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Can all sentient beings have the same origin? ——Xiong Shili’s thinking changes and their changes in this problem are investigated
Author: Sang Yu (Academic Researcher at the Sydney School of Language Civilization)
Source: “Chunshan Journal” Issue 3, 2023
Abstract: Xiong Shili has experienced some thinking changes in the process of creating his philosophical system. One of the main transformations is now his understanding of the question of whether all sentient beings can have the same origin. Before the mid-20th century, he believed that the emotionsless sentient beings had their own roots and universe. However, after the mid-twenties, he changed his previous insights and said that all living beings have the same origin and all things are one. This change in thinking is not only the conditions and foundations of Xiong’s “useless” philosophy system, but also the transformation from the same Indian Buddhism to supporting Chinese philosophy – especially the “Big Awakening Faith” and Chinese Serious Thinking – is mainly related to the development of the philosophical system of Xiong.
Keywords: Xiong Shili; all sentient beings are of the same origin; all things are one body; use is not dependent; learning only by only learning
Xiong Shili (1885-1968) is one of the founders of the Neo-Confucian school and one of the most important philosophers in China in the 20th century. His body was sprouted in the early 20th century and formed in the early 30th year, and then achieved continuous development. During the construction of this philosophical system, Xiong’s thinking has undergone a series of changes, and one of the main changes now understands the question of whether all sentient beings can be of the same origin. As of 1927, Xiong Shili always believed that all sentient beings have their own bodies and are not of the same origin. However, after the summer of 1927, he changed his own understanding and believed that all living beings have the same origin and unity. Xiong Shili’s mature body uses the philosophical system to focus on “the use of the body without the use of the story”. This concept of “the use of the body without the use of the body” means in his thoughts that the body of the universe represents all things in the world, and any thing in the phenomenon world is the manifestation of this unique body. If he continues to support the “diversity of all sentient beings”, it will definitely be contrary to this “useless” view. Therefore, Xiong’s thinking change on the question of whether all sentient beings can be of the same origin is very important for his philosophical system to establish his own body. It can be said that it is the conditions and needs of his proposed above-mentioned “useless” concept. The following will first discuss Xiong Shili’s differences on whether the sentient beings can be of the same origin around 1927, and then analyze the causes of his thinking change so that we can double the precise interpretation of the Xiong’s philosophical system and the concept of “uselessness” concept.
1, From the diversity of sentient beings to the same body: Xiong Shili’s thinking transformation
Xiong Shili’s understanding of whether all sentient beings can be of the same origin is seen in many works published in the 20th and 30th years, and his thinking transformation in this question can be planned for the beginning of 1927.
(I) Xiong Shili’s views before 1927
Xiong Shili made the following statement in his book “Only Identity” [1] from the spring of 1926 to 1927:
There are creatures, and their births are originally unique, and they all have no beginning, and they do not have the shape to be the same? Suppress the universe has a large birth, and the foundation is the year of When night changes, things move; therefore, if the creatures take shape, their shape will be born in the same way? (This refers to the universe, the strange name of the outside world, is the common hypothesis. Most people do not need to mention the gods established by religious people. All philosophers believe that there is a body that exists in the outside world.) From the previous saying, the creatures are intertwined; (The creatures are intertwined, and their lives are individualized, and they are all over the same place, and they are all over the same, without obstruction, and they are still the whole of mutual connection.) From the latter saying, the creatures are the same origin. (It is believed that there is a body of birth, which comes from all births.) From the previous saying, life is self-sufficient; from the later saying, life is borrowed and destroyed. (If my life is not owned, but I will occasionally share it with the outside world, then my life is just like a glance at the stone and fire. I think my life is not owned, but it originates from the outside. How can I conquer it from the outside?) The Buddhists said before, but later, it is often held in the world. I am confused between two words, but I am tired but not afraid. The reversal of the revelation and promotion is self-evident. Why is my life rich? (The Book of Changes says, “The wealth is a big business”, which means the depth and solemnity of life.) The delusion of quitting the quitting (My life is my own uniqueness. It does not understand itself, but comes from the outside, but is not a quitting person?) The mistake of quitting the target of quitting person. (Is it true that Naqun was born in the midst of his ancestral home and was attacked by the people of the past?) So he sealed the previous statement, with a little bit of hesitation. If things fail, things will be conjured. (The life of life is not something.) It is actually about one’s own burden. (It is self-evident but self-responsible, so how can I learn science?) Therefore, the so-called “big use, constant reversal, and effective reversal” are actually the same. However, it is not called “big use”, but it is not called “big use”, but it is called “efficiency”.) It is not said that the whole world is divided into words, which is not a sentimental statement. Since this order was marked by Mingzong, we should discuss the effectiveness. (Same part, same means similar meaning, and classification means category, and similarity is called the same part. This means that the same part is the reality of the sentient beings, and all are similar but no difference, so it can be summarized and used as a word.The ruthless person is the difference between the sentient beings, and is named after the ruthless person. )[1]541-542
In “Only Identity”, although Xiong Shili proposed “big use”, “constant turn” and “efficiency” as the physical, practical and root of all things, he did not say that this reality is the unique world root shared by all living beings. Xiong said that each emotionless has its own reality, and what he calls “the real and constant transformation/efficacy of reality is “is divided into words by all sentient beings, which is not a saying that the emotionlessness is the root of the essence.” This is to say that because all the imperfect reality is similar or even similar, there is no need to be divided, so the discussion can be made using “big use”, “constant transformation” and “efficiency” as their statutes.
This view in “Only Identity” is actually an extension of Xiong’s understanding of the concept of large-scale use/constant transformation/performance in his book “Only Identity” published in 1926. [2] In “Onliness of Only Learning” (1926), he clearly expressed that each emotionlessness has its own great function/constant reversal/efficacy, rather than being in the same origin as other sentient beings. Xiong’s basis for this is a Buddhist theory. He said: “Originally, all sentient beings are born from the beginning, and every thought is born from the Dharma, and it is like a transcendent, and it will not be lost in the future. Therefore, although the whole being is divided and the source is different, the universe is connected to each other.” [2]460 For Xiong Shili, this means that every emotionlessness has an endless “life” and an independent one. href=”https://twsharestory.com/”>Baosheng Sweetheart NetworkOther merciless worlds also have their own roots, namely, their use/constant conversion/performance. It is just to note that at that time he believed that the effectiveness/constant conversion/efficiency was only the root and reality of the meaning of the secular/vulgarity, rather than the root and reality of the ultimate truth. On the ultimate/true level, he agreed with the view of the ideology and believed that true nature (tathatā) is the essence of all things in the universe. Therefore, he proposed a two-level physical system in the late stage of his philosophical thinking development [4].
If we trace back, Xiong Shili believes that the view that all sentient beings have their own roots is derived from his thoughts in “Onliness of Only Learning” (1923). This work was written by him in the internal academy and in Europe and the United States, and provided a reliable explanation for the idealistic thinking of “no attachment-the world-class teachings-Xuanzang-Basics”. In this work, Xiong abides by the principle of understanding and conscientiousness.Because the sentient beings have eight cognitions, these eight cognitions have become the viv TC:
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