not attributes is not as good as using a non-attribute to show that attributes are not attributes (note 1). To use a horse to show that a horse is not a horse is not as good as using a non-horse to show that a horse is not a horse (note 2). Heaven and earth are one attribute; the ten thousand things are one horse.
What is acceptable we call acceptable; what is unacceptable we call unacceptable. A road is made by people walking on it; things are so because they are called so. What make them so? Making them so makes them so. What make them not so? Making them not so makes them not so. Things all must have that which is so; things all must have that which is acceptable. There is nothing that is not so, nothing that is not acceptable.
For this reason, whether you point to a little stalk or a big pillar, a leper or a beautiful Xishi, things ribald or shady or things grotesque and strange, the Way makes them all into one. Their dividedness is their completeness; their completeness is their impairment. No thing is either complete or impaired, but all are made into one again. Only the man of far-reaching vision knows how to make them into one.
So he has no use [for categories], but relegates all to the constant. The constant is the useful; the useful is the passable; the passable is the successful; and with success, all is accomplished. He relies upon this alone, relies upon it and does not know he is doing so. This is called the Way. (note 3)
But to wear out your brain trying to make things into one without realizing that they are all the same - this is called "three in the morning." What do I mean by "three in the morning"? When the monkey trainer was handing out acorns, he said, "You get three in the morning and four at night." This made all the monkeys furious. "Well, then" he said, "you get four in the morning and three at night." The monkeys were all delighted. There was no change in the reality behind the words, and yet the monkeys responded with joy and anger. Let them, if they want to. So the sage harmonizes with both right and wrong and rests in Heaven the Equalizer (note 4). This is called walking two roads. (note 5)
Notes:
- This is a reference to the “Discourse on Indicating Things,” by Gongsun Long. For more information, see Stanford Encyclopedia of Philosophy, School of Names, Indicating and Names.
- A reference to the statements of Gongsun Long, "A white horse is not a horse". For more information see Stanford Encyclopedia of Philosophy, School of Names, para. 6.1 and para. 7.
- James Legge's translation: This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that) use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Dao.
- The principle of natural equality.
- "Two roads" means both are feasible; however, there are different opinions on what the "two" refers to. One explanation is to think that "two" refers to both yes and no. "Two roads" means both yes and no. The second explanation thinks that "Two" refers to things and me, and mainly refers to others and oneself whose arguments are opposite. Another explanation roughly believes that "two" refers to the state of mind of the individual and the worldly life, the "two roads" means that both the inner soul of the individual and the worldly life can be perfected. The above comments are based on this article: http://www.chinese.nsysu.edu.tw/uploads/chapter/file (Chinese)
See Also
Please find the Chinese text and English translation by James Legge below:
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