So, he criticized Buddhist Yogacara, taking Alaya consciousness as the seed of the phenomenal realm, while acknowledging the Buddhist tradition of the true essence, creating a dual ontology. He criticized Yogacara theory from the perspective of karma, stating that Alaya consciousness is both the seed and the essence. Buddhism used to be a large circle, which is true and non doing, and this is also the essence. In this way, it becomes a dual essence.
Xiong Shili found an excuse to criticize that Mou Zongsan, a modern Neo Confucian, was Xiong Shili's student. I feel that his thinking has returned to Buddhism. He talks about the theory of two-level existence and consciously separates the world of truth and the world of phenomena. Of course, his world of truth has also changed and is similar to the body and function of Confucianism.
At this point, among teachers and students, Xiong Shili rebelled against Yogacara, while Mou Zongsan returned to Yogacara's thinking to some extent. The second level ontology is actually a dual experience, but Xiong Shili himself is very dissatisfied with this second level. Instead, he wants to remove the essence of the phenomenon world represented by the seed, which is not enough to become the essence. It is absolutely not allowed in Buddhism to turn the non action method of Buddhism into an active method. ?
Zhenru suddenly came into effect, only in Chinese Buddhism does it have a certain meaning, which is not allowed in Buddhism. Zhenru regards nothingness and law as a thing of extinction. How can it work in the phenomenal world? That's impossible. Only Confucianism advocates the popularity of the Way of Heaven, so it is equivalent to a two-level transformation of body and function. He removed the cause and effect of Yogacara and established his own new theory based on the Tao and destiny of heaven.
So, he explicitly stated in his book that Xiong Shili does not agree with the past practice of using seeds as karma. But instead, let me define karma as neither a material reaction, nor a function of the human brain, nor a previous guidance, nor a current seed. His ultimate reason is automation, which is self creation.
What is karma?
There is only one thing that can be called absolute causality, and that is self causal.
So, he said, does it mean that there is no other true law, and only those who bear the fruit of their own birth can be given a name. For those who are aware of the new, reciting the new is the automatic process of reciting the new. ——The Theory of Consciousness and Consciousness
Where does our ideological consciousness come from?
It is neither an external stimulus nor a temporary renovation. I am not living in your eyes, nor am I living in the memories of my childhood. I am living in the free creation of my present moment, which is the meaning of Xiong Shili's new definition of karma.
Simply put, it's actually quite simple, but here you have to talk about reasoning. What makes Xiong Shili's statement reasonable? What makes Yogacara's statement reasonable? In the end, it's a judgment of values. Just like our current situation, my actions are not a product of your eyes, I am not a product of this environment, and I am not a product of my past self. We always say that we should be our true selves, and young people always say that we should be our true selves. In fact, when we reflect on our true selves, many of them are still influenced by the environment, customs, and blind emotional desires. We need to remove all of them and obey the call of conscience. According to Confucianism, that is the true cause and effect, and that is where we settle down.
What we do and whether we can pursue it to the end is a choice made by my free will. In Confucianism, this is the case, but in the context of Western philosophy, it is not appropriate to say so. Kant said that free will, the existence of God, and the immortality of the soul are all assumptions, and they are all promises because they cannot be verified. How can absolutes be presented in relative terms, but Confucianism says that this is presentation. As I mentioned to everyone last time, mindfulness is all about innovation, and you cannot solve this problem in an epistemological way. It is a practical way, a way of presentation. Once you present it, you feel that you truly have your true nature.
What do I mean by excitement? I'm very excited. Then I'll explain excitement to you, which means that the emotional language is quite rapid, the face is quite red, and the attitude is quite different. Whatever you say about excitement, you will say it. One day, when you get excited yourself, you will remember all the words I said. This is called excitement. Whether it's happiness or hesitation, let me tell you what hesitation is. I guess most of your classmates are hesitant, not all of you understand hesitation, because when you had this kind of mentality before, if I were to define hesitation, I would say a thousand words about it, and you would have a lot of it. One day, if you were hesitant, you would immediately need to confirm it.
I won't tell you much about Nian Nian Xin Auto because it is a non objectified expression. One day, when you have this conscience presented, you have this experience of self-awareness and self-reliance, and you will feel that Xiong Shili spoke very well. I am not the venue of the environment, nor am I the emergence of old consciousness. I am the creation of the present, and this is his modified theory of causality.
It's simple to say. I think Xiong Shili only does this kind of work, and from a theoretical and logical perspective, he has changed this point. But this change is the biggest.
His philosophy of enlightenment, Yogacara, transformation, function, creation, and mind, borrowed words from Yogacara, but he is not talking about the principles of what you are learning at all, because he has changed the core Yogacara of others, the definition of causality, so that causality has changed from a decisive causal relationship in the phenomenal world to a transcendent determining relationship.
This is the analysis in the example of causality that I mentioned. So, if the theory of causality is changed, are the other relationships also changed a bit? The changes in the three elements behind it are actually not significant. Only fate is a decisive relationship, the other three elements are just ordinary fate. In the context of Xiong Shili, for example, waiting for fate. What does it mean to wait for an inseparable fate?
It is all about the existence of universal laws and only consciousness, but the training itself is one thought after another, and the successive relationship before and after is called equal and inseparable fate. So, his academic contribution is to extend this psychological phenomenon to material phenomena. All things, not only psychological phenomena are inseparable, but also material phenomena are born and died in an instant. All psychological phenomena, including material phenomena, are fleeting and have no permanent presence.
This is a very crazy idea. The spiritual phenomenon is the recitation of new life, the material phenomenon. I am now telling you about a table where every moment is fleeting and never stops. You may find it difficult to accept, but it is not uncommon for those who study philosophy to think that everything is happening in the aspect of occurrence. Expanding this concept of non existence to material phenomena criticizes the decisive cause and effect of multiplying the pre consciousness by the post consciousness.
This person's consciousness is not a mutual relationship between the front and the back, and the front cannot be used as the decisive relationship for the back. Even tomorrow's me is not determined by today's me. Everything about me and tomorrow's me is fate, and that is the final determining factor. Therefore, he did not elaborate too much on this aspect.
There's no need for him to explain why there's another chance to increase his popularity. Buddhism originally talked about the concept of increasing the upper edge, which means that everything is in a state of interaction and there is no need to make new interpretations. It can be accommodated in its new system. Therefore, the explanation of Xiong Shili's concept of 'equal non existence' and 'increasing the upper edge' is different from that of karma. ?
It is a slight extension of the old Yogacara perspective that further strengthens its non deterministic nature in the phenomenal world. Sometimes, after listening to it, you may feel that some words and language may not be acceptable to you. I have found two examples, and you will understand what non deterministic factors are.
All phenomena are fate, and fate has no inherent internal cause or decisive causal relationship. Some theories can accept this statement, such as the example I gave, which is about the transformation of the new Yogacara theory. Please see if you can accept this term, which means it belongs to the category of increasing fate and has no decisive relationship.
Look at iron and fire. When we were young, we saw blacksmiths making iron and putting black iron into the fire to burn it, and then the iron turned red. So, is fire the reason for the color change of iron? As we all know, fire is the reason for the color change of iron. When we talk about the reason, it is a decision. As long as this iron is put into the fire, I can burn you red. Isn't this the decisive factor? It can be done in any situation.
However, from the perspectives of both Yogacara and Neo Yogacara, it is believed that there is no necessary connection between the two. If fire changes from black to red, who caused it to turn red? ?
Of course he said he would take the physics exam, and he would definitely say it was fire, but as philosophy students, we don't answer that way. If we put iron in fire and burn it red, others would respond with common sense, saying that fire turns iron red. As philosophers, who caused this iron to change from black to red?
That is to say, the extinction of the black phase is only the self extinction of the Pharm, not waiting for the destruction of the fire. Only when fire rises, will both the red and red phases rise. Therefore, it can be said that fire has the function of pulling up the red phase, but it cannot be said that fire is only the bad cause of the black phase.
——The Transformation of New Consciousness Theory
You said that fire has a causal effect, but it cannot be said to be the cause. Who is the reason for this iron turning from black to red? Some people say it is iron itself, but it cannot be. It can only be said that it is what we call qi, because the phenomenal world cannot be the cause of itself. Not only can fire not be the cause, but even iron itself cannot be the cause.
Just like me today, for example, I am like this today and like that tomorrow, what is the reason for this?
You say it's the weather and someone else, but in the end, you say it's yourself. Which self is it? Only by belonging to the essence of the heart can we turn all the reasons for the existence of this phenomenon into fate, without acknowledging that it has a determining factor.
Someone said why are you being so serious? Just admit it, okay?
If you admit one, you have to admit everything. So, the entire phenomenal world was originally a vast and ever-changing world. If there is one fixed and everything else is fixed, the entire phenomenal world becomes an iron cage. I picked up a fire and iron one, and another one he picked up, frost, snow, and rice seedlings. The next frost will turn it into a green color and a withered yellow color. Who really made it?
