Chapter 123 asked

In 1908, Xiong Shili returned to his hometown Huanggang, changed his name to Zhou Dingzhong, taught in the Confucian Temple of Baishi Academy in Baifu Temple, and soon went to Huanglongyan in neighboring Ma'anshan to teach.At this time, Xiong Shili carefully read Zhu Zi's "Jin Si Lu", Cheng Yi's "Cheng Shi Yi Zhuan", Wang Chuanshan's "Zhou Yi Nei Zhuan" and "Zhou Yi Wai Zhuan".He was quite touched by Cheng's and Chuanshan's thoughts on Yi Xue, and discussed with He Zixin, and gained a new understanding of the relationship between yin and yang, heaven and earth, and movement and stillness.In the following year, I read Yi Xue and Liezi. Reading Liezi inspired my understanding of Wang Yangming's "conscience" and "Mingde" in "University". The source of all transformations) know the original mind. In 1910, read Kang Youwei's "Human Axioms", and was sick of shallowness; first heard of Western philosophy of materialism and idealism, sick of fragmentation; more firmly believed in the meaning of heaven and earth in "Da Yi".

After the failure of the Dharma protection movement, Xiong Shili decided not to engage in political activities any more, and devoted himself to learning, studying Confucianism and Buddhism, exploring the great source of the universe and life, and self-cultivation.Xiong Shili believed at the time that the chaos in China was not only due to the mischief of warlords and bureaucrats, but also due to "the ignorance of the public" and the disorder of traditional moral values ​​since the Qing Dynasty.Therefore, since then, Xiong Shili's focus of thinking has shifted to rebuilding the morality and spirit of the nation.Xiong Shili also often reflects on himself, saying that he has "hidden selfish desires, too many to ask", "relying on the temptation of the sky, suddenly discovering it, and infinitely ashamed".

In the summer vacation of 1920, Liang Shuming introduced Mr. Xiong Shili to study in Nanjing Inner College.For the next two years, Mr. Xiong has been studying Buddhism under Mr. Ouyang Jingwu. In October 1923, Xiong Shili's "Introduction to Consciousness-only Studies" was published.This lecture is basically based on the original meaning of Buddhism and is faithful to what was learned in the inner courtyard.At this time, he got rid of Zhang Taiyan's influence and criticized some statements of Zhang Taiyan's "On the Establishment of Religion" and "On the Equalization of Things". .His recognition and understanding of Buddhism won praise from teachers and friends of the Inner Academy.At this time, although he was dissatisfied with some sects of Buddhism, he lacked criticism and sublation of Buddhism as a whole.However, this is not to say that he has a dogmatic attitude towards the School of Consciousness-only Learning. On the basis of sympathetic understanding, he also added his own original ideas.

In 1930, Xiong Shili met Ma Yifu.Xiong Shili later revised the last chapter "Ming Xin" of "New Consciousness-Only Theory" (classical text), absorbing many opinions of Ma Yifu, especially in the interpretation of the identity of the Song and Ming Neo Confucianism categories such as mind, nature, heaven, destiny, and reason. He was deeply influenced by Ma Yifu. In 1932, the brilliant masterpiece "New Consciousness-only Theory" (classical Chinese text) was published, which had exhausted ten years of efforts, which marked the birth of the famous "New Consciousness-only Theory" philosophical system at home and abroad.But as soon as this book was published, it was immediately attacked by people in the Buddhist circle, especially the teachers and friends of the Inner Academy.His teacher Ouyang said bitterly after reading it: "Destroy and abandon the holy words, especially the son's truth", with severe words.Liu Hengru, a disciple of Ouyang, even wrote "Breaking New Consciousness-Only Theory" to systematically denounce Xiong's book, accusing him of "almost no knowledge of Consciousness-only studies", and denouncing his book as "a hybrid of Confucianism and Taoism in China and the earth". Righteousness, but also side-by-side the talk of Indian heretics, suspending the Buddhadharma, it is just as good as it is.”Unwilling to be silent, Xiong Shili immediately took up the challenge, and wrote a book "Breaking (Breaking New Consciousness-Only Theory)", which cracked Liu's reprimand one by one.He defended himself by saying that "Xin" wrote "the righteousness is far away from the only consciousness, and the purpose is also prajna." Others, however, highly praised this book and spoke highly of it.

Xiong Shili believes that if a nation wants to survive, it must have its own philosophy and culture.For this reason, he began to devote more energy to the study of Confucianism, and wrote "Reading the Scriptures" and other works on Confucianism. In 1944, Xiong Shili's "New Consciousness-Only Theory" was completed and published by the Chongqing Commercial Press as the first work of the Chinese Philosophy Series Series A of the Chinese Philosophical Society.This book is Xiong's most important philosophical work, and it marks the complete maturity of Xiong Shili's philosophical thought system.

The language text of "New Consciousness-Only Theory" is not only a rewriting of the classical Chinese text, but has actually gradually broken away from the original Buddhist cassock, and is completely an independent extensive and profound philosophical system.If Xiong can still be regarded as a "New Buddhist" scholar based on classical Chinese texts, then he should be regarded as a "New Confucian" scholar in terms of language texts.This book, together with "Shili Yuyao" and "Shili Yuyao Chuan" and other books published later, constitute the main content of Xiong Shili's new Confucian philosophy.

Xiong Shili's main philosophical views are: the unity of body and function, the unity of mind and matter, the unity of energy and quality, and the unity of nature and man.His so-called "body" refers to "mind body" and "nature body", that is, the noumenon of human life, the root of all things in the universe and the source of endless life. In a certain sense, it is also the noumenon and subject of morality. .The so-called "unity of body and function" means to affirm the meaning of life and the value of life, in order to rediscover the "essence of life" and "the ontology of the universe" in a materialistic world.Xiong believes that the benevolence that we share with all things in the world contains great power, which can create and biochemically the entire humanistic world.He exalted the virtues of benevolence, vigor and creation. In fact, he faced the world and created the world with a positive attitude towards life, life consciousness and humanistic spirit. Alienated and obscured, so as to forget and lose the foundation of human beings.

In 1956, Xiong Shili completed the second volume of "Original Confucianism", and printed and published both volumes at the same time.The book has a total of more than 330,000 words, focusing on excavating the valuable parts of Confucianism, and reinterpreting Confucian classics and history of Confucianism according to my own understanding and in the spirit of "Notes on me in the Six Classics".This masterpiece is another important achievement of Xiong Shili as a New Confucian scholar. After this book, Xiong Shili completed the writing of "Body and Function", "Ming Xin Pian", "Qian Kun Yan" and other works with extraordinary perseverance and speed .

"Body and Function" concentratedly expresses Xiong Shili's philosophical ideas, especially the theory of "the unity of body and function".Mr. Xiong said: "The work of this book is dedicated to solving the problem of body and function in cosmology." Absolute relative cannot be separated and become two, mind and matter cannot be separated to become two, matter and force cannot be separated to become two, heaven and man cannot be separated to become two. All kinds of principles are derived from the dialectics of "Da Yi". Xiong Shili clearly pointed out in the "Supplementary Words" of the book "Tiyonglun" published in his later years: "The two volumes of "Xin Lun" (referring to "New Consciousness-Only Theory") (referring to the language style text and the classical Chinese text) are destroyed, and there is no the necessity of preservation".He also mentioned this to his friends many times after writing the book.

Xiong Shili's "Ming Xin Pian" is the most important work of Xiong Shili in his later years.This book mainly discusses the theory of mind and nature and epistemology, giving full play to the metaphysical wisdom of life experience, and discusses the original mind and habitual mind, science and philosophy, scientific psychology and philosophical psychology, spirit and matter, knowledge and morality, value rationality and tools. The relationship between rationality has been thoroughly explored.The appendix at the end of the book, "Six Links of Shu Zha and Supplementary Notes to the First and Second Chapters of Tiyonglun Buddhism", is a question-and-answer work after the publication of "Tiyonglun".

Xiong Shili's theory of "unity of body and function" became the origin of the entire contemporary Neo-Confucian thought trend of "re-establishing the big foundation and re-opening the great use" and "preserving the inner sage and opening up the new outer king", and also became the basic ideological framework of this trend of thought. . Looking at Xiong Shili's philosophy, he roughly experienced the evolution process from integrating Confucianism into Buddhism, to joining Confucianism and Buddhism, to integrating Buddhism into Confucianism, and returning to Confucianism.He has been studying all his life, integrating Chinese and Western cultures, balancing Huafan, abandoning old sayings, and rarely relying on them.Although his philosophical thoughts have many limitations, with his broad cultural vision and unique philosophical thinking, he raised and tried to solve life and cultural problems, such as the ultimate concern of human beings, the relationship between human beings and nature, and the relationship between human beings. Confusion and alienation are still problems that human beings are facing and must solve now and in the future. With his unique experience of life, his elaboration of people's inner moral consciousness, value consciousness, and cultural consciousness, and It has created a new way to explore value for human beings, and has universal significance in the world.