The following is the text of Chapter 2 Section 5 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017), with some minor changes.
Chapter 2, Section 5
Everything has its "that", everything has its "this". From the point of view of "that" you cannot see it, but through understanding you can know it. (note 1) So I say, "that" comes out of "this" and "this" depends on "that" - which is to say that "this" and "that" give birth to each other.
But where there is birth there must be death; where there is death there must be birth. Where there is acceptability there must be unacceptability; where there is unacceptability there must be acceptability. Where there is recognition of right there must be recognition of wrong; where there is recognition of wrong there must be recognition of right.
Therefore the sage does not proceed in such a way, but illuminates all in the light of Heaven. (note 2) He too recognizes a "this", but a "this" which is also a "that", a "that" which is also "this". His "that" has both a right and a wrong in it; his "this" too has both a right and a wrong in it. So, in fact, does he still have a "this" and "that"? Or does he in fact no longer have a "this" and "that"? (note 3)
A state in which "this" and "that" no longer find their opposites is called the hinge of the Way. (note 4) When the hinge is fitted into the socket, it can respond endlessly. Its right then is a single endlessness and its wrong too is a single endlessness. So I say, the best thing is to use clarity. (note 5)
Notes:
- When one categorises an event as "that", and particularly when one is critical of that event, then one cannot really understand "that". When one can see the event not from "this" and "that", then one can better understand the event as it is.
- Heaven or the Chinese character 天 tian for Zhuangzi means Nature or the Way or Dao.
- If Zhuangzi had asked the question only in the first way "does he still have a 'this' and 'that'?" Some people could interpret that to be a question that invites a no answer. That is why he asks the question in two ways.
- The Chinese character for hinge (樞 shū) means door hinge or centre position as in the centre of a wheel. When one can see the situation not from "this" and "that", then it is as if one sees the situation from the centre of the wheel, where the rim represents the different viewpoints and arguments. The concept (of not seeing things as "this" and "that") was implied in section 1 when the teacher Ziqi of South Wall was described to have lost his companion. When one considers oneself as "this", then "that" becomes one's companion.
- James Legge's translation: They have not found their point of correspondency which is called the pivot of the Dao. As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views; without end to those affirming, and without end to those denying. Therefore I said, 'There is nothing like the proper light (of the mind).'
See Also
Please find the Chinese text and English translation by James Legge below:
