Chapter Twelve: General Summation -- The Eternal Significance of Xu, Yi, and Jing

Section 1: A Complete Cognitive System

Surveying this passage from Master Xun's "Jiebi" chapter, we can discern a complete and rigorous cognitive system:

The foundation of cognition: The mind. The mind is the organ of cognition, the sovereign of the body, and the ground of spiritual illumination.

The conditions of cognition: Xu, yi, and jing. Xu -- not letting existing knowledge impede the reception of new knowledge. Yi -- not letting multiple cognitive objects interfere with one another. Jing -- not letting chaotic mental activity disturb clear cognition.

The obstacles to cognition: Bi (obscuration). The sources of bi are manifold -- environmental, physiological, external force, distance, and psychological factors.

The goal of cognition: Great clarity and luminosity (da qingming). In the state of xu, yi, and jing, the mind attains da qingming -- all things can be seen, discussed, and properly placed.

The practice of cognition: Unity with the Way (yi yu dao). Concentrating attention on the fundamental Way, using the Way as the standard for observing and judging concrete things.

The effects of cognition: Uprightness and perspicacity. Unified with the Way, one is upright -- the will is correct and impartial. Verifying and assessing things, one is perspicacious -- judgment is clear and unerring.

The paradigm of cognition: The great person (da ren). Brightness rivaling the sun and moon, vastness filling the eight extremities; free from obscuration, sitting in one's chamber yet seeing to the four seas, dwelling in the present yet discoursing on the remote.

This system progresses from foundation to conditions, from obstacles to goals, from practice to effects, from paradigm to ultimate state -- each step follows upon the last, each link interlocks with the next, constituting the most systematic epistemology of the pre-Qin era.

Section 2: The Unity of Three Dimensions

Master Xun's xu, yi, and jing actually unify three dimensions of inquiry:

The epistemological dimension: How does one correctly know things$18 -- Through xu, yi, and jing, one attains da qingming.

The dimension of self-cultivation: How does one cultivate the mind and character$19 -- Through "guiding with principle, nourishing with clarity, letting nothing tip it over," one cultivates the state of xu, yi, and jing.

The political dimension: How does the sovereign govern the realm$20 -- Through "unity with the Way," one oversees all things; "without issuing directives, all things are accomplished."

These three dimensions are inseparable in Master Xun's thought. Correct cognition is the foundation of self-cultivation; self-cultivation is the prerequisite for governance; governance is the ultimate aim of cognition and cultivation. The three are one, constituting the complete expression of the pre-Qin Confucian ideal of "inner sagely and outer kingly" (nei sheng wai wang).

Section 3: The Internal Relationship Among Xu, Yi, and Jing

Though xu, yi, and jing can be discussed separately, they are intimately interrelated:

Xu is the prerequisite for yi. Only when the mind maintains openness and luminous clarity (xu) can it concentrate on a single object (yi). If the mind is filled with existing knowledge and prejudice, it cannot truly focus on the present cognitive object.

Yi is the condition for jing. Only when the mind is concentrated in a single direction (yi) can chaotic thoughts recede (jing). If the mind is directed toward multiple things simultaneously, stray thoughts naturally pour in, making stillness impossible.

Jing is the safeguard of xu. Only when the mind becomes still (jing) can the state of luminous openness (xu) be maintained. If the mind is disturbed by stray thoughts, existing knowledge and prejudice will seize the opportunity to rise, filling the mind's space and destroying its openness.

Therefore, xu, yi, and jing are mutually causal and mutually supporting: xu leads to yi, yi leads to jing, jing preserves xu -- forming a virtuous cycle. Within this cycle, the mind continuously deepens its openness, concentration, and stillness, ultimately attaining the state of da qingming.

Conversely, if this cycle is broken -- the mind fills up with "what has been stored" (loss of xu) -- attention scatters (loss of yi) -- stray thoughts proliferate (loss of jing) -- the mind becomes even more congested (further loss of xu) -- a vicious cycle forms. Within this cycle, the mind grows ever more obscured and chaotic, ultimately falling into the predicament of "deciding doubts with doubts."

Section 4: The Relationship Between the Mind and Principle

In Master Xun's cognitive theory, there is a concept of cardinal importance -- li (principle, reason).

"Therefore, guide it with principle; nourish it with clarity.""The sage gives free rein to his desires, embraces all his feelings, yet what governs them is principle."

Li plays a dual role here:

First, li is the force that guides the mind. "Guide it with principle" -- use reason to guide the mind. This indicates that the mind is not self-sufficient -- it needs the guidance of li to walk the correct path. Without li's guidance, the mind may be dominated by desires and emotions and go astray.

Second, li is the force that governs desires and emotions. "What governs them is principle" -- use li to govern desires and emotions. The sage is not devoid of desires and emotions but can use li to govern them, preventing them from spiraling out of control.

What is li$21 In Master Xun's thought, li encompasses at least the following dimensions:

First, the inherent patterns of things -- "the principle of things" (wu zhi li). Second, the ethical norms of society -- "the principle of ritual" (li zhi li). Third, the fundamental tenets of the great Way -- "the principle of the Way" (dao zhi li).

After the mind achieves da qingming through xu, yi, and jing, it can clearly perceive li -- including the principles of things, ethics, and the Way. Conversely, the perception of li further consolidates and deepens the mind's xu, yi, and jing -- because once one understands li, one is even less susceptible to prejudice, stray thoughts, and emotional disturbance.

Section 5: From "Knowing" to "Acting"

Master Xun said:

"To know the Way and thereby be perspicacious, to know the Way and thereby act upon it -- such a one embodies the Way."

After "knowing the Way" (understanding the Way), one must be able to "perceive clearly" (cha) and, beyond that, to "act" (xing). Knowing and perceiving clearly, knowing and acting -- only then is one truly "one who embodies the Way."

Here lies an important idea: cognition is not the endpoint; practice is. The finest cognition, if it cannot be translated into practice, is hollow; the profoundest truth, if it cannot be manifested in conduct, is useless.

The Master also placed similar emphasis:

"One may recite all three hundred poems of the Shi, but when entrusted with governance, one is unable to manage; when sent on a mission to the four quarters, one cannot respond independently. However much one has learned, what use is it$22" (Lunyu, "Zilu")

Even if one can recite all three hundred poems of the Shijing, if one cannot handle governance when assigned to it and cannot respond independently when sent on diplomatic missions -- then what good is all that learning$23

The value of knowledge lies in practice; the purpose of cognition lies in action -- this is a fundamental conviction of pre-Qin Confucian learning. Master Xun's concept of "one who embodies the Way" is its concentrated expression.

Section 6: The Eternal Inquiry of "Xu, Yi, and Jing"

Let us return to Master Xun's original inquiry:

"How does a person know$24 Through the mind. How does the mind know$25 Through xu, yi, and jing."

This inquiry has been posed and pondered anew throughout the two millennia and more since the pre-Qin era. For it touches upon the most fundamental questions of human cognition: by what right do we know$26 By what right is our cognition reliable$27 How do we ensure that our cognition is not obscured and distorted$28

These questions will never become obsolete, because bi is eternally present. So long as one is alive, one will have prejudices, emotions, vested interests, and cognitive limitations -- all sources of bi. And "dispelling obscuration" -- removing these coverings -- is a discipline without end.

Master Xun's greatness lies in this: he not only revealed the universal existence of bi but also pointed out a concrete path for "dispelling obscuration" -- xu, yi, and jing. This path, though concise, contains exceedingly rich practical wisdom.

Xu reminds us: always maintain an open mind; do not let existing knowledge and experience become shackles.

Yi reminds us: amid the world's complexity, maintain concentration; do not let trivial things scatter your mental energy.

Jing reminds us: amid the clamor and haste of the environment, maintain inner tranquility; do not let chaotic information and emotions disturb you.

These three reminders possess eternal value, regardless of the era or the environment.

Section 7: The Ultimate Destination of the Way of Governing the Mind

At the close of this text, Master Xun summed up:

"This is the way of governing the mind."

"Governing the mind" (zhi xin) -- governing and cultivating one's own mind. This is the fundamental point of departure for all cognitive activity, moral cultivation, and political governance.

When the mind is governed, the person is upright; when the person is upright, the family is regulated; when the family is regulated, the state is ordered; when the state is ordered, the realm is at peace. This is the fundamental conviction of pre-Qin Confucian learning. And the specific method for "governing the mind" is Master Xun's xu, yi, and jing.

The Daxue says:

"From the Son of Heaven down to the common people, all alike must take the cultivation of the person as the root."

From the Son of Heaven to the common people, without exception, all must take self-cultivation as the root. And the core of self-cultivation is cultivating the mind; the method of cultivating the mind is xu, yi, and jing.

This is a path that begins from the innermost depths of the individual mind and ultimately reaches to heaven, earth, and the cosmos. Its starting point is xu, yi, and jing; its destination is "great clarity and luminosity" -- "brightness rivaling the sun and moon, vastness filling the eight extremities."

On this path, every person can walk, and every person should walk. For "the mind cannot be coerced into changing its convictions" -- the mind's autonomy guarantees that every person possesses the potential to set foot upon this path.

And the ultimate destination of this path is just as Master Xun depicted it:

"Among all things, none that has form goes unseen; none that is seen goes undiscussed; none that is discussed loses its proper place."

Everything that has form can be seen; everything seen can be discussed; everything discussed finds its proper place -- this is the consummation of cognition, the consummation of cultivation, and the consummation of governance.

Section 8: The Inquiry Does Not End: How Does a Person Know$29

This essay draws toward its close, but the inquiry will not end.

"How does a person know$30" -- to this question, Master Xun gave his answer. But his answer is not a conclusion; it is the starting point of a new inquiry.

Why can some people achieve xu, yi, and jing while most cannot$31 Is it a difference of innate endowment, or of acquired cultivation$32

Why is bi so pervasive and so tenacious$33 Is it possible for a person to entirely eliminate all bi$34

Can da qingming truly be attained$35 Or is it merely an eternal ideal$36

"The mind cannot be coerced into changing its convictions" -- if the mind is truly completely autonomous, why do people still err and still fall under obscuration$37

To these inquiries, Master Xun may already have offered certain directional answers in his writings, but the final answers are perhaps to be left to each person who thinks earnestly, to explore and experience firsthand.

For, as Master Xun said:

"To know the Way and thereby be perspicacious, to know the Way and thereby act upon it -- such a one embodies the Way."

After knowing, one must perceive clearly; after knowing, one must act -- true understanding comes not from reading and thinking but from personal practice and experience.

Xu, yi, and jing is not a method that can be learned from books but a discipline that must be ceaselessly cultivated in the living of life. Every day, every moment, every thought is an opportunity for cultivation and a moment of testing.

In conclusion, let us close with this passage of profound solemnity from Master Xun:

"Boundless and vast -- who can know its limits$38 Towering and broad -- who can know its virtue$39 Seething and profuse -- who can know its form$40 Its brightness rivals the sun and moon; its vastness fills the eight extremities. Such a one is called the great person. How could he still be obscured$41"

Boundless and vast -- who can know its limits$42 Towering and broad -- who can know its virtue$43 Seething and profuse -- who can know its form$44 Brightness rivaling the sun and moon, vastness filling the eight extremities -- such a one is called the great person. How could he still be obscured$45

May every reader make progress along the path of xu, yi, and jing, drawing ever nearer to the state of "great clarity and luminosity."