A Deep Study of Xunzi's 'Jie Pi' Chapter: On the Cognitive Foundations of the Mind—Emptiness, Unity, and Tranquility
This paper provides an in-depth analysis of the core proposition in Xunzi's 'Jie Pi' concerning the nature of cognition: 'How does man know$41 By the mind. How does the mind know$42 By being empty, unified, and tranquil.' It systematically interprets the dialectical relationship and philosophical implications of 'emptiness' (xu), 'unity' (yi), and 'tranquility' (jing) in cognition, tracing their ancient intellectual origins to reveal the systematicity and sophistication of Pre-Qin cognitive theory.
Section 6: The Practical Significance of "Emptiness"
In Master Xunzi’s system, "Emptiness" (xu) is not just a cognitive concept but also a concept of practical cultivation (gongfu 工夫)—it points toward a mental state requiring continuous refinement and practice.
Master Xunzi says:
"Those who have not yet attained the Dao but seek the Dao are called Empty, Singular, and Still. Putting this into practice (zuo zhi 作之): then the one who needs the Dao will enter the Mind."
"Putting this into practice" (zuo zhi): When one puts this into practice, if one achieves "Emptiness," then the Dao will enter one's Mind (ren 人, read as ru 入). Here, "Emptiness" is an active effort of cultivation, not merely a passive cognitive state.
The Guanzi, in the Nei Ye (Inner Cultivation) chapter, offers similar discourse using the metaphor of a dwelling place (she 舍) for the Mind, emphasizing the importance of emptiness:
"The Mind in the body is the position of the ruler. The nine apertures (jiu qiong 九窍) have their duties, which are the divisions of the officials. When the Mind occupies its Way, the nine apertures follow the principles. If desires and pleasures abound and overflow, the eyes do not see colors, and the ears do not hear sounds. Therefore, it is said: If the superior departs from the Way, the inferior loses its function."
The Mind is like the ruler in a dwelling place, and the nine apertures are like officials in their respective posts. If the Mind is filled with desires and pleasures, the senses cannot function properly. This "abound and overflow" (chong yi 充益) is another expression of "allowing what is already stored to harm what is about to be received."
And again:
"The nature of the Mind is to seek advantage and peace, to be tranquil and settled. If it is not agitated, not disturbed, harmony will naturally form."
The Mind’s true nature seeks tranquility. Not agitating it, not disturbing it—this is also an expression of the cultivation of "Emptiness."
Therefore, the cultivation of "Emptiness" can be summarized in two aspects: First, "removing"—eliminating factors that interfere with cognition; Second, "guarding"—preserving the openness and clarity of the Mind. With removal and guarding proceeding together, one can truly achieve "not allowing what is already stored to harm what is about to be received."