Compared with the three schools of Bodhisattva, which are above the realm of enlightenment, the Ci’en family pays more attention to the profound and advanced process of practice, and the internal reason of self-consciousness and confusion, which is related to it, so its knowledge is the most profound. Later, with the trend of “Southern Dynasty” in Chinese society, the beautiful and majestic Tang civilization was replaced by the beautiful and elegant Song civilization; in contrast, the Southern Emperor, which valued the pure experience of the current Dingyu, began to become the mainstream of Buddhism, and the only learning that was once prosperous in Northern China for a long time has been obscured for thousands of years. Song Pingzi said: “The devils in the Song Dynasty died, and Eusi taught to revive the style of the world. 包養網站安全機制 Fortunately, the master was able to help the Sang Dynasty, and the spiritual realm was clear to Zeng Yu’s realm.”[4]

In the late Qing Dynasty, he was strong and resolute, just like the lay Buddhist Yang Wenhui of the Patriarch of the year, who returned to the Central Plains for a long time, and was proofread and printed from the head; and his student, the philosophical aspirations were like the lay Buddhist Euro-Yang, who was the lay Buddhist Euro-Yang, who was the foundation of the year, and established the China Inner School, and revived the theoretical scale of the Ci’en Sect.Xiong Shili was trained in an institution in his early years in an institution, which was the foundation for the establishment of the new instinct theory. Therefore, when he talked about Master Xuanzang and his teacher Yi Huang, he always felt grateful from the bottom of his heart. But for an original thinking life, the learning of later generations is always just the nourishment of the nutrition itself; one day when this life finally woke up from the 包養平台使用流程 eternal dormant state, the long-standing history of Eastern Thought has revealed a new page. ——The verbal version of “New Visions” which marks the mature form of Xiong Shili’s philosophy was published in 1932, and the content was even more in the three volumes of Feng Ronga’s verbal version were not published by the Chongqing Business Printing Library until 1944, and it was listed as the first volume of “Collection of Chinese Philosophy Books”.

The “Research on “New Identity”” will be discussed chapter by chapter according to the rules of the linguistic version, in order to make Xiong’s thinking system more comprehensive through remission. “If the wisdom of the superiors observes the hundreds of schools, although each has its own rules and systems, and as their division principles, it will not be so sturdy, and it will be as mysterious as it is the same as the big and big. Therefore, it will cover all the images and be the priest, drum and boil and create, and at the same time, it will be different from one’s own way. Why can the hundreds of thoughts be different? This is the strange thing about small knowledge, and the observation of one’s own observation is unrealistic. It is appropriate for the equals of Hua and Brahma to compare with the purity of heaven and earth. It is beyond conflict” (“Breaking the New Ideology of the Unknown”·Breaking the Ideology of the Emperor”) [5] In Xiong Shili, we can see the desire and ambition of the vast sea of ​​the great scholars who have created a generation of style in history. In this way, the research on the New Ideology of the Unknown cannot be as good as the students of Confucianism and Buddhism. Before starting the task of tightening, we first walked to the horses and took a light and relaxed view, flowing down from the source of the history of Oriental Thoughts, browsing the scenery on the shore along the way, and then into the unique situation of Xiong Shili Thinking.

The new concept of Confucianism and Buddhism belongs to the Wang Xinxue in the Song and Ming dynasties in the thinking type, but the artistic conception seems to be more strange and profound in the mind learning as the source of his academic essence. In addition to Xiong Shili’s interest in borrowing the Indian sect’s thinking and name system, the new theory directly uses the Confucian Yuandian “Big Yi” as the sect, and the mind learning is importantly based on the “Mencius” as the sect. The “Big Yi” is to Xiong, such as the “Prajna” to Longshu, the “Yoga” to Wulu, the “Fahua” to Wise, and the “Huajing” to Jinshou. The Indian philosophy and Chinese philosophy with rich religious colors have gained new life through the continuous remarks of classics. When the indifferent slander merged all his life into his sect, and reached the state of self-satisfaction and self-dissipation, the original author of the classical author, who had long become an immortal, seemed to have rejuvenated with the help of this inconclusive and unconvincing reasoning, and began to continue his thoughts and activities in his thinking – this kind of artistic conception is beyond the description of the popular “Six Notes on Me” or “Six Notes on Me”.

In the Confucian classics, the most exaggerated nature of the “Big Yi” is almost unleashed by the mysterious principles of Yi. “easyThe original of 》 is the book of divination for three generations of dynasties prepared by the king. In the system respected by the ancient emperors, it was a preface to the communication between a certain kind of human and gods – “Shang Shu·Hong Fan” said, “You have great doubts, and are the heart, and are the ministers, and are the common people, and are the divination.” Divination activities originate from the deep and deep concerns of human beings about their own destiny [6] – At this point, the body of the universe, “Heaven”, has been judged by the two mortals of yin and yang from the simplicity of the simplicity of the yang and yang [7]: half is the “geography” that is necessary for the target, which seems to be in time , the other half is to realize the subject of the inner form, that is, the existence of human beings, which can be integrated with the hiking civilized life [8]. If the physical setting is strictly listened to or is prohibited by the shape and pattern, the subject will retreat to the passive celestial and hand over the active celestial to the objectivity. Only when “I” see it sensitively, move forward and retreat according to the changes in shape, and be at auspicious, will the celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celestial celest [9] The worrying heart is in the awakening position that is touched and then connected – at this time, as the pure whiteness of the ori