So, consciousness is divided into eight consciousnesses, which is a structure of human psychology in the study of consciousness. We Chinese people think that the heart is not just one heart. It will divide you into eight parts. How can there be a complete heart, eyes, ears, nose, tongue, body, mind, Mona, Alaya.
The human heart is a collective entity without an absolute subject, which is called Yogacara. Buddhism teaches about dependent origination, which dissolves anything that can be considered as such an independent and decisive entity. The final decision maker is a tangled mess.
You must ask me, what is Alaya Shi?
It can only be a dilemma. The eight consciousnesses, accompanied by corresponding mental positioning methods, then present different color patterns. Every time I read it, I see your shape, your color, it's just a pseudonym, I only see one shape, one color, an aggregation of shapes and colors, a tangled mess.
These things are called 'phase separation, phase separation, and phase separation', which is the manifestation of a thought that is divided into two parts. So, what unity do they have? With self evidence, one knows that they are watching. This is the special situation of humans. I estimate that animals may not have self identification, and humans not only know they are looking at you, but also know they are looking at you. Not only am I looking at you, but I also know that I am looking at you, which is called self verification score.
Of course, this is a cycle, but in this cycle, it's like spinning around one's own tail, eventually forming a tangled body that can stop, and consciousness stops at that moment. The whole world presents itself to us, and it is called Wanfa Weishi.
I won't talk about the seeds currently, but when it comes to Xiong Shili, he needs to break through Yogacara. Where did he break through? But what I just told you is static analysis, such as the presentation of color and heart methods, and the presentation of heart methods with seeds. This is a static structural analysis.
Dynamic, how did he activate it?
There is a word in Buddhism called fate, without fate, it is impossible. Of course, the concept of fate is different. Confucianism recognizes this fate, and all fate is a manifestation of the popular way of heaven. Buddhism aims to transcend, and there is no way to do so. For example, if you came to class with me today, we have a strong connection. From the perspective of Confucianism, this is positive. We learn from each other and exchange ideas in this field. In Buddhism, it is not enough. Our connection means that we have formed a new relationship, and once again, we have been added to the intricate relationships. Therefore, he wants to resolve this connection.
So, this fate is all static things, and the reason why it can present a comprehensive dynamic, such as how this seed is presented as reality, if there is a seed that creates this reality, what do I see now? What comes to my mind? Where does the power come from?
This seed is the driving force of our current consciousness, called karma.
You should pay attention to the "cause" of this causal relationship, which is determined by internal factors. Buddhism places great emphasis on the relationship between cause and fate. Fate is a general relationship that is universally connected, and the cause is decisive. Therefore, the seed is the causal relationship of reality. After reality arises, there are the ability to distinguish and the ability to distinguish. Separation is the object of being known, and these two form a relationship called the causal relationship.
For example, if I want to see you, I see you, which is called fate. So, to see you, I need a sunny space, which is called increasing the upper edge. To help facilitate this matter. And I have a prerequisite to see you, which is that I cannot die right away. If I stop thinking, then I can't look at you anymore. I keep thinking, this is called waiting for fate.
This is called the Four Fate, which means when I give this example and I see or hear something, I think of something. Everything must have Four Fate, and losing one yuan won't make it happen. I see you as a seed jumping out and manifesting, and this is called karma; Other conditions are needed for assistance, which is called increasing the upper margin; Seeing or thinking about you is a separation and being separated, which is called fate; So, the continuous process of thinking is called increasing the element.
So, the basis of universal consciousness is the Four Elements. That's what I mean when I say it here today. Remember, why am I highlighting the concept of 'Four Fate' now. Wan Fa Wei Shi "is a static concept, but in a dynamic perspective, it refers to the unfolding of the four realms, from seed to present, from seeing to seeing, and then from seeing to seeing. These seed consciousnesses and thoughts are constant, which is called" waiting for an inseparable fate, "and with the assistance of other things, it is called" increasing upward fate.
I have Alaya consciousness, and so do you. Everyone's Alaya consciousness is different, so Buddhism teaches this as a thorough pluralism. This is a basic structure he mentioned. I roughly analyzed it and finally talked about the three natures. He made a judgment that this is a new structure in Yogacara, which is more complex than Mahayana emptiness. The Mahayana emptiness school has two truths, the true truth and the common truth. It has a half truth and half common truth sandwiched between the true truth and the common truth.
The most annoying thing is right here, one is called 'omniscient self nature', and the other is called 'self nature based on others'.
For example, any attachment to the method of color is a self nature that needs to be eliminated, as stated by the emptiness school, which requires emptiness. For example, I see someone who looks very good and I really like them. Buddhism says that this is a true secular truth. This is self consistency, completely false, why?
Because you haven't seen anyone you like, naming them is just a convention between their parents. What name did he originally give you, and you didn't see that person, you just saw a little color. This combination, he deconstructed you, and it's completely a pseudonym, so it's completely empty.
So, what else is completely empty?
It's the law of non action. The method of non action is the essence, and the emptiness of dependent nature is actually not emptiness. Because you can't add a little bit to it, it's like it doesn't move, forever and ever. The earthy yellow curtains we see have a false vacuum, but their natural color is not empty. So, what is the most troublesome aspect of Yogacara studies, which is the phenomenon of consciousness. He thinks this is half true and half false.
Buddhism used to be simple, everything was dependent, the essence was emptiness, and once it was over, it became clear and straightforward. It added to you that all sayings, all colors, and all sayings are emptiness.
True is not empty, but a phenomenon of consciousness. He said it is not empty, usually it is not empty. You cannot say what I think, this is empty. You truly realize it. How did you present it in your mind? How can you say empty?
In any case, the only knowledge theory also believes that the half truth and half false thing is empty. When you succeed in cultivating knowledge and all the truth appears, you can say empty. This is the most troublesome part of it. It is different from the old Buddhist tradition, such as the empty sect, which we Chinese like.
I have explained to everyone the characteristics of Buddhist Yogacara, which is the key part of the theory of the Four Elements. Therefore, Yogacara attaches great importance to the Four Elements. He is not easy to talk empty, but easy to talk empty. The Chinese always talk empty, and their mantra is too powerful.
This is the concept of 'dependent on one's own nature' in the three natures and three asexus he talked about. Although psychological phenomena are dependent on others, such as relying on Alaya consciousness, they cannot be easily explained as Confucius. They exist as causal factors, and only through the "omniscient obsession with self nature" can they be called emptiness.
The psychological phenomena presented cannot be easily dismissed. Ordinary people can only speak of emptiness when they transform into a Buddha, so the middle part of it has the characteristics of emptiness. If you read too much about Chinese Buddhism, you will be influenced too much by the empty sect of Zen. Chinese people like empty sect. As a result, the most important part of Buddhism is the middle part, and the analysis of the world of psychological phenomena is the most exquisite part.
So, after speaking, transforming consciousness into wisdom is achieved through the continuous practice and transformation of fate, leading to the realization of Alaya consciousness.
So, when we talk about transforming consciousness into wisdom and transforming our subjective world, we used to say this: to understand the world, to transform the world, to understand the world, and to transform the world, we first need to understand the Alaya consciousness of the world. To transform the world, we first need to transform the Alaya consciousness that presents the world. Therefore, he wants to talk about the transformation of consciousness.
This is such a discussion in the theory of action in Yogacara, but what is it clearly?
It is a causal cycle in the phenomenal world. When can this cycle be interrupted, it can only rely on external forces. Because your clean seed, or the seed of non action, cannot inspire us, then the idea of goodness can only rely on postnatal cultivation. postnatal cultivation is an endless cycle, and it can only rely on external forces, such as moral influence, to transform us into wisdom.
The ultimate fundamental reason for the Four Fate Theory is the seed in Alaya's consciousness, and the seed is not a transcendent thing. Although seeds are innate, they do not work. They are a combination of nurture, and the entire logical structure is like this.
Just now, I was introducing the basic theoretical structure of Yogacara to everyone. Below, I will analyze from the perspective of causality, that is, what is the difference between the causal relationship taught by Buddhism and the physical and functional relationship taught by Confucianism?
For example, why don't I teach you as a person? You have to ask me, do you believe in physical function or cause and effect? I believe in cause and effect, but Xiong Shili believes in physical function.
What's the difference here?
For example, is physical function a cause and effect? If you ask Confucianism about physical function, you can see that in Chinese philosophy, there is a popular belief in the Tao of Heaven, the principles of Heaven, and the infinite Tai Chi theory, all of which are ontology. There is also a causal relationship between ontology and the philosophical history of the real world. But we need to give it a special name called free causality, or creative causality.
To illustrate the twists and turns within these, I will give a separate explanation called 'Cause and Effect and Physical Interpretation'.
Everyone is studying philosophy, and I believe you all have very good brains. You can get into college and study philosophy, and your brains are very good. I used to go to a normal school before, and after graduating from normal school, I became a teacher in elementary school. At that time, I thought I was not good enough. After graduating from normal school, I worked as a teacher in junior high school for three years. However, our elementary school teachers often quarreled with people and slapped their chests. I am a normal student, and I have some special qualities. You are all undergraduate students in the philosophy department, and I believe you can have a conversation with me.
