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 5: Cultivation and Practice of "Stillness"
Master Xunzi states:
"Those who have not yet attained the Dao but seek the Dao are called Empty, Singular, and Still. Putting this into practice (zuo zhi): ... then the one who will contemplate the Dao, if still, will discern (cha 察)."
Those about to contemplate the Great Dao, if they can achieve "Stillness," will be able to discern (cha)—Cha (discernment) is the highest achievement of cognitive activity. "Stillness" is the necessary prerequisite for attaining "Discernment."
How is the cultivation of "Stillness" practiced$31 Master Xunzi provides a general guideline:
"Therefore, guiding it with principles (dao zhi yi li 导之以理), nurturing it with purity (yang zhi yi qing 养之以清), and letting nothing incline it (wu mo zhi qing 物莫之倾), then it is sufficient to determine right and wrong and resolve suspicion."
First, "guiding it with principles" (dao zhi yi li)—Using principles (li 理) to guide the Mind. When the Mind understands the principles of things, it is less easily confused by distracting thoughts.
Second, "nurturing it with purity" (yang zhi yi qing)—Nurturing the Mind with purity. This is not a one-time event but a long-term effort of cultivation. "Purity" (qing 清) is the prerequisite and foundation for "Stillness"—a clear Mind is a still Mind; a still Mind is a bright Mind.
Third, "letting nothing incline it" (wu mo zhi qing)—Not allowing external things to overthrow the Mind's stability. The character qing (倾, incline/topple) is crucial here—it implies that the Mind’s stability is like the balance of a vessel; once it is tipped by external force, it loses its equilibrium.
Once these three points are achieved, the Mind is "sufficient to determine right and wrong and resolve suspicion."
Conversely:
"If drawn away by small things, its rectitude is externally compromised; if its inner core leans, it is insufficient to resolve even crude principles."
If attracted by trivial external things, the Mind’s rectitude shifts outward, its inner core loses balance, and it cannot even judge crude principles.
The cultivation of "Stillness" involves two aspects: removing interfering factors and safeguarding the Mind's openness.