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: "Stillness" and Ancient Sacrificial Traditions
The concept of "Stillness" has deep roots in ancient culture, particularly connected to sacrificial traditions.
Ancient peoples had requirements for "fasting and purification" (zhai jie 斋戒) when conducting sacrifices. The Rites of Zhou: Rites of Sacrifice states:
"The purification inside is brought to completion, the purification outside is dispersed. On the day of purification, one contemplates the place where the object dwells, the words it spoke, the intentions it held, what it enjoyed, and what it desired. After three days of purification, one can then see what one intends to purify."
The process of purification involves eliminating external interference and concentrating the spirit, eventually reaching a state where one can "see" the object of the sacrifice. This "seeing" (jian 见) is not with the physical eye but with spiritual communion.
The most important requirement during purification is "Stillness"—stillness of mind, body, and dwelling. In a quiet environment, by eliminating all distracting thoughts, one concentrates the spirit on the object of sacrifice. Only by achieving sufficient "Stillness" can one commune with the spirits.
This experience of "Stillness" in ancient ritual can be seen as a cultural predecessor to the philosophical concept of "Stillness" in pre-Qin thinkers. The transition from the ritualistic cultivation of the ancient shamans to the rational cultivation of the pre-Qin philosophers shares a common core: through "Stillness," one can enhance spiritual perceptive power.
The Zhou Yi, Appendix A, states:
"When utterly motionless (ji ran bu dong 寂然不动), one responds and immediately penetrates the causes of all things under Heaven."
Utter motionlessness is the extreme of "Stillness." In this utmost stillness, once a response occurs, one can penetrate the principles of all things under Heaven. This reveals the deep relationship between "Stillness" and "Knowledge": knowledge does not arise from "Motion," but "Stillness" makes knowledge possible. In the state of utmost stillness, the Mind’s perceptive capacity reaches its maximum, and all responses can be accurately received and understood.