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 8: "Great Clarity and Brightness" and the "Great Man" (Da Ren)
Master Xunzi refers to the person who attains the state of "Great Clarity and Brightness" as the "Great Man" (Da Ren):
"Vast and broad, who knows its limits$33 High and far-reaching, who knows its virtue$34 Effervescent and abundant, who knows its form$35 Its brightness matches the sun and moon, its vastness fills the Eight Extremities—this is what is called the Great Man. Ah, where would obscuration be found!"
Vast and broad—who knows its boundary$36 High and far-reaching—who knows its virtue$37 Effervescent and abundant—who knows its form$38 His brightness rivals the sun and the moon, his vastness fills the Eight Extremities—this is the "Great Man." Where could obscuration possibly exist!
The "Great Man" is the pinnacle of cognitive realization and cultivation in Master Xunzi’s view—characterized by being without obscuration, clear and bright, and vast.
This concept of the "Great Man" has extensive background in pre-Qin thought.
The Zhou Yi, Appendix on the Qian Hexagram, states:
"The Great Man harmonizes his virtue with Heaven and Earth, his brightness with the sun and moon, his order with the four seasons, and his fortunes with spiritual beings. He precedes Heaven and Heaven does not oppose him; he follows Heaven’s time and Heaven does not cross him. If even Heaven does not oppose him, how much less so man$39 How much less so spiritual beings$40"
The Great Man’s virtue aligns with Heaven and Earth, his brightness with the sun and moon, his order with the seasons, and his fortune with spirits. The phrase "his brightness with the sun and moon" directly corresponds to Master Xunzi’s "brightness matches the sun and moon"—the "Brightness" of the Great Man reaches the zenith, equal to that of the sun and moon—this is the extreme of "Great Clarity and Brightness."
Master Mengzi also speaks of the "Great Man":
"To be filled full is called beauty; to be filled full and shining forth is called Great; Great and transforming others is called Sage; Sage and unknowable is called Spirit." (Mencius, Book 7, Part 2)
From beauty to Great, from Great to Sage, from Sage to Spirit—this is a layered progression of personal attainment. The characteristic of "Great" is "filled full and shining forth"—internally substantial, externally bright. This aligns with the meaning of "Great" in Master Xunzi’s "Great Clarity and Brightness."