解蔽 – Chinese philosophy and culture

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jiěbì 解蔽

Clear the Mind of Enigmas

解除认识上的蔽塞,以求获得对“道”的认识。“解蔽”一说出自《荀子》。荀子认为,人的良好的道德行为乃是基于人心对“道”的认识,但人心时常受到自身的好恶、欲求及各种外界因素的影响,从而形成片面的、狭隘的认识。要解除人心所受到的遮蔽,就需要锻炼心知“道”的能力,使心处于“虚壹而静”的状态。

This term, from Xunzi, means to clear the mind of enigmas so that one may understand Dao. Xunzi believes that man’s moral integrity depends on his understanding of Dao. However, man’s likes and dislikes, desires and external factors are likely to jaundice his understanding of Dao. To clear such enigmas, one needs to cultivate one’s mind to keep it open, concentrated, and tranquil.

引例 Citation:

◎圣人知心术之患,见蔽塞之祸,故无欲无恶,无始无终,无近无远,无博无浅,无古无今。兼陈万物而中县(xuán)衡焉。是故众异不得相蔽以乱其伦也。(《荀子·解蔽》)

(圣人知晓心在认知上的弊病,看到心被蔽塞而带来的危害,因此不只注意欲求的一面,也不只注意厌恶的一面;不只注意起始,也不只注意终结;不只关注近处的事物,也不只关注遥远的事物;不只关注广博的方面,也不只关注浅显的方面;不只注意古代,也不只注意当下。把各种事物排列出来,在中间确定一个标准来加以判断。这样,事物间的众多差异就不会造成片面的认识而最终扰乱事物的秩序。)

Sages knew about the harm when one’s mind is confused by enigmas. Attention should not be limited only to likes or dislikes, the beginnings or the ends of things, the things at hand or those far away, the extensive or the shallow aspects of things, the ancient or the present. Instead, all things need to be arrayed and then judged by a fixed standard. In this way, one can avoid onesided knowledge of things and consequently misunderstanding of their order, due to the many differences between them. (Xunzi)

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