A Deep Study of Xunzi's 'Jie Pi' Chapter: On the Cognitive Foundations of the Mind—Emptiness, Unity, and Tranquility

Chapter Ten: Echoes and Innovations Among the Pre-Qin Schools

Section 1: Resonance with the Four Chapters of Guanzi

Master Xunzi’s cognitive theory resonates closely with the four chapters of Guanzi: Xin Shu Shang (On the Art of the Mind, Part 1), Xin Shu Xia (Part 2), Bai Xin (Emptying the Mind), and Nei Ye (Inner Cultivation).

Guanzi, Nei Ye states:

"The form of the Mind is to fill itself and overflow by itself, to generate itself and perfect itself. The reason it loses this is certainly due to joy, sorrow, anger, desire, and profit. If one can remove joy, sorrow, anger, desire, and profit, the Mind will then be restored to balance. The nature of the Mind is to seek advantage and tranquility, to be still and settled. Do not agitate, do not disturb; harmony will naturally form. Fragile like something at one's side, vague like approaching the boundless—this is the Way to test things without going far, applying virtue daily."

The Mind inherently possesses the capacity for self-perfection. However, emotions and desires like joy, sorrow, anger, desire, and profit cause the Mind to lose this capacity. Once these interferences are removed, the Mind restores its original function.

This passage structurally echoes Master Xunzi’s "Emptiness, Singularity, and Stillness":

"Remove joy, sorrow, anger, desire, and profit"—corresponds to "Emptiness" (not allowing existing emotions and desires to hinder the Mind's receptivity).

"The Mind will then be restored to balance"—corresponds to "Great Clarity and Brightness" (the Mind returns to a clear state).

"Seek advantage and tranquility, do not agitate, do not disturb"—corresponds to "Stillness" (preventing chaotic mental activity from disturbing clear cognition).

Guanzi, Xin Shu Shang further develops the theory of the Mind:

"The Mind in the body is the position of the ruler. The nine apertures have their duties, which are the divisions of the officials. When the Mind occupies its Way, the nine apertures follow the principles."

"The art of the Mind (Xin Shu) is to govern the apertures without acting."

The "Art of the Mind" is to govern the apertures without acting. The Mind needs only to occupy its proper Way, and the nine apertures will naturally follow their principles. This is entirely consistent with Master Xunzi’s idea that "Concentrating on the Dao brings rectitude"—if the Mind concentrates on the Dao, everything naturally falls into place.

"Empty its desires, and Spirit (Shen 神) will enter the dwelling. Sweep away impurity, and Spirit will remain settled."

If desires are emptied, the Spirit enters the dwelling. If impurity is swept away, the Spirit remains. "Empty its desires" directly corresponds to Master Xunzi's "Emptiness"; "sweep away impurity" corresponds to "Dispelling Obscuration"; and "Spirit will enter the dwelling" corresponds to "Great Clarity and Brightness."

Section 2: Resonance with Laozi

Master Xunzi’s cognitive theory has deep resonance with the thought of Master Laozi, despite differences in their overall philosophical orientation.

On "Emptiness":

"Attain the utmost in emptiness, hold fast to stillness." (Dao De Jing, Chapter 16)

"The Dao is empty (like a vessel), yet its use is inexhaustible. Profound! It seems to be the ancestor of all things." (Dao De Jing, Chapter 4)

"Dao is empty" (Dao Chong 道冲)—the Dao is void—"yet its use is inexhaustible"—but its function is inexhaustible. This deeply corresponds to Master Xunzi’s concept of "Emptiness"—it is not nothingness, but infinite potential.

On "Stillness":

"Returning to the root is called stillness; stillness is called returning to destiny." (Dao De Jing, Chapter 16)

"Heaviness is the root of lightness; stillness is the master of agitation." (Dao De Jing, Chapter 26)

Master Laozi regards "Stillness" as the "root"—the fundamental return point of all things—and the "master" of agitation. This is consistent with Master Xunzi viewing "Stillness" as the prerequisite condition for cognition.

On "Brightness" (Ming):

"He who knows others is wise; he who knows himself is enlightened (ming)." (Dao De Jing, Chapter 33)

"To see the small is called illumination." (Dao De Jing, Chapter 52)

"Not knowing constancy, one acts recklessly and meets with disaster. Knowing constancy is called illumination." (Dao De Jing, Chapter 16)

Laozi’s "Brightness" emphasizes self-knowledge and perceiving the subtle. Master Xunzi’s "Great Clarity and Brightness" emphasizes comprehensiveness and thoroughness. Both complement each other—true "Brightness" involves both self-knowledge and subtle perception, and comprehensive penetration.

On "Unity":

"The Sage embraces Unity as the model for the world." (Dao De Jing, Chapter 22)

"In antiquity, those who obtained Unity: Heaven obtained Unity and became clear; Earth obtained Unity and became tranquil." (Dao De Jing, Chapter 39)

Master Laozi’s "Embracing Unity" shares the core concept with Master Xunzi’s "Concentrating on the Dao"—adhering to the unified fundamental principle.

However, the differences are also significant. Laozi’s "Emptiness" and "Stillness" lean more toward ontology—they are the inherent nature of the Dao. Xunzi’s "Emptiness" and "Stillness" lean more toward cultivation methodology—they are the states the Mind must strive for. This difference reflects the distinct philosophical focus of the Daoist and Confucian schools: Daoism focuses on the intrinsic state of the "Dao," while Confucianism focuses on the cultivation of the "Mind."

Section 3: Resonance with Zhuangzi

Zhuangzi’s thought contains much that resonates with Master Xunzi’s cognitive theory.

On "Emptiness":

"Only in Emptiness does the Dao gather. Emptiness is the fast of the Mind (Xin Zhai)." (Zhuangzi, Ren Jian Shi)

The Dao only gathers in the void. Void is the "fast of the Mind." Master Zhuangzi’s concept of Xin Zhai directly echoes Master Xunzi’s "Emptiness"—both aim to receive the Dao by keeping the Mind vacant.

When Yan Hui asked Master Kong what Xin Zhai was, the Master replied:

"If you unify your will, do not listen with your ears but with your Mind; do not listen with your Mind but with your vital energy (qi). Listening stops at the ears; the Mind stops at recognition. Energy (qi) is empty and waits for things. Only in Emptiness does the Dao gather. Emptiness is the fast of the Mind."

"Unify your will" (Ruo Yi Zhi 若一志)—unifying the will (Singularity). "Do not listen with your ears but with your Mind; do not listen with your Mind but with your energy (qi)"—listening moves through levels: sensory (ear) → spiritual (Mind) → the level of the Dao (qi/Emptiness). At the highest level, the cognitive subject becomes completely "empty"—no longer attached to any existing framework, but receiving all things with complete openness.

This directly corresponds to Master Xunzi’s "Emptiness"—"not allowing what is already stored to harm what is about to be received"—though the expression differs, the essential spirit is the same.

On "Stillness" and "Mirroring":

"No one uses running water as a mirror, but still water. Only stillness can make others still." (Zhuangzi, De Chong Fu)

As mentioned before, this perfectly aligns with Master Xunzi’s water tray analogy.

On "Obscuration" (Expressed by Zhuangzi as "Formed Mind" Cheng Xin):

"If one follows one's formed mind and takes it as a teacher, who among us does not have a teacher$16 Must one only take the mind that knows how to substitute and take by itself$17 The foolish also have this. To judge right and wrong before the mind is formed, is like arriving yesterday when one set out today." (Zhuangzi, Qi Wu Lun)

The "formed mind" (cheng xin) refers to pre-existing bias. If one judges based on one’s existing bias, who doesn’t have such a "teacher"$18 This is Zhuangzi’s version of "obscuration"—existing knowledge (cheng xin) obstructs open reception of new things.

Master Xunzi states, "not allowing what is already stored to harm what is about to be received," while Master Zhuangzi states, "do not follow your formed mind and take it as a teacher"—both critique the same cognitive deviation.

On "Observing by Things" versus "Observing by the Dao":

"To observe by the Dao, there is no high or low among things; to observe by things, one deems oneself noble and others base; to observe by convention, nobility and baseness are not within oneself." (Zhuangzi, Qiu Shui)

Observing by the Dao, nothing is high or low; observing by things, one deems oneself noble and others base. This deeply resonates with Master Xunzi’s distinction: "Those excellent in things manage things by things," versus "those excellent in the Dao manage things by encompassing them"—"observing by things" is "excellence in things," while "observing by the Dao" is "excellence in the Dao."

Section 4: Resonance with Mencius

Mencius’s thought also contains much that echoes Master Xunzi’s cognitive theory.

On the Status of the Mind:

"The function of the Mind is to think; with thinking, one obtains; without thinking, one does not obtain. This is what Heaven has given me. If one first establishes the greater part, the smaller parts cannot take it away. This is what makes one a Great Man." (Mencius, Gongsun Chou Shang)

The function of the Mind is thought. If one first establishes the Mind’s supremacy ("the greater part"), the senses ("the smaller parts") cannot interfere. This directly corresponds to Master Xunzi’s assertion that "The Mind is the ruler of the form."

On "Singularity":

We previously cited Mencius’s story of Yi Qiu teaching chess, illustrating the importance of concentration, which is not repeated here. Furthermore, Mencius has another important discourse:

"Mencius said: 'Do not do what you ought not to do; do not desire what you ought not to desire; that is all there is to it.'" (Mencius, Jin Xin Shang)

Not doing what one ought not to do, not desiring what one ought not to desire—this simple statement implies a profound understanding of "Singularity"—focusing the Mind on what ought to be done and what ought to be desired, preventing distraction by things that ought not to be done or desired.

On "Nurturing Qi" and "Nurturing the Mind":

"I am good at nurturing my vast, overflowing vital energy (hao ran zhi qi 浩然之气). ... When this energy is cultivated, it is extremely great and firm; if nurtured directly without harm, it fills the space between Heaven and Earth." (Mencius, Gongsun Chou Shang)

Mencius’s doctrine of "Nurturing Qi" shares common ground with Master Xunzi’s "nurturing it with purity"—both emphasize long-term cultivation to maintain the Mind/Qi in a state of uprightness and luminosity.

"There is no better way to nurture the Mind than to have few desires. If a person has few desires, even if some part of his Mind is lost, it is little; if a person has many desires, even if some part remains, it is little." (Mencius, Jin Xin Xia)

The best way to nurture the Mind is to reduce desires. A person with few desires loses little, even if some part of his Mind is lost; a person with many desires retains little, even if some part remains. "Few desires" is a specific practice of "Emptiness"—reducing the myriad desires within the Mind to maintain its openness and receptivity.

Section 5: Resonance and Contrast with Mozi

Although Master Xunzi criticizes Master Mo in Jie Bi for being "obscured by utility and ignorant of culture," there are commonalities in their cognitive methodologies.

The Mozi, Jing Shang chapter proposed a classification of knowledge:

"Knowledge: Hearing, Inference, Experience. Names, Realities, Combination, Action."

Knowledge has three sources: Hearing (wen), Inference (shuo), and Experience (qin). This is one of the earliest systematic classifications of cognition in pre-Qin thought.

Mozi’s theory of knowledge emphasizes the importance of experience and inference, which differs from Xunzi’s emphasis on the Mind’s state ("Emptiness, Singularity, and Stillness") as the decisive condition for cognition. However, the two are not contradictory: Mozi focuses on the source of knowledge (where knowledge comes from), while Xunzi focuses on the condition (the state the Mind must be in to correctly acquire and process knowledge).

Together, they form a more complete cognitive picture: Knowledge comes from hearing, inference, and experience (Mozi), but correctly acquiring and processing this knowledge requires the Mind to be Empty, Singular, and Still (Xunzi).

Section 6: Resonance with the Zhou Yi

The cognitive thought of the Zhou Yi (I Ching) has deep structural resonance with Master Xunzi’s theory.

On "Observation" (Guan):

The 20th Hexagram of the Zhou Yi, Guan (Observation), specifically discusses observation and cognition.

The Hexagram statement says:

"Observation: Washing without offering up the sacrifice, yet possessing sincerity and reverence."

The key to Observation is "possessing sincerity" (you fu 有孚)—inner faithfulness—and "reverence" (yong ruo 颙若). This implies that "Observation" is not merely a sensory activity but a spiritual one. Only one who is sincere within and reverent in demeanor can truly "observe" the essence of things.

The six lines of the Guan Hexagram show different levels of "Observation":

Line 1: "Childish observation" (tong guan 童观)—immature and superficial observation. Line 2: "Peeping observation" (kui guan 窥观)—partial observation, as if looking through a crack in a door. Line 3: "Observing one's own life" (guan wo sheng 观我生). Line 4: "Observing the glory of the state" (guan guo zhi guang 观国之光)—observing the culture and spirit of the state. Line 5: "Observing one's own life" (from a higher perspective). Line 6: "Observing others' lives" (guan qi sheng 观其生).

From "childish observation" to "observing others' lives," the level of observation deepens, the vision broadens, and understanding matures. This progression mirrors Master Xunzi’s process of cognitive improvement from "obscuration" to "Great Clarity and Brightness."

On "Spirit" (Shen):

"Spirit (Shen) is that which speaks mysteriously about the myriad things." (Zhou Yi, Statement on the Trigrams)

"That which cannot be fathomed by Yin and Yang is called Spirit." (Zhou Yi, Appendix A)

"Spirit" is the capacity to grasp the subtle changes of all things. This is directly related to the "Spiritual Luminosity" (Shen Ming) Master Xunzi speaks of.

"The virtue of the milfoil stalks is round and spiritual; the virtue of the trigrams is square and knowing." (Zhou Yi, Appendix A)

Here, "Spirit" (shen) and "Knowing" (zhi) are complementary—"Spirit" senses the subtle, and "Knowing" judges clearly. Together, they constitute the "Spiritual Luminosity" Master Xunzi refers to.

Section 7: Resonance with The Great Learning and The Doctrine of the Mean

The Great Learning (Da Xue) and The Doctrine of the Mean (Zhong Yong), as essential texts of pre-Qin Confucianism, have multifaceted resonance with Master Xunzi’s cognitive theory.

The "Eight Items" of The Great Learning and "Emptiness, Singularity, and Stillness":

"Those in antiquity who wished to manifest bright virtue to the world first ordered their states; wishing to order their states, they first regulated their families; wishing to regulate their families, they first cultivated their persons; wishing to cultivate their persons, they first rectified their Minds; wishing to rectify their Minds, they first made their intentions sincere; wishing to make their intentions sincere, they first extended their knowledge; extending knowledge lies in the investigation of things."

In this layered structure, "rectifying the Mind" (zheng qi xin) and "extending knowledge" (zhi qi zhi) are the core links. "Rectifying the Mind" corresponds to Xunzi’s "Singularity" and "Stillness"—making the Mind upright and settled. "Extending knowledge lies in the investigation of things" corresponds to Xunzi’s method of "verifying things with the Dao brings clarity."

"When the Mind is not present, one looks but does not see, hears but does not listen, eats but does not taste the flavor."

"When the Mind is not present" (xin bu zai yan 心不在焉)—the Mind is not focused—leading to the loss of sensory function. This is entirely consistent with Master Xunzi’s view that "If the Mind is dispersed, it has no knowledge."

The "Sincerity" (Cheng) of The Doctrine of the Mean and "Singularity":

"Sincerity is the Way of Heaven; making oneself sincere is the Way of Man. Being sincere means hitting the mark without effort, attaining the truth without thought, moving easily in the Way—this is the Sage."

"Sincerity" (Cheng)—truthfulness, singularity—is the inherent nature of the Dao of Heaven. The Sage's "Sincerity" is spontaneous—"hitting the mark without effort, attaining the truth without thought"—this aligns with the state Master Xunzi describes the Sage achieving: "indulges his desires and embraces his emotions, yet that which governs them is Principle." This means no conscious effort is needed to conform to the Dao.

"Only the utmost Sincerity under Heaven can exhaust one’s nature; if one can exhaust one’s nature, one can exhaust the nature of men; if one can exhaust the nature of men, one can exhaust the nature of things; if one can exhaust the nature of things, one can assist the transforming and nurturing of Heaven and Earth; if one can assist the transforming and nurturing of Heaven and Earth, one can stand in parity with Heaven and Earth."

Utmost Sincerity can "stand in parity with Heaven and Earth"—to be placed alongside Heaven and Earth. This shares a profound parallel with Master Xunzi’s description of the "Great Clarity and Brightness" state where one "weaves heaven and earth and assigns offices to the myriad things"—the Mind reaching its highest state manifests a cosmic perspective.