Chapter 5: Examination of "Tài Dìng" (Perfect Settling)

Section 1: The Meaning of "Tài" (Peace/Great)

The character Tài (泰) has multiple meanings in pre-Qin texts.

Firstly, Tài means peace, tranquility, and stability. The I Ching, Hexagram Tài (Peace):

"Tài. Success. Pervasive penetration."

The commentary states:

"Tài, success, pervasive penetration. This is when Heaven and Earth communicate and the ten thousand things flow through one another; when the superior and the inferior communicate and their intentions align. The interior is Yang and the exterior is Yin; the interior is vigorous and the exterior is compliant; the interior is the superior person and the exterior is the petty person. The way of the superior person grows long, and the way of the petty person fades away."

The trigram of Tài is the state of communication between Heaven and Earth, alignment between superior and inferior, harmony between Yin and Yang—"The interior is vigorous and the exterior is compliant." This is the state of "Yǔ Tài Dìng." The inner universe is characterized by inner strength and outer softness; internal and external harmony, communication between Heaven and Earth—this is Tài.

Secondly, Tài means unobstructedness or fluency. The "flow through one another" in the commentary on Tài signifies this meaning. "Yǔ Tài Dìng" not only implies stillness but also unimpeded flow—the inner universe flows without obstruction or impediment.

Thirdly, Tài means vastness and ample allowance. Analects, Zilu:

"The Master said, 'The superior person is tranquil (Tài) and not arrogant; the petty person is arrogant and not tranquil.'"

Tài contrasts with arrogance (Jiāo); Tài is inner ample-ness, composure, and serenity; arrogance is outward display and superficiality. The Tài in "Yǔ Tài Dìng" is precisely this inner amplitude and composure.

Section 2: The Meaning of "Dìng" (Settled/Fixed)

The character Dìng (定) holds extremely important status in pre-Qin philosophy.

The Great Learning (Dà Xué, a later work influenced by pre-Qin teachings) states:

"Only after knowing where to rest does one attain settling (Dìng); only after settling does one attain tranquility (Jìng); only after tranquility does one attain ease (Ān); only after ease does one attain contemplation (Lǜ); only after contemplation does one attain attainment (Dé)."

This Dìng stands as the first achieved effect after "Knowing where to rest" (Zhī Zhǐ). Once the mind knows where it ought to stop, it can settle down.

However, Zhuangzi's Dìng differs from the Dìng in the Great Learning. The difference is crucial: Dà Xué's Dìng is followed by Jìng, Ān, Lǜ, and Dé—it still operates within the framework of intellectual reflection (Lǜ) and acquisition (Dé). Zhuangzi's "Tài Dìng," however, leads directly to "Heavenly Light"—it bypasses the mediation of "contemplation" and "attainment," leaping directly into the illumination of the Heavenly Dao.

This difference is significant. The cultivation in Dà Xué still operates within the intellectual framework—gaining knowledge or virtue through "contemplation." Zhuangzi’s cultivation aims to transcend this framework—it is not about gaining something through thought, but allowing the Heavenly Light to arise naturally through settling. This "Heavenly Light" is not intellectual light but the light of the Heavenly Dao itself.

Laozi Chapter 16, "Attain the utmost void, maintain the deepest stillness" (Zhì Xū Jí, Shǒu Jìng Dǔ), is most analogous to "Tài Dìng":

"Attain the utmost void, maintain the deepest stillness. The ten thousand things arise; I observe their return."

"Attain the utmost void" (Zhì Xū Jí) is the technique for achieving "Yǔ Tài" (Cosmic Amplitude)—making the inner universe empty to the utmost degree. "Maintain the deepest stillness" (Shǒu Jìng Dǔ) is the technique for achieving "Dìng"—maintaining this tranquility with firm sincerity. Together, they constitute "Tài Dìng."

Then, "The ten thousand things arise; I observe their return" (Wàn Wù Bìng Zuò, Wú Yǐ Guān Fù) is the effect of "Heavenly Light arising"—when the inner stillness reaches its peak, the generation and decay of all things naturally appear in contemplation, and the observer sees their "Return" (Fù) to the root. This clarity of "observing the return" is the "Heavenly Light."

Section 3: Synthesis of "Tài Dìng"

Combining Tài and Dìng into "Tài Dìng" means: the inner universe is tranquil, unimpeded, ample, and immovably settled.

This "Tài Dìng" is not a rigid or dead stillness, but a stillness full of vitality and unimpeded flow. It is like the depths of the sea—the surface may be turbulent, but the depths are silent and unmoving; yet this unmoving state is not that of stagnant water, but the profound stillness of the abyss, containing infinite power and potential.

Zhuangzi, Tian Dao (The Way of Heaven), states:

"When water is still, it clearly reflects eyebrows and beard; when level, it serves as a plumb line. Great artisans take it as a standard. If still water is clear, how much more so the spirit! The mind of the sage is still! It is the mirror of Heaven and Earth, the looking glass of the ten thousand things."

The stillness and clarity of water illustrate the image of "Tài Dìng." When the mind is as still as water, it can reflect all things—this is the mechanism by which "Heavenly Light" occurs.

Moreover, Zhuangzi, De Chong Fu (Virtue in Possession):

"No one gazes at himself in a running stream, but only in still water. Only stillness can settle all stillness."

The "stillness" (Zhǐ) of still water is precisely the "Settling" (Dìng) of "Tài Dìng." Only when one is settled and immovable (Zhǐ) can one settle all others (Zhǐ Zhòng Zhǐ). This too is a function of "Yǔ Tài Dìng."

Section 4: Comparison of "Tài Dìng" with Other Concepts of "Dìng" in Pre-Qin Philosophy

Various schools in the pre-Qin era discussed "Dìng" (Settling). Here we compare them:

"Dìng" in Guanzi, Nei Ye:

"When the settled mind is within, the ears and eyes are sharp, and the four limbs are firm; it can serve as the abode of essence (Jīng)."

And again:

"One who can be upright and can be still, can then attain settling. The settled mind is within, and the ears and eyes are sharp."

The Dìng of Guanzi requires "uprightness" (Zhèng) and "stillness" (Jìng) as prerequisites, yielding "sharp ears and eyes" as its effect. This logic perfectly matches the "Inner Settling → Outer Illumination" sequence of "Yǔ Tài Dìng Zhě, Fā Hū Tiān Guāng." "Settled mind within" (Dìng Xīn Zài Zhōng) is "Yǔ Tài Dìng," and "sharp ears and eyes" (Ěr Mǔ Cōng Míng) is one aspect of "Heavenly Light arising."

"Dìng" in Mencius:

Mencius, Gongsun Chou I:

"At forty, my mind was unshakeable (Bù Dòng Xīn)."

Mencius’s "unshakeable mind" is also a form of Dìng. However, Mencius's Dìng is based on the "Vast, Flowing Qi" (Hào Rán Zhī Qì):

"I am skilled at cultivating my Vast, Flowing Qi... When this Qi is supreme in its vastness and strength, if nourished uprightly and without harm, it fills the space between Heaven and Earth."

Mencius’s Dìng is a Dìng of robust fullness, characterized by upright Qi overflowing Heaven and Earth. Zhuangzi’s "Tài Dìng" is a Dìng of ethereal stillness and unimpeded flow, characterized by emptiness and freedom from blockage. Their orientations differ, but both point toward the settling of the inner mind.

The question is: Why the difference$25 Why does Zhuangzi follow the path of emptiness and stillness, while Mencius follows the path of robust strength$26

This must be understood from the fundamental positions of the two schools. Mencius inherits Confucian learning, regarding benevolence, righteousness, propriety, and wisdom as the essence of human nature; thus, his Dìng must be premised on filling the mind with benevolence and righteousness, resulting in a naturally strong and full spiritual demeanor. Zhuangzi inherits the learning of Laozi, taking emptiness and naturalness as the basis of the Heavenly Dao; thus, his Dìng must be premised on an empty mind, resulting in an ethereal and flowing demeanor.

Although they seem opposite, they share a common ground. Laozi Chapter 40 states:

"All things under Heaven are born of Being (Yǒu); Being is born of Non-being (Wú)."

Zhuangzi’s emptiness and stillness are Dìng on the level of "Non-being"; Mencius’s strength is Dìng on the level of "Being." Since "Being is born of Non-being," the Dìng of emptiness and stillness forms the foundation for the Dìng of strength. Only after achieving ethereal stillness (Tài Dìng) can one achieve robust fullness. This might be one path toward reconciling the two schools.

"Dìng" in Xunzi:

Xunzi, in Jie Bi (Dispelling Obscurity):

"The mind is the sovereign of the form, and the lord of spirit and illumination. It issues commands without receiving them. It restrains itself, makes itself act, takes itself away, seizes itself, moves itself, and stops itself. Thus, the mouth can be coerced to speak falsehoods, and the form can be coerced to bend or extend, but the mind cannot be coerced to change its intention. If it deems it right, it accepts; if it deems it wrong, it refuses. Therefore, it is said: The mind is receptive—what it selects is unrestricted, revealing itself spontaneously. What it takes in is diverse and vast, yet its ultimate feeling is not divided."

And further:

"To empty it, unify it, and quiet it—this is called Great Clarity and Brightness (Dà Qīng Míng)."

Xunzi’s "empty, unified, and still" (Xū Yī Ér Jìng) shares much affinity with Zhuangzi’s "Yǔ Tài Dìng." "Empty" means the mind is not obscured by preconceived knowledge; "Unified" means the mind focuses on one thing without scattering; "Still" means the mind is not disturbed by external things. When these three combine, one reaches the state of "Great Clarity and Brightness," which can be read in parallel with Zhuangzi’s "Heavenly Light."

However, Xunzi’s "empty, unified, and still" aims at "Knowing the Dao"—understanding, comprehending, and using the Dao to govern affairs. Zhuangzi’s "Yǔ Tài Dìng," however, aims at "Giving Rise to Heavenly Light"—allowing the Dao's natural radiance to manifest spontaneously, rather than deliberately trying to understand the Dao. This difference highlights the fundamental divergence in epistemology between Confucianism and Daoism.