Heaven Fire Tongren: Confucian-Daoist Dialogue and the Investigation of Ancient Spiritual Origins from a Pre-Qin Perspective

Section 2: Master Zhuangzi on "Making Things Equal" (Qí Wù) and Tóng Rén

Master Zhuangzi’s thought on "making things equal" provides an entirely new dimension for understanding the Way of Tóng Rén.

I. The Oneness of All Things

The Zhuangzi (Discussion on Making Things Equal) states:

"Heaven and Earth were produced together with me; the ten thousand things are one with me." (天地与我并生，而万物与我为一。)

Heaven and Earth were produced simultaneously with me, and all things are integrated with me. This is Zhuangzi’s most extreme expression of "Accord"—not just people according with people, but people according with things, and self according with Heaven and Earth—all existence is an indivisible whole.

If viewed from this perspective, the scope of Tóng Rén extends beyond interpersonal relationships to include relationships between humans and all things. The "Accord" of Heaven (Qian) and Fire (Li) is not an external cooperation between two independent entities, but an internal harmony of things that are fundamentally one.

"The Great Mass exhales qi, and this is called wind. When it does not move, it is silent. When it moves, all its myriad apertures whistle and roar... A gentle breeze brings minor harmony; a rushing gale brings great harmony; when a fierce wind stops, all apertures become void." (Zhuangzi, Discussion on Making Things Equal)

The qi exhaled by the Great Mass is wind. Wind blows through various apertures, producing different sounds—though these sounds are vastly different, they all come from the same current of wind. The different opinions, standpoints, and perspectives of people are also like these sounds—superficially different, but rooted in the same source (the Dao) deep down.

II. The Dissolution of "Right" and "Wrong"

Zhuangzi further asks: What is the fundamental reason people cannot achieve "Accord"$6

"There is nothing that is not another's (that is not 'that'); there is nothing that is not one's own (that is not 'this'). From the perspective of 'that,' one cannot see; from the perspective of 'this,' one knows it. Thus it is said: 'That' arises from 'This,' and 'This' is dependent on 'That.' This is the dialectic of immediate generation. Yet, the immediate generation is immediate death, and immediate death is immediate generation. The immediately right is immediately wrong, and the immediately wrong is immediately right. From 'this' follows 'not-this,' and from 'not-this' follows 'this.' Therefore, the sage does not rely on these, but illuminates them by Heaven. He follows 'this,' and 'this' is 'that,' and 'that' is 'this.' Both 'that' and 'this' have their own right and wrong. In the end, is there really 'that' and 'this'$7 In the end, is there really no 'that' and 'no 'this'$8 When 'that' and 'this' cannot find their counterpart, this is called the pivot of the Dao. When the pivot first grasps the center of the ring, it can respond to infinity." (Zhuangzi, Discussion on Making Things Equal)

"Right" (shì) and "Wrong" (fēi) are relative—what I consider "right," others may see as "wrong"; what I consider "wrong," others may see as "right." If one clings to one's own standard of "right and wrong," one will always be in opposition to others and can never achieve Tóng Rén.

Zhuangzi's solution is to "illuminate them by Heaven" (zhào zhī yú tiān)—not judging by man-made standards of right and wrong, but observing from the perspective of the Way of Heaven. From the perspective of the Heavenly Way, all "right and wrong" are relative and transient—transcending "right and wrong" leads to the "pivot of the Dao" (Dào zhōu), which can "respond to infinity."

This thought deeply resonates with the image of Tóng Rén: "Heaven and Fire gather in accord." Heaven (Qian) is above, representing the highest, transcendent perspective. From Heaven's perspective, all earthly differences and conflicts are insignificant. When people can "illuminate by Heaven"—elevate their perspective to the height of Heaven—they can transcend narrow debates of "right and wrong" and achieve true Tóng Rén.

III. "Sitting and Forgetting" (Zuò Wàng) and Tóng Rén

In the dialogue described by Zhuangzi concerning Yan Hui's progress, the following exchange occurs:

Yan Hui said, "I have made progress." Confucius asked, "How so$9" Yan Hui replied, "I have forgotten benevolence and righteousness." Confucius said, "That is good, but not enough." On another day, Yan Hui returned and said, "I have made progress." Confucius asked, "How so$10" Yan Hui replied, "I have forgotten rites and music." Confucius said, "That is good, but not yet enough." On another day, Yan Hui returned and said, "I have made progress." Confucius asked, "How so$11" Yan Hui replied, "I have forgotten sitting and forgetting." Confucius exclaimed, "How do you mean, sitting and forgetting$12" Yan Hui replied, "I cast aside my limbs and torso, cast aside my hearing and sight, left my form and knowledge, and merged with the Great Flow (Dà Tōng). This is what I mean by sitting and forgetting." Confucius said, "If you merge, you are without attachment; if you transform, you are without constancy. Truly, you are worthy! I ask to follow you." (Zhuangzi, The Great and Venerable Teacher)

"Merging with the Great Flow" (tóng yú dà tōng)—unifying with that infinite, unobstructed Dao. This is Zhuangzi's version of Tóng Rén—not accord between people, but the person's accord with the Dao; not accord achieved through rites and education, but accord achieved through "sitting and forgetting" (letting go of all attachments).

"Casting aside limbs and torso, casting aside hearing and sight, leaving form and discarding knowledge"—letting go of attachment to the body, knowledge, and form. When all attachments are let go, one returns to the original state—identical with the Dao. In this state of oneness with the Dao, the barriers between people naturally dissolve—because the distinction between "you" and "me" was merely an illusion created by attachment.

Although this idea is extreme, it reveals a deep problem in the Way of Tóng Rén: the fundamental reason people cannot truly "accord" is "self-attachment" (wǒ zhí)—everyone clings to their own body, knowledge, position, and interests, thus becoming trapped in their own enclosure, separated from others. To achieve true Tóng Rén, one must, to some extent, let go of self-attachment—not necessarily reaching the extreme state of "sitting and forgetting" described by Zhuangzi, but at least being able to temporarily transcend personal limitations to understand and accept others with a broader heart.