On Levelling All Things by Chuang Tse

On Levelling All Things

Tsech’i of Nankuo sat leaning on a low table. Gazing up to heaven, he sighed and looked as though he had lost his mind.

Yench’eng Tseyu, who was standing by him, exclaimed, “What are you thinking about that your body should become thus like dead wood, your mind like burnt-out cinders? Surely the man now leaning on the table is not he who was here just now.”

“My friend,” replied Tsech’i, “your question is apposite. Today I have lost my Self…. Do you understand? … Perhaps you only know the music of man, and not that of Earth. Or even if you have heard the music of Earth, perhaps you have not heard the music of Heaven.”

“Pray explain,” said Tseyu.

“The breath of the universe,” continued Tsech’i, “is called wind. At times, it is inactive. But when active, all crevices resound to its blast. Have you never listened to its deafening roar?

“Caves and dells of hill and forest, hollows in huge trees of many a span in girth — some are like nostrils, and some like mouths, and others like ears, beam-sockets, goblets, mortars, or like pools and puddles. And the wind goes rushing through them, like swirling torrents or singing arrows, bellowing, sousing, trilling, wailing, roaring, purling, whistling in front and echoing behind, now soft with the cool blow, now shrill with the whirlwind, until the tempest is past and silence reigns supreme. Have you never witnessed how the trees and objects shake and quake, and twist and twirl?”

“Well, then,” enquired Tseyu, “since the music of Earth consists of hollows and apertures, and the music of man of pipes and flutes, of what consists the music of Heaven?”

“The effect of the wind upon these various apertures,” replied Tsech’i, “is not uniform, but the sounds are produced according to their individual capacities. Who is it that agitates their breasts?

“Great wisdom is generous; petty wisdom is contentious. Great speech is impassioned, small speech cantankerous.

“For whether the soul is locked in sleep or whether in waking hours the body moves, we are striving and struggling with the immediate circumstances. Some are easy-going and leisurely, some are deep and cunning, and some are secretive. Now we are frightened over petty fears, now disheartened and dismayed over some great terror. Now the mind flies forth like an arrow from a cross-bow, to be the arbiter of right and wrong. Now it stays behind as if sworn to an oath, to hold on to what it has secured. Then, as under autumn and winter’s blight, comes gradual decay, and submerged in its own occupations, it keeps on running its course, never to return. Finally, worn out and imprisoned, it is choked up like an old drain, and the failing mind shall not see light again {8}.

“Joy and anger, sorrow and happiness, worries and regrets, indecision and fears, come upon us by turns, with everchanging moods, like music from the hollows, or like mushrooms from damp. Day and night they alternate within us, but we cannot tell whence they spring. Alas! Alas! Could we for a moment lay our finger upon their very Cause?

“But for these emotions I should not be. Yet but for me, there would be no one to feel them. So far we can go; but we do not know by whose order they come into play. It would seem there was a soul; {9} but the clue to its existence is wanting. That it functions is credible enough, though we cannot see its form. Perhaps it has inner reality without outward form.

“Take the human body with all its hundred bones, nine external cavities and six internal organs, all complete. Which part of it should I love best? Do you not cherish all equally, or have you a preference? Do these organs serve as servants of someone else? Since servants cannot govern themselves, do they serve as master and servants by turn? Surely there is some soul which controls them all.

“But whether or not we ascertain what is the true nature of this soul, it matters but little to the soul itself. For once coming into this material shape, it runs its course until it is exhausted. To be harassed by the wear and tear of life, and to be driven along without possibility of arresting one’s course, — is not this pitiful indeed? To labor without ceasing all life, and then, without living to enjoy the fruit, worn out with labor, to depart, one knows not whither, — is not this a just cause for grief?”

“Men say there is no death — to what avail? The body decomposes, and the mind goes with it. Is this not a great cause for sorrow? Can the world be so dull as not to see this? Or is it I alone who am dull, and others not so?”

Now if we are to be guided by our prejudices, who shall be without a guide? What need to make comparisons of right and wrong with others? And if one is to follow one’s own judgments according to his prejudices, even the fools have them! But to form judgments of right and wrong without first having a mind at all is like saying, “I left for Yu:eh today, and got there yesterday.” Or, it is like assuming something which does not exist to exist. The (illusions of) assuming something which does not exist to exist could not be fathomed even by the divine Yu:; how much less could we?

For speech is not mere blowing of breath. It is intended to say some thing, only what it is intended to say cannot yet be determined. Is there speech indeed, or is there not? Can we, or can we not, distinguish it from the chirping of young birds?

How can Tao be obscured so that there should be a distinction of true and false? How can speech be so obscured that there should be a distinction of right and wrong? {10} Where can you go and find Tao not to exist? Where can you go and find that words cannot be proved? Tao is obscured by our inadequate understanding, and words are obscured by flowery expressions. Hence the affirmations and denials of the Confucian and Motsean {11} schools, each denying what the other affirms and affirming what the other denies. Each denying what the other affirms and affirming what the other denies brings us only into confusion.

There is nothing which is not this; there is nothing which is not that. What cannot be seen by what (the other person) can be known by myself. Hence I say, this emanates from that; that also derives from this. This is the theory of the interdependence of this and that (relativity of standards).

Nevertheless, life arises from death, and vice versa. Possibility arises from impossibility, and vice versa. Affirmation is based upon denial, and vice versa. Which being the case, the true sage rejects all distinctions and takes his refuge in Heaven (Nature). For one may base it on this, yet this is also that and that is also this. This also has its ‘right’ and ‘wrong’, and that also has its ‘right’ and ‘wrong.’ Does then the distinction between this and that really exist or not? When this (subjective) and that (objective) are both without their correlates, that is the very ‘Axis of Tao.’ And when that Axis passes through the center at which all Infinities converge, affirmations and denials alike blend into the infinite One. Hence it is said that there is nothing like using the Light.

To take a finger in illustration of a finger not being a finger is not so good as to take something which is not a finger to illustrate that a finger is not a finger. To take a horse in illustration of a horse not being a horse is not so good as to take something which is not a horse to illustrate that a horse is not a horse {12}. So with the universe which is but a finger, but a horse. The possible is possible: the impossible is impossible. Tao operates, and the given results follow; things receive names and are said to be what they are. Why are they so? They are said to be so! Why are they not so? They are said to be not so! Things are so by themselves and have possibilities by themselves. There is nothing which is not so and there is nothing which may not become so.

Therefore take, for instance, a twig and a pillar, or the ugly person and the great beauty, and all the strange and monstrous transformations. These are all levelled together by Tao. Division is the same as creation; creation is the same as destruction. There is no such thing as creation or destruction, for these conditions are again levelled together into One.

Only the truly intelligent understand this principle of the levelling of all things into One. They discard the distinctions and take refuge in the common and ordinary things. The common and ordinary things serve certain functions and therefore retain the wholeness of nature. From this wholeness, one comprehends, and from comprehension, one to the Tao. There it stops. To stop without knowing how it stops — this is Tao.

But to wear out one’s intellect in an obstinate adherence to the individuality of things, not recognizing the fact that all things are One, — that is called “Three in the Morning.” What is “Three in the Morning?” A keeper of monkeys said with regard to their rations of nuts that each monkey was to have three in the morning and four at night. At this the monkeys were very angry. Then the keeper said they might have four in the morning and three at night, with which arrangement they were all well pleased. The actual number of nuts remained the same, but there was a difference owing to (subjective evaluations of) likes and dislikes. It also derives from this (principle of subjectivity). Wherefore the true Sage brings all the contraries together and rests in the natural Balance of Heaven. This is called (the principle of following) two courses (at once).

The knowledge of the men of old had a limit. When was the limit? It extended back to a period when matter did not exist. That was the extreme point to which their knowledge reached. The second period was that of matter, but of matter unconditioned (undefined). The third epoch saw matter conditioned (defined), but judgments of true and false were still unknown. When these appeared, Tao began to decline. And with the decline of Tao, individual bias (subjectivity) arose.

Besides, did Tao really rise and decline? {13} In the world of (apparent) rise and decline, the famous musician Chao Wen did play the string instrument; but in respect to the world without rise and decline, Chao Wen did not play the string instrument. When Chao Wen stopped playing the string instrument, Shih K’uang (the music master) laid down his drum-stick (for keeping time), and Hueitse (the sophist) stopped arguing, they all understood the approach of Tao. These people are the best in their arts, and therefore known to posterity. They each loved his art, and wanted to excel in his own line. And because they loved their arts, they wanted to make them known to others. But they were trying to teach what (in its nature) could not be known. Consequently Hueitse ended in the obscure discussions of the “hard” and “white”; and Chao Wen’s son tried to learn to play the stringed instrument all his life and failed. If this may be called success, then I, too, have succeeded. But if neither of them could be said to have succeeded, then neither I nor others have succeeded. Therefore the true Sage discards the light that dazzles and takes refuge in the common and ordinary. Through this comes understanding.

Suppose here is a statement. We do not know whether it belongs to one category or another. But if we put the different categories in one, then the differences of category cease to exist. However, I must explain. If there was a beginning, then there was a time before that beginning, and a time before the time which was before the time of that beginning. If there is existence, there must have been non-existence. And if there was a time when nothing existed, then there must have been a time when even nothing did not exist. All of a sudden, nothing came into existence. Could one then really say whether it belongs to the category of existence or of non-existence? Even the very words I have just now uttered, — I cannot say whether they say something or not.

There is nothing under the canopy of heaven greater than the tip of a bird’s down in autumn, while the T’ai Mountain is small. Neither is there any longer life than that of a child cut off in infancy, while P’eng Tsu himself died young. The universe and I came into being together; I and everything therein are One.

If then all things are One, what room is there for speech? On the other hand, since I can say the word ‘one’ how can speech not exist? If it does exist, we have One and speech — two; and two and one — three {14} from which point onwards even the best mathematicians will fail to reach (the ultimate); how much more then should ordinary people fail?

Hence, if from nothing you can proceed to something, and subsequently reach there, it follows that it would be still easier if you were to start from something. Since you cannot proceed, stop here. Now Tao by its very nature can never be defined. Speech by its very nature cannot express the absolute. Hence arise the distinctions. Such distinctions are: “right” and “left,” “relationship” and “duty,” “division” and “discrimination, “emulation and contention. These are called the Eight Predicables.

Beyond the limits of the external world, the Sage knows that it exists, but does not talk about it. Within the limits of the external world, the Sage talks but does not make comments. With regard to the wisdom of the ancients, as embodied in the canon of Spring and Autumn, the Sage comments, but does not expound. And thus, among distinctions made, there are distinctions that cannot be made; among things expounded, there are things that cannot be expounded.

How can that be? it is asked. The true Sage keeps his knowledge within him, while men in general set forth theirs in argument, in order to convince each other. And therefore it is said that one who argues does so because he cannot see certain points.

Now perfect Tao cannot be given a name. A perfect argument does not employ words. Perfect kindness does not concern itself with (individual acts of) kindness {15}. Perfect integrity is not critical of others {16} Perfect courage does not push itself forward.

For the Tao which is manifest is not Tao. Speech which argues falls short of its aim. Kindness which has fixed objects loses its scope. Integrity which is obvious is not believed in. Courage which pushes itself forward never accomplishes anything. These five are, as it were, round (mellow) with a strong bias towards squareness (sharpness). Therefore that knowledge which stops at what it does not know, is the highest knowledge.

Who knows the argument which can be argued without words, and the Tao which does not declare itself as Tao? He who knows this may be said to enter the realm of the spirit {17}. To be poured into without becoming full, and pour out without becoming empty, without knowing how this is brought about, — this is the art of “Concealing the Light.”

Of old, the Emperor Yao said to Shun, “I would smite the Tsungs, and the Kueis, and the Hsu:-aos. Since I have been on the throne, this has ever been on my mind. What do you think?”

“These three States,” replied Shun, “lie in wild undeveloped regions. Why can you not shake off this idea? Once upon a time, ten suns came out together, and all things were illuminated thereby. How much greater should be the power of virtue which excels the suns?”

Yeh Ch’u:eh asked Wang Yi, saying, “Do you know for certain that all things are the same?”

“How can I know?” answered Wang Yi. “Do you know what you do not know?”

“How can I know!” replied Yeh Ch’u:eh. “But then does nobody know?”

“How can I know?” said Wang Yi. “Nevertheless, I will try to tell you. How can it be known that what I call knowing is not really not knowing and that what I call not knowing is not really knowing? Now I would ask you this, If a man sleeps in a damp place, he gets lumbago and dies. But how about an eel? And living up in a tree is precarious and trying to the nerves. But how about monkeys? Of the man, the eel, and the monkey, whose habitat is the right one, absolutely? Human beings feed on flesh, deer on grass, centipedes on little snakes, owls and crows on mice. Of these four, whose is the right taste, absolutely? Monkey mates with the dog-headed female ape, the buck with the doe, eels consort with fishes, while men admire Mao Ch’iang and Li Chi, at the sight of whom fishes plunge deep down in the water, birds soar high in the air, and deer hurry away. Yet who shall say which is the correct standard of beauty? In my opinion, the doctrines of humanity and justice and the paths of right and wrong are so confused that it is impossible to know their contentions.”

“If you then,” asked Yeh Ch’u:eh, “do not know what is good and bad, is the Perfect Man equally without this knowledge?”

“The Perfect Man,” answered Wang Yi, “is a spiritual being. Were the ocean itself scorched up, he would not feel hot. Were the great rivers frozen hard, he would not feel cold. Were the mountains to be cleft by thunder, and the great deep to be thrown up by storm, he would not tremble with fear. Thus, he would mount upon the clouds of heaven, and driving the sun and the moon before him, pass beyond the limits of this mundane existence. Death and life have no more victory over him. How much less should he concern himself with the distinctions of profit and loss?”

Chu: Ch’iao addressed Ch’ang Wutse as follows: “I heard Confucius say, ‘The true Sage pays no heed to worldly affairs. He neither seeks gain nor avoids injury. He asks nothing at the hands of man and does not adhere to rigid rules of conduct. Sometimes he says something without speaking and sometimes he speaks without saying anything. And so he roams beyond the limits of this mundane world.

‘These,’ commented Confucius, ‘are futile fantasies.’ But to me they are the embodiment of the most wonderful Tao. What is your opinion?”

“These are things that perplexed even the Yellow Emperor,” replied Ch’ang Wutse. “How should Confucius know? You are going too far ahead. When you see a hen’s egg, you already expect to hear a cock crow. When you see a sling, you are already expected to have broiled pigeon. I will say a few words to you at random, and do you listen at random.

“How does the Sage seat himself by the sun and moon, and hold the universe in his grasp? He blends everything into one harmonious whole, rejecting the confusion of this and that. Rank and precedence, which the vulgar sedulously cultivate, the Sage stolidly ignores, amalgamating the disparities of ten thousand years into one pure mold. The universe itself, too, conserves and blends all in the same manner.

“How do I know that love of life is not a delusion after all? How do I know but that he who dreads death is not as a child who has lost his way and does not know his way home?

“The Lady Li Chi was the daughter of the frontier officer of Ai. When the Duke of Chin first got her, she wept until the bosom of her dress was drenched with tears. But when she came to the royal residence, shared with the Duke his luxurious couch, and ate rich food, she repented of having wept. How then do I know but that the dead may repent of having previously clung to life?

“Those who dream of the banquet, wake to lamentation and sorrow. Those who dream of lamentation and sorrow wake to join the hunt. While they dream, they do not know that they are dreaming. Some will even interpret the very dream they are dreaming; and only when they awake do they know it was a dream. By and by comes the great awakening, and then we find out that this life is really a great dream. Fools think they are awake now, and flatter themselves they know — this one is a prince, and that one is a shepherd. What narrowness of mind! Confucius and you are both dreams; and I who say you are dreams — I am but a dream myself. This is a paradox. Tomorrow a Sage may arise to explain it; but that tomorrow will not be until ten thousand generations have gone by. Yet you may meet him around the corner.

“Granting that you and I argue. If you get the better of me, and not I of you, are you necessarily right and I wrong? Or if I get the better of you and not you of me, am I necessarily right and you wrong? Or are we both partly right and partly wrong? Or are we both wholly right and wholly wrong? You and I cannot know this, and consequently we all live in darkness.

“Whom shall I ask as arbiter between us? If I ask someone who takes your view, he will side with you. How can such a one arbitrate between us? If I ask someone who takes my view, he will side with me. How can such a one arbitrate between us? If I ask someone who differs from both of us, he will be equally unable to decide between us, since he differs from both of us. And if I ask someone who agrees with both of us, he will be equally unable to decide between us, since he agrees with both of us. Since then you and I and other men cannot decide, how can we depend upon another? The words of arguments are all relative; if we wish to reach the absolute, we must harmonize them by means of the unity of God, and follow their natural evolution, so that we may complete our allotted span of life.

“But what is it to harmonize them by means of the unity of God? It is this. The right may not be really right. What appears so may not be really so. Even if what is right is really right, wherein it differs from wrong cannot be made plain by argument. Even if what appears so is really so, wherein it differs from what is not so also cannot be made plain by argument.

“Take no heed of time nor of right and wrong. Passing into the realm of the Infinite, take your final rest therein.”

The Penumbra said to the Umbra, “At one moment you move: at another you are at rest. At one moment you sit down: at another you get up. Why this instability of purpose?”

“Perhaps I depend,” replied the Umbra, “upon something which causes me to do as I do; and perhaps that something depends in turn upon something else which causes it to do as it does. Or perhaps my dependence is like (the unconscious movements) of a snake’s scales or of a cicada’s wings. How can I tell why I do one thing, or why I do not do another?”

Once upon a time, I, Chuang Chou {18}, dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was Chou. Soon I awaked, and there I was, veritably myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man. Between a man and a butterfly there is necessarily a distinction. The transition is called the transformation of material things