So, the division between reason and fate is not absolute. We used to follow the internal cause theory of Hegel, as if I only needed to find the main reason in life, and everything would be fine. Learning philosophy is divided into two parts, the main contradiction, and the main aspect of the main contradiction. The main aspect of the main contradiction is constantly searched for at the main key points, and in the end, we cannot get through with ourselves. We need to break through this way of thinking by constantly searching for the seed. This is called phenomenon determining relationship.

We used to search for decisive relationships and seeds in the realm of phenomena, and we discussed the Alaya consciousness of Buddhist Yogacara, which is the phenomenon that determines relationships. I define it as the decisive relationship of phenomena, which binds people too tightly. We are forever in a cycle of cause and effect, and this cyclic change seems like an endless sea of suffering. How about turning back?

Philosophically speaking, you need to find a transcendent decision-making relationship. Just now, we called it flowering and fruiting. If we reverse it, the result will bloom and sprout, the seed will bloom after the result, and finally inorganic substances will be discovered. Where is the final cause?

If you collapse like this in the world of phenomena, you will become a person determined by phenomena, and you will become a scientific problem instead of a philosophical one. Cause and effect, this is called infinite regression. If you study the history of Western philosophy, I assume you are familiar with such things. Thomas Aquinas in the Middle Ages talked about the five ways of God's proof, which can be more causal, more fundamental, more based, and more dynamic. In the end, it was discovered that there is never a head, only what?

Jump out and seek an absolute transcendence.

Of course, what Accra found was God. We Chinese people will not find God. What the Chinese people found, there is a saying in Confucius Analects. I like to say, "What the heaven says is true, what the four seasons do is true, and what a hundred things are born". What the heaven says is true. The seed sprouts, blossoms, and bears fruit. When we meet the fruit, we tell that the fruit is not brought by the seed, but a gift from God. Of course, this God is true.

For example, if I am here today and you have achieved something, don't say it's the result of my hard work. You are 'greedy for heaven's achievements for yourself', but it cannot be said that my parents were born well. Parents are still parents. If we follow evolution, I still have to thank monkeys for their fun. In the end, I can only say, 'Heaven speaks for itself, the four seasons are also true, and a hundred things are born.' That is called transcending the determining relationship. What benefits will this bring?

Breaking the chain of phenomena is called transcending determination. The Chinese people have found this day, whether it is called heaven, destiny, nature, Tao, conscience, destiny, we use this idea.

But if it is a transcendent determining relationship, there will be a difference. Is this transcendent thing high and unreachable to us, or is it within us? Philosophically, we call this inner transcendence and outer transcendence. ?

When you want to read the history of philosophy, sometimes it feels awkward to hear this. What does inner transcendence mean? What is the transcendence of diplomacy?

Externally, especially with the phrase 'what can heaven say?' God has nothing to do with us. For example, when Christianity talks about God, I may not understand it accurately, and its relationship with humanity is relatively isolated. God, of course, is also a transcendent being. Look at the Old Testament, God created man, not for several days until the seventh day when he rested. But look at that book, he didn't say what to use to create, he created absolutely, freely.

So, the decisive relationship of transcendence, we also call it a kind of causality, but it is not the external or internal cause we are talking about now. Some people give it a name called free causality. ?

It is the relationship between the creator and his possessions.

But there is a transcendence between this creator and his possessions, but what is external or internal. For example, when we say that Christianity is somewhat externalized, we talk about external transcendence, while Eastern philosophy emphasizes internal transcendence. We all have nature and a conscience, which is the basis of our transcendence. Therefore, it is an internal transcendence. Confucianism, Taoism, and Buddhism are also like this, especially the Sinicized Buddhism. The primitive Buddhism in India has some variations, and the Chinese Yogacara taught by Xuanzang and Kuaiji is basically the same as that in India, with weak creativity. Therefore, it has been particularly criticized because it is somewhat external.

He also has the seed of non action, but it is non action and will never work, so it is somewhat externalized; If Chinese Buddhism, such as Zen Buddhism, has already been internalized. So, even with this kind of internal transcendence relationship, I can use the analogy between Yogacara and Confucianism, for example, to say that it is transcendent in nature, but non action.

The pure seed, the innate seed of non action, the seed of truth, is present in our Alaya consciousness, but it never works. It only naturally presents itself when you transform consciousness into wisdom.

The Confucian concept of transcending the inner world of heaven has never been idle. The saying goes, 'Life is easy, and the Tao of Heaven promotes the development of all things.' Confucianism always talks about this concept, so it is a creative existence that transcends the inherent potential.

Xiong Shili's new Yogacara theory aims for the last one. This is the essence that Confucianism talks about, absolute existence. Confucianism emphasizes the existence of absoluteness, which is a creative being that is both transcendent, intrinsic, and creative. This is different from Western philosophy and Buddhist philosophy, which are transcendent but non functional. In Western philosophy, it seems that these two are to be separated: God belongs to God, Caesar belongs to Caesar. You cannot talk about the two together. Ontology is ontology, and cosmology is the cosmic lamp. Only in our Chinese philosophy do we constantly call this ontology cosmology. The creative aspect itself needs to be presented in this real world, which is the Confucian concept of unity and application.

Xiong Shili ultimately transformed the new Yogacara into the theory of embodiment, and the most fundamental change was in the theory of causality, transforming the phenomenological determinism of Yogacara into a transcendent and internal creative ontology called embodiment.

Of course, this topic was not proposed by him either. It is the mainstream of our traditional Chinese philosophy. When we first talked about the theory of body use, we talked about the role of form. Later, we found that it was not enough to explain the concept of self nature. Finally, we talked about the essence of ontology.

Next, I will explain to you the problem consciousness of causality and Xiong Shili.

This class is a key point, let's have a good discussion with everyone about my three and four questions. One is why Xiong Shili criticized the causal relationship of Yogacara? Resulting in the rebellion of its entire Yogacara school. The fourth part discusses how Xiong Shili criticized and transformed the four aspects of Yogacara.

So, in the previous section, why did he criticize the causal theory of Yogacara?

So he believed it. Later on, he didn't believe it for some reason. Now, I will take 20 minutes to explain this process to everyone, which is that this is a kind of life situation. If we talk about the changes in its theoretical system, this is an external reason. Just because his personal life experience has changed and his thinking on this practical problem has changed, he cannot agree with the causal relationship theory of Yogacara and the theory of the Four Elements.

So, I'll divide it into three parts. The first part will talk about Xiong Shili's early behavior and his belief in Yogacara. ?

In 1918, Xiong Shili published his first book "Heart Book", and the first article was called "Chuanshan Xue Ziji". I think this is the original dilemma of his lifelong pursuit of philosophy, and he has been thinking about this article all his life. His motivation for thinking lies in this, and his final conclusion has already been written in this article. However, he did not realize this at the time. He judged it out, and then came back. Let's take a good look at this passage. You know the process of a young person thinking about philosophical issues, from converting to Confucianism to converting to Buddhist Yogacara, and finally killing him again.

This article is from 1918, when he was 34 years old. He recalled a process when he was 13 years old. I told you about it last time. Today, I will focus on analyzing it with you. After reading it, I will go back and read what I analyzed for him. Is it suitable for you?

Xiong Shili said that he pondered the issue of the origin of the universe and the problem of causality. He said that at the age of 13, he "climbed high and injured the autumn hair", which was the grass of autumn. He then said, "If you seek its essence, there will be nothing again. All the phenomena in the three realms can be observed in this way.

Everything is dependent, of course, after seeing that Xiaocao is dependent, and thinking that we are also dependent, some people say that I am dependent, that I am living well, that the real things are like this now, and it will not be like this in the future. ?

So, he said, all things are illusory.

You can pause here for a moment. A 13-year-old, I doubt if he wrote this at the age of 35. Is it about his thoughts at the age of 13 or 34? This is a dilemma. Life is a dilemma. I used to read Li Shangyin's poem, 'This love is to be remembered, but it was already lost at that time.' But when I thought about it, I couldn't think of it right away. At that time, it was already lost. When I wrote this poem, I remember that I was already lost and couldn't remember clearly. Or was it that I couldn't figure it out at that time? Nowadays, there are many emotional entanglements in college, but in ten years, you will find that you can't remember what happened at that time. It's just that you remember clearly. At that time, you were not very clear. How could you think clearly about everyone else.

This is also my old memory. He was thinking about this question when he was 13 and 34 years old. Because of this sense of emptiness, he suddenly thought that everything is illusory. Now, as philosophers, let's analyze it. The first thing is that a 13-year-old child is a bit difficult for me to understand. Please don't do this. His father passed away when he was 12 years old, and their family had too many children, six boys and three girls. The family environment was too poor, and he was too anxious. Therefore, at the age of 13, he had this feeling. I estimate he has always felt this way.