An Exploration of Pre-Qin Philosophical Origins of "Those Whose Universes are Vast and Stable Emit the Light of Heaven" in Zhuangzi's "Geng Sang Chu"

General Preface

The philosophy of Zhuangzi is as profound as the sea, as deep as the abyss. Its writing is expansive and unrestrained, its principles mysterious and inexhaustible. The chapter Geng Sang Chu (庚桑楚), positioned at the end of the Outer Chapters and inheriting the core concerns of the Inner Chapters, contains the passage, "When the Universe is Perfectly Settled, It Gives Rise to Heavenly Light." This section has always been highly valued by readers of Zhuangzi. Consisting of only a few dozen characters, this passage encapsulates principles ascending to the Way of Heaven (Tiandao), penetrating human affairs, unifying inner nature (Xing), and expressing the totality of things (Wanwu). It is truly the crucial pivot point of Zhuangzi’s philosophy.

This article will depart from a pre-Qin perspective and an ancient perspective to conduct an in-depth, character-by-character study of this passage. All cited texts adhere to pre-Qin documents. All discussions are framed within the academic context of the pre-Qin period. The entire text will heavily quote passages from classics such as the Laozi, Zhuangzi, I Ching (Yijing), Shangshu, Shijing, Analects (Lunyu), Mencius (Mengzi), Guanzi, Xunzi, Han Feizi, Mozi, Guoyu, Zuo Zhuan, Lüshi Chunqiu, Heguanzi, and the Huangdi Sijing, striving to restore the original meaning of this passage within the pre-Qin intellectual world through the method of "interpreting the classics with classics" and "interpreting Zhuangzi with Zhuangzi."

The original text of this passage is as follows:

When the Universe is Perfectly Settled (Yǔ Tài Dìng), It Gives Rise to Heavenly Light (Fā Hū Tiān Guāng). When It Gives Rise to Heavenly Light, People See the Person (Rén Jiàn Qí Rén). If a person has cultivated (Xiū), then there is persistence (Héng); if there is persistence, people abandon him (Rén Shě Zhī), and Heaven assists him (Tiān Zhù Zhī). What people abandon is called the People of Heaven (Tiānmín); what Heaven assists is called the Son of Heaven (Tiānzǐ). The scholar learns what he cannot learn; the actor acts what he cannot act; the debater debates what he cannot debate. Knowing where to stop where one cannot know is the utmost (Zhì Yǐ). If there is one who does not immediately conform to this (Bù Jí Shì), the Heavenly Balance (Tiān Jūn) will defeat him.

This passage comes from the end of Zhuangzi, Chapter Geng Sang Chu, as part of the teachings Lao Dan (Laozi) imparted to Nanrong Chu. The entire passage can be divided into five layers of doctrinal meaning: First, the relationship between "Yǔ Tài Dìng" and "Tiān Guāng"—the ontological connection between inner stillness and outer illumination; Second, "Rén Jiàn Qí Rén"—the self-manifestation of the True Person; Third, "Xiū" and "Héng" and "Rén Shě" / "Tiān Zhù"—the constancy of cultivation and the encounter between Heaven and humanity; Fourth, the distinction of names between "Tiānmín" and "Tiānzǐ"—the positioning of the ultimate person within the Heaven-Human order; Fifth, the transcendence of "learning," "acting," "debating," and "knowing," and the judgment of "Tiān Jūn"—the transcendence of intellectual limits and the equilibrium of the Heavenly Dao.

Below, this article will dedicate extensive space to analyzing these five layers of meaning one by one.