Returning to Oneself

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ChapterÂ 2 Returning to Oneself

äºXiong Shiliâs Explaining Mind

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John Makeham

John Makeham
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DOI:: https://doi.org/10.1163/9789004747555_005

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Abstract

A key theme running throughout this chapter is the contrast between learning concerned with the pursuit of things and learning concerned with returning to oneself, which Xiong traces to Zhuangziâs admonition of Hui Shi for engaging in learning that was concerned only with the pursuit of things. A major topic of discussion is the mind of humaneness, in which humaneness is a name for the inherent mind. For Xiong, it is crucial that we do not simply preserve the mind of humaneness but that we apply it to our activities and thereby expand it. He maintains that our inner life is the coming together of the mindâs endless potent functions and âthe storehouse of karmic habituations.â Karmic habituations appear as seeds, which are stored in the storehouse of karmic habituations. He also refers to karmic habituation as âhabituation through permeationâ (ç¿æ) and explains that seeds are the residual power of habituation through permeation. He maintains that in our everyday dealings, we apply thinking to problem solving but this thinking is influenced not only by the inherent mindâs innate clarity, by wisdom, but also by the residual power of habituation through permeation, that is, an intermixture of the stirring of inherent mindâs natural clarity and the residual power of seeds of habituation through permeation. Wisdom must be applied to things in order for knowledge to arise. For this to occur, the memory function (associated with habituation through permeation) is always combined with wisdom. The chapter also provides a summary evaluation of Daoist and Buddhist teachings and the Confucian Way. The gist of Daoist doctrines is described as the quest to remove knowledge and desires and return to vacuousnessâthe basis on which that which exists begins, and on which human life is groundedâin order to preserve the spirit-like (mind) and oneâs vital stuff (body). The Daoistsâ ultimate goals is identified as returning to no activity. The Buddhistsâ ultimate goal is described as abandoning the petty self and becoming one with the supreme self of the Dharma realm, which Xiong describes as a fantasy. He maintains what while all three schools endorse the doctrine of returning to oneself, they differed considerably in how they understood this doctrine. The Daoistsâ focus on returning to vacuousness was the antithesis of the human Way, in which knowledge and desires are essential. Similarly, Buddhist teachings were opposed to human life and pursued quiescent extinction in their pursuit of becoming one with the supreme self of the Dharma realm. Xiong contrasts this with Confuciusâ Way of daily renewal and being sincere and generous in the practice of humaneness.

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Xiong Shiliâs Explaining Mind

An Annotated Translation

ä¸ç¼ï¼ Modern Chinese Philosophy, å·ï¼ 27

Cover Xiong Shiliâs <i>Explaining Mind</i>

ISBN:: 9789004747555

åºçç¤¾:: Brill

å°å·åºçæ¥æ:: 21 Oct 2025

Subjects
- Asian Studies
- Philosophy
  - Asian Philosophy
  - Philosophy of Mind

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Explaining Mind æå¿ç¯

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ChapterÂ 2 Returning to Oneself

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