On Hui-neng’s Ontology That Regards Xin as the Origin

Li Bingquan; Du Haixin; Zhang Xudong

doi:doi:10.11648/j.ijp.20190702.16

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On Hui-neng’s Ontology That Regards Xin as the Origin

Li Bingquan, Du Haixin, Zhang Xudong

Published in International Journal of Philosophy (Volume 7, Issue 2)

Received: 30 April 2019 Accepted: 19 June 2019 Published: 29 June 2019

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Abstract

Hui-neng, the sixth patriarch of Chinese Ch’an (Zen), traced the origin of the world where human beings exist, and made the explanation with unique Chinese cultural characteristics. He put forward the ontological thought of Xin (mind or heart), which can be reduced to the following two aspects. (1) Human Xin creates the world, which means “the world where human being lives and everything in it are created by human mind.” It does not mean that people’s Xin create the universe, but creates the world in which they live or the universe in their mind. In other word, the world where everyone lives and all things in it are created by his Xin. Because everyone’s Xin is unique, the world created by his Xin is particular. In other words, anyone has his own unique world. (2) “Human Xin is empty”. Hui-neng took “Xin is Buddha, Buddha is empty” and “all dharmas are empty” as the core and foundation of his thought, and attributed the Xin down to emptiness. Because he attributed the world's origin to the Xin that was originally empty, the world’s origin is able to be come down to emptiness at long last. It is the reason that Xin was empty, so that it is so large enough to hold (or accept) everything and produce everything. Because everything is empty, people do not have to pursue them, they are only external objects. Anyone who thinks in this way would not be troubled by external things. As the result, he keep his mind peaceful and ethereal.

Published in	International Journal of Philosophy (Volume 7, Issue 2)
DOI	10.11648/j.ijp.20190702.16
Page(s)	82-86
Creative Commons	This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited.
Copyright	Copyright © The Author(s), 2024. Published by Science Publishing Group

Keywords

The Sixth Patriarch Hui-neng, Ontology, Xin (Heart or Mind), Self-Nature, Noumenon (Ontos), Ch’an (Zen)

References

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[4]	Li, B.-q, Zhang, X.-D. (2015). On the Influence of the Mind Turn of Western Philosophy on Psychology. Studies of Psychology and Behavior, 13 (1), 138-143.
[5]	Li, B.-q. (2007). Cultural Pschology. Shanghai: Shanghai Education Press.
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[7]	Dant, T. (2015). In two minds: Theory of Mind, intersubjectivity, and autism. Theory & Psychology, 25 (1), 45-62.
[8]	Li B.-q., Zhang X.-d., Ye Zh.-q., Du Sh.-j. (2019). On Huineng’s Xinxue of Ch’an and Its Realistic Value. Humanities and Social Sciences, 7 (1), 14-20.
[9]	Prueitt, C. (2017). Shifting Concepts: The Realignment of Dharmakīrti on Concepts and the Error of Subject/Object Duality in Pratyabhijñā Śaiva Thought. Journal of Indian Philosophy, 45, 21-47.
[10]	Li, B.-q. (2007). Comparing current cognitive psychology new approaches with each other Journal of Nanjing Normal University (Social Science) (5), 80-85.
[11]	Li B.-q, Zeng W.-x. (2019). The Comparison between Huineng’s and Yangming’s Heart-Mind Theory. Asia-Pacific Journal of Psychology. 1 (1), 5-11.
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[17]	Li Man. (2019). The Natural Truth in the Thought of HuiNeng Zen. Journal of Nanchang Normal University. 2018, 39 (02), 28-32+54.
[18]	Li, B.-q. (2005). On Mainstream Psychology's Fix & Cultural Psychology's Springing Up. Journal of Northwest Normal University (Social Sciences), 42 (1), 42-48.
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Li Bingquan, Du Haixin, Zhang Xudong. (2019). On Hui-neng’s Ontology That Regards Xin as the Origin. International Journal of Philosophy, 7(2), 82-86. https://doi.org/10.11648/j.ijp.20190702.16

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ACS Style

Li Bingquan; Du Haixin; Zhang Xudong. On Hui-neng’s Ontology That Regards Xin as the Origin. Int. J. Philos. 2019, 7(2), 82-86. doi: 10.11648/j.ijp.20190702.16

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AMA Style

Li Bingquan, Du Haixin, Zhang Xudong. On Hui-neng’s Ontology That Regards Xin as the Origin. Int J Philos. 2019;7(2):82-86. doi: 10.11648/j.ijp.20190702.16

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@article{10.11648/j.ijp.20190702.16,
  author = {Li Bingquan and Du Haixin and Zhang Xudong},
  title = {On Hui-neng’s Ontology That Regards Xin as the Origin},
  journal = {International Journal of Philosophy},
  volume = {7},
  number = {2},
  pages = {82-86},
  doi = {10.11648/j.ijp.20190702.16},
  url = {https://doi.org/10.11648/j.ijp.20190702.16},
  eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijp.20190702.16},
  abstract = {Hui-neng, the sixth patriarch of Chinese Ch’an (Zen), traced the origin of the world where human beings exist, and made the explanation with unique Chinese cultural characteristics. He put forward the ontological thought of Xin (mind or heart), which can be reduced to the following two aspects. (1) Human Xin creates the world, which means “the world where human being lives and everything in it are created by human mind.” It does not mean that people’s Xin create the universe, but creates the world in which they live or the universe in their mind. In other word, the world where everyone lives and all things in it are created by his Xin. Because everyone’s Xin is unique, the world created by his Xin is particular. In other words, anyone has his own unique world. (2) “Human Xin is empty”. Hui-neng took “Xin is Buddha, Buddha is empty” and “all dharmas are empty” as the core and foundation of his thought, and attributed the Xin down to emptiness. Because he attributed the world's origin to the Xin that was originally empty, the world’s origin is able to be come down to emptiness at long last. It is the reason that Xin was empty, so that it is so large enough to hold (or accept) everything and produce everything. Because everything is empty, people do not have to pursue them, they are only external objects. Anyone who thinks in this way would not be troubled by external things. As the result, he keep his mind peaceful and ethereal.},
 year = {2019}
}

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TY - JOUR
T1 - On Hui-neng’s Ontology That Regards Xin as the Origin
AU - Li Bingquan
AU - Du Haixin
AU - Zhang Xudong
Y1 - 2019/06/29
PY - 2019
N1 - https://doi.org/10.11648/j.ijp.20190702.16
DO - 10.11648/j.ijp.20190702.16
T2 - International Journal of Philosophy
JF - International Journal of Philosophy
JO - International Journal of Philosophy
SP - 82
EP - 86
PB - Science Publishing Group
SN - 2330-7455
UR - https://doi.org/10.11648/j.ijp.20190702.16
AB - Hui-neng, the sixth patriarch of Chinese Ch’an (Zen), traced the origin of the world where human beings exist, and made the explanation with unique Chinese cultural characteristics. He put forward the ontological thought of Xin (mind or heart), which can be reduced to the following two aspects. (1) Human Xin creates the world, which means “the world where human being lives and everything in it are created by human mind.” It does not mean that people’s Xin create the universe, but creates the world in which they live or the universe in their mind. In other word, the world where everyone lives and all things in it are created by his Xin. Because everyone’s Xin is unique, the world created by his Xin is particular. In other words, anyone has his own unique world. (2) “Human Xin is empty”. Hui-neng took “Xin is Buddha, Buddha is empty” and “all dharmas are empty” as the core and foundation of his thought, and attributed the Xin down to emptiness. Because he attributed the world's origin to the Xin that was originally empty, the world’s origin is able to be come down to emptiness at long last. It is the reason that Xin was empty, so that it is so large enough to hold (or accept) everything and produce everything. Because everything is empty, people do not have to pursue them, they are only external objects. Anyone who thinks in this way would not be troubled by external things. As the result, he keep his mind peaceful and ethereal.
VL - 7
IS - 2
ER -

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Author Information

Li Bingquan

Educational Science School, Zhaoqing University, Zhaoqing, China; Guangdong Xinzhou Sixth Ch’an Patriarch Hui-neng Culture Research Institute, Xinxing, China
Du Haixin

Educational Science School, Henan University, Kaifeng, China
Zhang Xudong

Educational Science School, Zhaoqing University, Zhaoqing, China

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APA Style

Li Bingquan, Du Haixin, Zhang Xudong. (2019). On Hui-neng’s Ontology That Regards Xin as the Origin. International Journal of Philosophy, 7(2), 82-86. https://doi.org/10.11648/j.ijp.20190702.16

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ACS Style

Li Bingquan; Du Haixin; Zhang Xudong. On Hui-neng’s Ontology That Regards Xin as the Origin. Int. J. Philos. 2019, 7(2), 82-86. doi: 10.11648/j.ijp.20190702.16

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AMA Style

Li Bingquan, Du Haixin, Zhang Xudong. On Hui-neng’s Ontology That Regards Xin as the Origin. Int J Philos. 2019;7(2):82-86. doi: 10.11648/j.ijp.20190702.16

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@article{10.11648/j.ijp.20190702.16,
  author = {Li Bingquan and Du Haixin and Zhang Xudong},
  title = {On Hui-neng’s Ontology That Regards Xin as the Origin},
  journal = {International Journal of Philosophy},
  volume = {7},
  number = {2},
  pages = {82-86},
  doi = {10.11648/j.ijp.20190702.16},
  url = {https://doi.org/10.11648/j.ijp.20190702.16},
  eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijp.20190702.16},
  abstract = {Hui-neng, the sixth patriarch of Chinese Ch’an (Zen), traced the origin of the world where human beings exist, and made the explanation with unique Chinese cultural characteristics. He put forward the ontological thought of Xin (mind or heart), which can be reduced to the following two aspects. (1) Human Xin creates the world, which means “the world where human being lives and everything in it are created by human mind.” It does not mean that people’s Xin create the universe, but creates the world in which they live or the universe in their mind. In other word, the world where everyone lives and all things in it are created by his Xin. Because everyone’s Xin is unique, the world created by his Xin is particular. In other words, anyone has his own unique world. (2) “Human Xin is empty”. Hui-neng took “Xin is Buddha, Buddha is empty” and “all dharmas are empty” as the core and foundation of his thought, and attributed the Xin down to emptiness. Because he attributed the world's origin to the Xin that was originally empty, the world’s origin is able to be come down to emptiness at long last. It is the reason that Xin was empty, so that it is so large enough to hold (or accept) everything and produce everything. Because everything is empty, people do not have to pursue them, they are only external objects. Anyone who thinks in this way would not be troubled by external things. As the result, he keep his mind peaceful and ethereal.},
 year = {2019}
}

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