Chapter Three: Yi -- Do Not Let That One Impede This One

Section 1: The Dialectic of "Multiplicity" and "Unity"

Following xu, Master Xun discussed yi (unity):

"The mind has never not been engaged with multiple things; yet there is what is called yi (unity)." (xin wei chang bu liang ye, ran er you suo wei yi)

Liang means engaging simultaneously with multiple objects of cognition. The mind never attends to only one object; it always faces multiple streams of information and objects at once. This is the mind's natural condition. Yet upon the premise that "the mind has never not been engaged with multiple things," Master Xun put forward the requirement of yi.

"The mind is born with the capacity to know; knowing produces differentiation; differentiation means simultaneously cognizing multiple things; simultaneously cognizing multiple things is 'multiplicity' (liang). Yet there is what is called yi: not letting that one impede this one -- this is called yi."

Parsing layer by layer:

First layer: "The mind is born with the capacity to know" -- the mind inherently possesses cognitive capacity.

Second layer: "Knowing produces differentiation" -- cognitive activity generates discriminative awareness of different objects.

Third layer: "Differentiation means simultaneously cognizing multiple things" -- what we call "differentiation" is the simultaneous cognition of multiple distinct objects.

Fourth layer: "Simultaneously cognizing multiple things is 'multiplicity'" -- attending to multiple objects at once is liang.

Fifth layer: "Yet there is what is called yi" -- yet the mind still requires yi.

Sixth layer: "Not letting that one impede this one -- this is called yi" -- not allowing the cognition of one object to interfere with the cognition of another: this is yi.

Here, yi does not mean "knowing only one thing" but rather "concentrating on the one thing presently being known." Though the mind faces multiple objects simultaneously, when cognizing a particular object it can focus its attention without being disrupted by the others -- this is yi.

Section 2: Why Does "That One" Impede "This One"$19

This is a question well worth deep reflection.

In everyday experience, we commonly find that when we attend to many things at once, we do none of them well; yet when we concentrate wholeheartedly on one thing, we often achieve the best results. This experience is the concrete manifestation of "that one impeding this one."

Master Xun cited the Shijing (Book of Songs) to illustrate this principle:

"The Shi says: 'Picking, picking the ear-grass, it does not fill my tilted basket. Alas, I think of my beloved -- I set the basket down by the broad road.' The tilted basket is easy to fill, the ear-grass easy to gather; yet she could not manage it because her mind was divided."

This poem comes from the "Juan Er" section of "Zhou Nan" in the Shijing. The woman in the poem is simultaneously picking ear-grass and longing for her husband who has traveled far. The basket is so easy to fill, the ear-grass so easy to gather, yet because her mind is preoccupied, she cannot complete even this simple task -- she sets the basket by the roadside and stops picking altogether.

Master Xun used this example to vividly illustrate how er (a divided mind) impedes cognition and action. The woman's mind is simultaneously occupied by two matters -- picking ear-grass and longing for her beloved -- with the result that neither can be done well.

This is a classic case of "that one impeding this one": the longing for her beloved ("that one") obstructs the task of picking ear-grass ("this one").

Section 3: The Deeper Meaning of "Yi": The Way of Refinement and Unity

Master Xun went on to extend the principle of yi into a broader domain:

"Therefore it is said: when the mind is scattered, it cannot truly know; when it is tilted, it cannot be precise; when it is divided, it falls into doubt and confusion."

If the mind is scattered (zhi, "branching"), it cannot truly know. If the mind is tilted (qing), it cannot be precise. If the mind is divided (er), it will fall into doubt and confusion.

Zhi -- like the branching of a tree, with force dispersed in multiple directions, each direction receiving insufficient force.

Qing -- like a tilted vessel, its center of gravity shifted, unable to maintain stability.

Er -- like riding two horses at once, torn between left and right, unable to advance or retreat.

These three states -- branching, tilting, dividing -- are each the opposite of yi, and each leads to cognitive failure.

The Shangshu (Book of Documents) contains a passage of supreme importance that resonates deeply with Master Xun's yi:

"The human mind is perilous; the mind of the Way is subtle. Be refined, be unified; faithfully hold to the center." (Shangshu, "Da Yu Mo")

Master Xun also cited this passage in his text, demonstrating its importance in pre-Qin thought. "Be refined, be unified" (wei jing wei yi) -- only through refinement and unity can one grasp "the subtlety of the mind of the Way." "Refined" (jing) and "unified" (yi) are intimately connected: jing is purity and precision; yi is singularity and coherence. The way of jing-yi is precisely Master Xun's yi.

It is worth noting that when Master Xun cited this passage, he said:

"Therefore the Dao Jing (Classic of the Way) says: 'The human mind is perilous; the mind of the Way is subtle.' The critical juncture (ji) between the perilous and the subtle -- only the luminous gentleman can discern it."

He attributed this passage to a text called the "Dao Jing," indicating that in Master Xun's era this passage was regarded as belonging to a canonical text by that name. "The critical juncture between the perilous and the subtle" -- the fine boundary between "perilous" and "subtle" -- only the wise gentleman can discern and grasp it. The ji here denotes the pivot, the crucial moment when a thing is about to change but has not yet done so.

Why can only the "luminous gentleman" perceive "the critical juncture between the perilous and the subtle"$20 Because this requires extreme concentration and unity of mind -- if the mind is scattered, tilted, or divided, it simply cannot detect such a fine distinction.

Section 4: Resonances of "Yi" in Pre-Qin Texts

The concept of yi was not the invention of Master Xun alone but a widely present theme in pre-Qin thought.

The Master on "threading through with one":

"The Master said: 'Shen! My Way is threaded through with one.' Zengzi said: 'Yes.' After the Master departed, his disciples asked: 'What did he mean$21' Zengzi said: 'The Master's Way is nothing but conscientiousness (zhong) and empathy (shu).'" (Lunyu, "Li Ren")

The Master's Way could be threaded through all things with a single principle -- and that principle was zhong-shu (conscientiousness and empathy). "Threaded through with one" (yi yi guan zhi) is the embodiment of yi in the domain of moral practice. Not one principle here, another there, but one fundamental principle pervading everything from beginning to end.

The Zhongyong (Doctrine of the Mean) on "sincerity" (cheng):

"Sincerity is the Way of Heaven; becoming sincere is the Way of humanity. The sincere person hits the mark without effort, grasps it without deliberation, naturally and at ease accords with the Way -- such is the sage. The one who strives for sincerity selects the good and holds to it firmly."

One of the core meanings of cheng is undivided singularity. "Selecting the good and holding to it firmly" -- once one has chosen the good, adhering to it unwaveringly -- this is precisely the concrete unfolding of yi in moral cultivation.

The Most High (Laozi) on "embracing the one":

"Can you embrace the one with your soul and not let it stray$22" (Daodejing, Chapter 10)

"Of old, those that attained the one: Heaven attained the one and became clear; Earth attained the one and became tranquil; spirits attained the one and became numinous; valleys attained the one and became full; all things attained the one and were born; lords and kings attained the one and became the standard of the world." (Daodejing, Chapter 39)

"The sage embraces the one and becomes the model for the world." (Daodejing, Chapter 22)

The Most High (Laozi) repeatedly emphasized the importance of "the one." "Embracing the one" (bao yi) -- holding fast to the unified Way -- is the sage's fundamental rule. Heaven, earth, and all things are each able to fulfill their function because each has "attained the one" -- attained and held fast to that fundamental unity.

The Guanzi, "Neiye" on "the one":

"One thing that can transform is called spirit; one affair that can adapt is called wisdom. To transform without altering one's vital force, to adapt without altering one's wisdom -- only the gentleman who holds to the one can achieve this. Hold to the one without losing it, and you can govern all things."

The ability to hold to "the one" without losing it enables one to govern all things. This resonates directly with Master Xun's "being unified with the Way."

Section 5: Why "Yi" Rather Than "Yi"$23

Attentive readers may have noticed that Master Xun used the character yi (壹) rather than yi (一). What is the difference$24

Yi (一) is a numeral, a static "one." Yi (壹), by contrast, carries a dynamic connotation -- it means not only "one" but "to make into one," "to concentrate upon one." In other words, yi (壹) is a verbal concept, signifying the active, continuous maintenance of concentration and unity.

This distinction is critically important. Master Xun was not saying that the mind can know only one object (such a mind would be deficient); rather, he was saying that in the process of cognition the mind must be able to actively concentrate its attention, preventing multiple objects from interfering with one another. This is a capacity, a discipline -- not a limitation.

It is like a masterful zither player whose ears can hear all sounds simultaneously; yet when tuning a particular string, he can focus his attention on that single string. He hears all the sounds (liang, "multiplicity") but concentrates on one (yi, "unity"). This is the true meaning of "the mind has never not been engaged with multiple things, yet there is what is called yi."

Section 6: The Cultural Origins of "Yi" in High Antiquity

The concept of yi may be traced to the ancient ancestors' experience with archery and hunting.

Archery was one of the most important skills of high antiquity. The key to archery lies in this: the eye must fix upon the target, the mind must concentrate on a single point, the body must remain steady, and then the arrow is released to strike the mark. In archery, if the mind wanders and the gaze darts about, hitting the target becomes impossible.

Master Xun in this text provided precisely such an example related to archery:

"Within the hollow rock there lives a man whose name is Qi. He is by nature skilled at archery and fond of thinking. When the desires of the ears and eyes make contact with him, they ruin his thought; when the buzzing of gnats and gadflies reaches his ears, it breaks his concentration. Therefore he shuts out the desires of the ears and eyes, removes himself from the buzzing of gnats and gadflies, and in quiet seclusion thinks -- and then he achieves understanding."

Qi is skilled at archery and fond of deep thought. But even the slightest stirring of sensory desire can ruin his thinking; even the faintest sound of a gnat can break his concentration. So he must block out all sensory desire and distance himself from even the buzzing of gnats -- only in stillness can his thought reach its goal.

He also said:

"Chui invented the bow, Fuyou invented the arrow, yet it was Houyi who excelled at archery. Xizhong invented the chariot, Chengdu trained horses for riding, yet it was Zaofu who excelled at driving. From antiquity to the present, there has never been anyone who divided his mind between two things and achieved mastery."

Chui made the bow, Fuyou made the arrow, but mastery of archery belonged to Houyi. Xizhong made the chariot, Chengdu trained horses, but mastery of driving belonged to Zaofu. From ancient times to the present, no one who divided his mind has ever achieved mastery.

In the culture of high antiquity, archery was not merely a practical skill but a discipline for cultivating the self. The Liji (Book of Rites), in the "Sheyi" (Meaning of Archery) section, says:

"Archery is the way of ren (humaneness). In archery, one seeks to correct oneself first; once oneself is correct, the arrow is released. If the arrow misses, one does not resent those who surpassed one but looks within oneself -- that is all."

The way of archery lies in "correcting oneself" (zheng zhu ji). This spirit of "looking within oneself" (fan qiu zhu ji) is precisely the moral unfolding of the cultivation of yi.

In the myths of high antiquity, the legend of Houyi shooting down the suns also carries the deep significance of yi:

The Shanhaijing (Classic of Mountains and Seas), "Haiwai Beijing," records: "...Yi holds a bow and arrows."

Though the Huainanzi (a work from the early Han) falls outside the scope of this study's sources, the legend of Houyi shooting down the suns was already widely circulated in the pre-Qin period.

Houyi faced ten suns in the sky and shot them down one by one. Each shot demanded total concentration on a single target -- this is the ultimate expression of yi. Had he aimed at two suns simultaneously, he would likely have hit neither.

Master Meng also told a parable related to archery and concentration:

"Now take the game of chess -- it is a small art; yet without single-minded devotion, one cannot master it. Yi Qiu was the finest chess player in the land. Suppose Yi Qiu taught two students: one applied himself with undivided attention and listened only to Yi Qiu; the other, though listening, kept thinking that a swan was about to arrive and he should pick up his bow to shoot it. Though they studied together, the latter was far inferior. Was it because his intelligence was lesser$25 The answer is no." (Mengzi, "Gaozi Shang")

Master Yi Qiu taught two people to play chess. One devoted his full attention; the other's mind wandered (thinking of shooting a swan). The result: the latter was far inferior. It was not a difference in intelligence but a difference in concentration. This is a vivid illustration of the distinction between yi and liang in the practice of learning.

Section 7: The Relationship Between "Yi" and "Jing" (Mastery)

When discussing yi, Master Xun repeatedly invoked the character jing (mastery, precision):

"The farmer masters the field but cannot serve as Director of Agriculture; the merchant masters the market but cannot serve as Director of Commerce; the artisan masters implements but cannot serve as Director of Industry. Yet there is one who possesses none of these three skills and can be entrusted with governing all three departments. How$26 He has mastered the Way. The one masters particular things; the other masters the Way. He who masters particular things manages things with things; he who masters the Way manages all things comprehensively."

This passage draws an immensely important distinction: "mastering particular things" (jing yu wu) versus "mastering the Way" (jing yu dao).

The farmer has mastered the cultivation of fields; the merchant has mastered the operations of the marketplace; the artisan has mastered the crafting of implements -- each has achieved jing in his own domain, but this jing is "mastery of particular things." There is a person who, though lacking any of these three skills, can govern all three departments -- because he has "mastered the Way."

"He who masters particular things manages things with things" -- the specialist handles specific matters with specific methods.

"He who masters the Way manages all things comprehensively" -- the master of the Way can oversee everything.

Here, jing is the result of yi. Because of yi -- concentration -- one can achieve jing -- mastery. But the critical factor is the object of yi: yi directed at things yields mastery of things; yi directed at the Way yields mastery of the Way. One who has mastered things can function only within his area of expertise; one who has mastered the Way can function in all domains, because "the Way" is the fundamental principle that pervades all things.

"Therefore the gentleman is unified with the Way and uses it to verify and assess things. Unified with the Way, he is upright; verifying and assessing things, he is perspicacious. With upright intent, perspicacious judgment, action, and discourse, all things are properly governed."

The gentleman concentrates his attention on "the Way" and uses it as a standard to verify and evaluate concrete things. Concentration on the Way brings uprightness; verification of things brings perspicacity. Acting with upright intent and discoursing with perspicacious judgment, all things under heaven find their proper place.

This passage reveals a profound truth: the highest form of yi is not unity with any particular thing but unity with "the Way." Unified with the Way, one can grasp the essential thread, govern complexity with simplicity, and oversee all things.

Section 8: "Yi" and the Art of Governance

Yi is not only a discipline of personal cultivation but also a principle of statecraft and governance.

Master Xun said:

"In former times, when Shun governed the realm, he did not issue directives for each affair, yet all things were accomplished."

Emperor Shun governed the realm without needing to issue commands for every specific matter, yet all things were naturally accomplished. Why$27 Because Emperor Shun was "unified with the Way" -- he had grasped the fundamental Way of governance, so he did not need to attend to every matter personally; he only needed to set the general direction, and specific affairs would naturally be handled by the appropriate people.

This resonates deeply with the governance philosophy of the Most High (Laozi):

"The greatest ruler is one whose people merely know he exists; the next best is loved and praised; the next is feared; the lowest is despised." (Daodejing, Chapter 17)

The finest ruler is one whose people merely know he exists, without feeling his presence as prominent. His governance of the realm is like "not issuing directives yet all things being accomplished" -- governance through non-interference (wu wei).

And again:

"The Way does nothing, yet nothing is left undone. If lords and kings could hold to it, all things would transform of their own accord." (Daodejing, Chapter 37)

"Doing nothing, yet nothing is left undone" -- on the surface nothing is done; in reality everything is accomplished. This is precisely the governance effect of "unity with the Way."