On Cheng Weizhi Volume 7 (Dazheng 3 1.38c):
What the cloud wants to know depends on knowledge, assuming that my method is not true and everything is just knowledge. Ode: There is nothing in the change of knowledge, so everything is just knowledge. Argument: The knower, that is, the three abilities mentioned above, can change knowledge and what a person's heart is, and they can be divided into two parts to make a name change. Seeing the difference between the change and the name, you can also take the same. According to the different camouflage, the name is different, and the reason is taken. Judging from this excellent talk.an course, there is no truth in it, and there is no change in knowledge. What you can get from energy is nothing else, and nothing else. Therefore, everything is inaction, and true and false are inseparable from knowledge. Speech is to escape from the understanding of real things, not from the understanding of thoughts. "
This means that knowledge itself is transformed into distinction and distinction. Without knowledge, what has changed and what has been taken, there is no real law, so everything is just knowledge.
In addition, the theory of knowledge transformation explains that "it is the seed knowledge of all laws, so turning around is artificial ...", Yun (Dazheng 3 1 62b):
"They are all seed knowers, Alier knowledge, the seeds of all methods and the remaining seven kinds of knowledge seeds. The remaining seven kinds of knowledge seeds can be born from various infinite methods, so it is the floorboard of all methods' seed knowledge. In this way, such knowledge can become an infinite law. Or into the root, or into the dust, or into me, or into knowledge. With all these differences, we only know why the cloud is so artificial and turning. Or from the self-nature, from the self-nature to the five yin, or know that yin is color or even yin. For him, he turned to blame the pro-China people, and all kinds of differences, looking at the five shades, all scolded him. If so, clouds follow each other because they are different. All kinds of actions are knowledge, and there is no other realm. People with various differences have different abilities in knowledge. What can be different is knowledge, and what is different is context. Being able to rely on others means separation, so there are differences and differences in Yun Qi. From this kind of righteousness, there is no other place except knowing, and only knowing righteousness can be achieved. "
That is to say, in Alier's knowledge, there are seeds of various laws and seeds of more than seven kinds of knowledge. These kinds of knowledge can be transformed into five laws, such as five realms, and these one-by-one knowledge has the meaning of being able to distinguish what is different, so only knowledge can become righteousness.
Among them, at the beginning, it was clear that all seeds realized various methods, that is to say, they were born to change (because they can change), and later they meant to be divided into two fruits, so-called marginal change (fruits can change). Notes on becoming an intellectual, Volume III (Ben) (Dazheng 43.317a):' Marginal name change. The eighth consciousness only changes the changes of seeds and roots, eyes, discoloration and so on. Here, but the word has a life, so the name has changed. If the name changes, the eighth knowledge of the seed gives birth to the seventh knowledge, which is called change, and the seventh knowledge gives birth to the eighth knowledge, which is called change. "
The second volume of "Seeing Heart and Dreaming Money" interprets the meaning of "knowing only" with two meanings of "learning theory" and "changing theory". Its moire (Dazheng 7 1.84c):
How does Yun He know everything? Answer: Although the meaning is boundless, the second choice is (1) to learn the truth, and (2) to change the truth. People who study truth have seeds of practical methods, which are all smoked by their own hearts. It is said that self-testimony can be smoked by physical strength, and it can also be smoked when meeting. You can see the seeds, and you can see the seeds. All kinds of seeds are known to be smoked, and the environmental color centers are very different. It is said that the color is on the edge, the seeds are smoked, the heart is on the edge, and the seeds are smoked. The color centers are different, one by one, and the seeds are smoked. If so, I understand that it is a separation force from my own heart and myself. Didn't the law born from this seed start from my heart? Those who change the truth turn themselves into meeting each other, which means the same as above. All causal methods should be considered. What he wants is to obey all the laws. If we can consider the fate of the fixed belt, it is because the law of fate has no transforming power. This principle is decisive, because the inner self-strength can become a ready-made realm. The above two principles are credible, and idealism has no meaning. "
In the book, the meaning of birth and change is the truth of learning, and the meaning of fate is the truth of transformation. Therefore, it can be seen that the theory of knowing only the three realms is based on the meaning of birth and change and the meaning of fate.
In epistemology, the knowledge is widely taken from the eight senses and the corresponding heart. Therefore, "On Cheng Weizhi" has seven clouds (Dazheng 3 1.39c):' Knowing words always shows that all sentient beings have eight senses, six minds, changes, differences in position and emptiness. Know yourself, know the corresponding truth, two changes, three points and four realities. In this way, all laws are inseparable from knowledge, and their names will always be known. Talking without doing but covering up a fool's actions will definitely make him divorced from facts and colors. "
This is called the king of eight minds is the self-knowledge of knowledge; Travel all over the world, and so on, corresponding to the actions and knowledge of six 5 1 kinds of hearts; Seeing point and phase point (eleven colors) are changed by the heart of the king; Twenty-four different ways of doing things are the separation of heart and color; The six principles of inaction are manifested by empty principles, namely, the principles of mind, mind, color and improper behavior. These methods are inseparable from knowledge, so they always stand in the name of knowledge and only know what to say, but there are various ways to cover up others' ignorance. If so, according to different abilities, the meaning of knowledge-only is called illusory knowledge-only or impure product, convenient knowledge-only. On the contrary, the Bodhisattva above the beginning of the earth has realized the truth of knowing only, only proving knowledge but not dust wisdom, and retaining true knowledge, which is called knowing only, being pure or seeing only knowledge.
The Mahayana Solemn Sutra, Volume 5, Seeking Quality (Dazheng 31.614C):' Knowing that there is no me in two, for convenience, the Bodhisattva is in three things, and the human law has no body, so there is no me; If you know yourself, you don't always have no body. You take all the laws as true and only know the past. "
In addition, the knowledge transformation theory also includes (Dazheng 3 1 62b):
Only knowing righteousness, righteousness is the heart. Today, there is no realm, only knowledge and ignorance, that is, only knowledge and righteousness can be achieved. This is a cleaning product. Trouble and realm are not without reason. Standing on the edge of knowledge means paying attention to the situation, and death is the final theory. Its positive intention is to make the situation empty. It is the ignorance of the past, it is its righteousness. The lack of knowledge in this realm is reality, and reality is a kind of unrealistic knowledge. "
◎ Appendix 1: French Historical View and Philosophy, Part II, Chapter 2, Section 1 (Excerpt)
Interpretation of only knowing:' only' means only meaning, only meaning, undivided meaning and simplicity. For those who say "knowledge" twice, "knowledge" is mental knowledge or consciousness. People who say "only know" (1) take the role of all laws in nature and non-nature, and the role of spiritual knowledge is unique, so they only know. (2) All the existence of the law of all things is false, and only the mind is real, so we only talk about knowledge. (3) All phenomena, such as the emergence, existence and extinction of all laws, are inseparable from the relationship between unhappiness and knowledge, so we only talk about knowledge. (4) Because the external realm is not real, but all beings are real, it is necessary to simplify this real' holding'. The inner mind and body function are real, but all living beings are eager for the external world and don't know the inner truth, so how to keep the' existence' of this mind and knowledge. So I only know.
Again, people who only talk about knowledge often say, as the scripture says,' all laws are ignorant', or' three realms of idealism'. What is the universal law? What is knowledge only? All laws are all things in the universe, and the universe is the research object of natural science and social science. The word' Fa' in Buddhism covers a wide range. Not only the heart and words are dharma, but what the heart can't say is also dharma. There are always two kinds of laws: one is the law of doing something, and the other is the law of doing nothing; Or cloud leakage method and non-leakage method. These two methods always adopt all methods. All these laws are not indifferent to the relationship between knowledge, so they only know. Now, I want to quote Confucian classics to illustrate:
(1) "One hundred ways to know people" says: "One hundred ways to know people" is a good example, which shows that all laws are just knowledge. For example, as the saying goes:' Jing Yun:' Buddha said that all laws have no self'. What is cloud method? Why am I not in the cloud?' Buddhist practitioners can be divided into five categories: first, mental method, second, mental method, third, color method, fourth, non-corresponding method, and fifth, inaction method. This is the five hundred laws. As shown in the table:
┌┌————————— ┐
├ Heart Attribution Method -5 1- Youwei Method-Dongxi┐
Five-color method-eleven-is inseparable
One hundred methods do not conform to the mental knowledge of method-24-┘ ┘.
└ inaction-six inaction-reason ┘
How can all these laws be called just knowledge? "100 ways to understand men" says:' Everything is the best reason, the mind should be the reason, two objects realize, three points are different and four points are obvious.' These five sentences just show that you are just knowledgeable. The first sentence refers to the mental method, which is the most unique and powerful of all methods, because it can influence other methods and has the power of active domination and self-righteousness, so it performs best. The second sentence refers to the mental method, which belongs to the psychological function of the king of mind and corresponds to the knowledge of mind. Of course, the heart is the main body and the heart is the subsidiary of the heart. The third sentence is to explain the color method (material environment), which is realized by the king of the heart and the mind, so the color method is immaterial. The fourth sentence refers to improper behavior, which is caused by the difference between mind and color method, so it is a fake method. Such as time, space, quantity, scale, gain and loss, birth and death, and equality of words. The first four sentences are reality, and the fifth sentence is rational inaction. Inaction is not divorced from the law, but the truth shown by the law, so it is also knowledge. The heart of the king of hearts is a psychological phenomenon in psychological research. The color method does not correspond to the method, that is, the object of natural science such as mathematics and physics. The rationality of inaction is the domain of philosophers. In short, all things and reasons of the law are not biased, so they only know. "Never leave" is what science calls "relationship". In all kinds of relationships, only the mind is the best, and everything can't be separated from this best mind, so we only talk about knowledge.
(2) According to the Secret Sutra of Wu Shen,' I know where I am, but I only know what I am now.' In this case, "edge" means observation. Buddha said that all objects observed by the eight senses, such as eyes, are realized only by knowledge. Karma' is the explanation of differences or differences. Respect and parting are slightly different: they have a simple meaning to the realm, and parting has a cognitive meaning to the realm. Only know what is now' has two meanings: (1) uprising now, and (2) realizing the meaning. Everything changed in an instant, from change to now. Change one moment, change the next moment, never change, or realize it at the same time. Such as grain seeds, buds, leaves, flowers and fruits. All areas of the eye are realized with the heart as the main edge. Dragon Tree's "Twenty Theories of Mahayana" says:' My heart is like a painter, painting a hag and my own self-fear ...' This also shows the significance of all legal ideals.
(3) According to the chapter of "only knowing righteousness", "Cheng Wei's words always show that all living beings have eight senses, six minds, changed phenomena (color method), position difference (non-correspondence) and other empty reasons (inaction method). If so, all laws are inseparable from knowledge, and they always stand up for knowledge. Words only cover up (prevent) what a fool holds. "
According to the theory of "three natures", Renyishu also said: "My method is different, such as being infatuated with others, from modesty to inversion. It is said that knowledge is the only thing, but language is the only thing that can cover them. That is to say, it is empty, and literacy means that I know how to change, and karma is false. This is a fact. Starting from him and pretending to have an empty truth and realizing it are two things and reasons, both of which have their own reasons, which means preserving reality. "
◎ Appendix II: The Exploration of Knowledge-only Learning, Chapter II, Section 1, printed.
Scholars have different interpretations of the definitions of "knowing only" and "knowing without leaving". What is the only knowledge? Some say it's eight senses, some say it's Araya, and some say it's just sincere. These are all aspects of the thought of knowing only, and they are the first-class knowledge of knowing only. Paranoia is a definition and a knowledgeable scholar of a school. My attitude is to see the mainstream and the meaning of * * * in the complex knowledge-only thought and dispel sectarian paranoia. Therefore, this paper first points out the explanations of several different viewpoints from Mahayana epistemology, and then examines its relationship with primitive Buddhism. These different explanations are epistemology, which is a multi-faceted development of epistemology; Knowledge-only learning can also be said to be the confluence of several ideological trends.
Mahayana knowledge-only thought can be roughly divided into five categories:
(1) The sixth part of Hua Yan Jing (Ten Places) says:' All three realms are illusory, but they are made with one heart.'
Wholeheartedly, the yoga school interprets it as Arya's knowledge. But in a certain department, scholars do not recognize Laye's idealism, thinking that it is only a simple world made by nature; The' only heart' is not within the scope of career sense. However, it is not idealism, but a powerful thought that only advocates knowledge. This can be called "made by the heart".
(2) Volume III of Jie Shen's Secret Sutra says:' I said I know where I am, and I only know what I am now. (In the middle) There is no less method to see less method, but my heart is like life, that is, like an elephant.'
It is said that everything we know has no so-called objective and independent nature. When our minds are aware of the present, there is bound to be a realm in our hearts. Because of the wrong understanding and persistence, I think it is the external environment of centrifugal existence. In fact, what I know is just a shadow in my heart. It is only from the heart, so it is called only knowledge. This kind of knowledge-only thought is based on epistemology, the relationship between knowable and known, and is discovered by considering the known truth. This can be called "epistemology".
(3) Volume 1 of the Deep Secret Sutra states:' Among the six interests of life and death, there is mutual affection and mutual affection. (Brief introduction) At the beginning, all seeds' mental maturity, development, combination, growth and broadness depend on two things: one is the color root, and what it depends on; These two, Ming and Xiang, are talking about the habits of drama respectively. (omitted in the middle) Atona's consciousness is based on the foundation, and the six senses are rotary. "
This scripture shows that our bodies and our internal cognitive activities are gradually developed according to the hidden seeds contained in the minds of all seeds. Based on the insights of viviparology, it shows that all beings are gradually developed in the fetus and play a role in understanding the present. These are not only born from the seeds hidden in the mind, but also have the meaning of knowing. This can be called the only knowledge of mind.
(4) Volume 4 of the Shurangama Sutra Amitabha says:' If the Tathagata is hidden, it is good but not good. (omitted) being smoked by a false bad habit that has no beginning and no end is called hiding knowledge, living in ignorance and living in seven senses. Like the waves, you will live forever. From impermanence, from me. Self is clean after all. "
Usually only talk about knowledge, Araya is the starting point of explanation. But the appearance of Araya is based on the Tathagata's hidden heart on the one hand, and the illusory habit of starting from scratch on the other. Under the interweaving of the wrong habits of Tathagata and karma, it was established as Araya. Therefore, from the aspect that all laws were born in Araya, it is the basis of miscellaneous laws; On the other hand, it is the key to enlightenment. Enthusiasm, enlightenment, dyeing and purity all depend on concealment, so it is only knowledge. This kind of miscellaneous learning is embodied in the pure hidden heart of Tathagata, so it becomes Arya's knowledge, and everything is illusory. This can be called' the only knowledge reflected in the heart'.
(5) The Mahayana Sutra of Amitabha says:' Bodhisattva has achieved the Four Dharmas, and it is meaningless to realize all knowledge by enlightenment. (omitted) Four or three winning schemes were reached. How to be three? (1) The mind is at ease with all the Bodhisattvas, and those who find peace will overcome their difficulties and show their righteousness. (2) When you have to rub him in luxury and practice dharma, you will make your intention and the meaning will appear. (3) There is no difference between wise men and wise men, and all the meanings have not been revealed in the past and present. "
Bodhisattva can change all realms at will because of the practice of inner wisdom, or can't bear everything. Realm can be turned at will, so it can be inferred that all realms have no self. If the external environment has the essence of centrifugal independence, it must not be changed by the imagination of the heart. This is inferred from the experience of Buddhist disciples in meditation, which can be called "random change".
At first, these five ideas were gradually triggered and deeply studied; When thoughts flow back and integrate, we will go to the stage of knowing only, and then we will have real knowing only. The intelligentsia of later generations, although all of them were merging these five thoughts, did not play a biased role, so they became a school with different thoughts.
◎ Appendix III: Chapter IV (Excerpt) of Searching for the Source of Knowledge.
Only knowledge, only epistemological knowledge, only ontological knowledge. Everything we know is the image of knowledge and the only knowledge in epistemology. As for the ontology of cosmic life, whether it is only knowledge is still a question. Although some people claim that everything in cognition is only an image of the subjective mind, they think that what is behind cognition is unknowable, or that there is something in the mind. If the heart is the noumenon of all things, and all things come from here and come here again, that is the only knowledge in the noumenon. This kind of ontological knowledge, in understanding, might as well establish an objective world. The only knowledge of Buddhism is, of course, from epistemology to ontology. When I got to ontology, I felt that what I knew had its relative objectivity, so I turned to epistemology. In Buddhist sects, there is no ontological knowledge and no boundary of knowledge, but it is quite complete.
The maturity of the thought of knowing only is mainly due to the fact that Buddhist disciples have proved it at will according to the practice of stopping watching. Theoretically, from the discussion of the origin of non-critical sense of occupation, the thought of being careful, meticulous, loyal to oneself and carrying out the habit of being able to follow is introduced. Because of the relationship between the public, the theory of difference and the metaphorical teacher, the mind and habit have formed the fusion of difference and non-difference, and completed the only side of knowing.
No school denies that what we know is incorrect, that we don't fully see the truth, or that we don't know at all. The reincarnation of Buddhism is based on all the fundamental mistakes-ignorance. It hinders the appearance of true wisdom, blinds and distorts the truth of things, and makes us reverse karma and cycle life and death under wrong understanding. So to get rid of life and death, we must see through our own fundamental delusions. Only by focusing on this point can we break through the rope of life and death and get rid of it. To know what a wrong understanding is, we must study what we know. None of this is the truth, so what is the truth? Under such requirements, epistemology developed, resulting in confused and ignorant thoughts and completing the other side of epistemology. When this care, seeds and endless thoughts are integrated, the study of epistemology is officially completed. (omitted)
Yoga believes that everything you know is a hypothetical self, and you can't live without famous sayings. It is inevitable to oppose the objective existence of a green phase. Without the power of famous sayings, we can never know whether it is green or colored. Like meridian, it establishes the self-nature separated from the text behind the assumed self-nature. This law should be divorced from its own nature, otherwise it is evil to empty it. All realms will not be indifferent to the power of knowing famous sayings. Although this has reached the consciousness of epistemology, the self-nature hidden behind cognition is said to be eighteen realms by the Ministry of Classics, and the yoga school also admits that it is cause and effect, but it is not necessarily heart! There seems to be no enough reason to prove that it is a false separation. The establishment of "true meaning" is divorced from self-nature, and the teaching of Hinayana Xu is quoted. I don't know how much better than the classics!
Epistemologically, to realize the idea that the environment is not real; On the origin theory of causal continuity, we come to the view that careful holding of species can produce everything. Combining with each other is based on its self-nature, which is realized by the seeds in the heart. It's the heart, it's true. When it is blocked in the cognitive world, there will be a phenomenon that others can take it away, which is incorrect. Declared the epistemology of "there is no external world, only internal knowledge".
◎ Appendix 4: Huo Taohui's Only Knowing Five Righteousness (Excerpt)
In the past, there was a lot of discussion about what we only knew. In the traditional interpretation,' knowledge' represents the subject, so only knowledge is idealism. For example, Kui Ji (632 ~ 682), the representative figure of China only-knowing Sect, used "Wei" as "don't be simple", covering no boundaries. Knowledge means ability, and release the mind' (preface to knowledge only). This view has influenced the Buddhist community in China for more than 1000 years. In fact, the original meaning of' knowledge' has different uses in the study of epistemology.
First of all, the traditional view is to take a cosmological position and put all the laws into the subject objectively. The so-called three realms idealism, known to all, has become a popular teaching method. But in essence, this concept of mind and knowledge is uncertain. The idealistic view of the three realms originally came from Hua Yan Jing: "The three realms are illusory, but they work together." In addition, the book "Talking about Bodhisattva's Ornaments in the Skyscraper Palace at Night" says: "The heart is like a painter, painting all kinds of five colors, and doing everything all day." This is also very close to the idea of knowing everything. The question is: does this heart directly produce various laws, but after the twists and turns of Ayer's knowledge, it does not accept various laws? Need rational research. Results Because of the different emphases of the problem, the conclusions are different: Tathagata Tibetan book theory paves the way for becoming a Buddha; Layer's origin theory emphasizes the connection between the subject and the real world, which lays the foundation for all the laws in reality. The former puts forward the subject of transcendence, while the latter puts forward the subject of experience, so from the viewpoint of cosmology, idealism and agnosticism have two positions.
In fact, the concept of Aryan knowledge put forward from the standpoint of experience is also a metaphysical concept. In order to explain the source of all laws in reality, the only knower thinks that Araya's knowledge structure is a seed knowledge, which contains all seeds and takes effect when it comes into being. This process, also known as the transformation of knowledge (Vij-n ~ a NAPARINA MA, translated as' knowledge change'), is from knowledge to seeds and then to objects. The only knower uses this concept to explain the problems that exist objectively, and everything that exists objectively is included in the active world of knowledge, so it is called vijn ~ a nama tra. The usage of the word "knowledge" is explained by the subject.
However, because the seed is externalized as an object, this object plays a very important role in dealing with objective problems. Only knowledgeable people named it Vijn ~ Apti-the word Xuanzang failed to face up to its value, and still translated it as' knowledge', which was confused with knowledge (vijn~a^na) representing the main meaning. Perhaps, from the perspective of cosmology, Xuanzang thinks that the existence of vijn~apti has no ontological significance, and it is only a process, so it can be skipped (although Xuanzang sometimes translates it as' farewell', the concept of' farewell' can only explain the activities of knowledge, but it still cannot explain the objective problems). However, in the history of Buddhist thought, this concept is of great significance. Because before the epistemology, the popular realists' thoughts in India, such as number theory, victory theory, Mimancha, Niyaa and Hinayana Buddhism, said that everything has its own parts and classics. , is the same practice. They think that the methods of all phenomena should have independent ontologies in the end, otherwise there will be no basis for the existence of phenomena, so they put forward the major species (ma-ha bhu ta, the basic elements that constitute material phenomena, such as fire, water and wind) and the minor species (parama^n! U, the atom of matter) and so on, as well as the heart and mind method with independent existence significance. The rise of the Middle School broke the self-nature of all laws, that is, the concept of noumenon, and returned to emptiness, so it entered the idea of absolutism and adopted a way to dispel the law of phenomena without giving it a foothold. Intellectuals believe that this can not provide a way for the practice of all beings, because grasping the truth should start from the object of experience, so we must first affirm the existence of this layer. The problem is that, from the cognitive subject, the knowledge-only school is unwilling to accept the ontological concept of realists and thinks that the object cannot be independent of the subject. The main reason is that such an ontology cannot be a cognitive object (that is, it has no' marginal' meaning). On this point, Dignā ga (Digna^ga, about the beginning of the 6th century BC) made a clear exposition in On the View of Destiny. He pointed out that the existence of an object should have two conditions: (1) it is an existence (the meaning of "predestination"); (2) It is an object (meaning' edge'). Realists' noumenon only has the meaning of "fate" at best, but has no meaning of "fate", so it lacks the guarantee of epistemology. So epistemology turned to idealism, canceling the noumenon of realism, and thinking that objective existence is actually just a representation, which is called vijn~apti (An Hui's book "Understanding the Original Only" was translated as "expressing differences", and its meaning is not clear enough and should be corrected). All laws exist only in a superficial state; In short, it is the only table ('(vijn~aptima^tnata^)). The word "table" is said by the fastening object, which is different from the word "knowledge" mentioned above. The two great works of Vasubandu (about the 5th century BC), the pioneer of the epistemology school, are actually twenty epistemology (Vim%s/a! Tika Vijn ~ Apti-ma trata) and Tri% s/I-ka Vijn ~ Aptima trata), the original title was' Watch only'. Xuanzang's translation into "knowledge only" shifted the focus of the problem.
Of course, we should only talk about knowledge on the surface, because where does the surface come from after the realist's ontology is cancelled? This must be attributed to the subject. Jie Shen's Secret Sutra says: "Those who know it will also know it" (Another Interpretation of Yoga), so those who only know it further put forward the transformation of knowledge, which is a problem from epistemology to ontology and cosmology. This is only knowledge in the traditional sense. From a historical point of view, the theory of consciousness originated from people who practice yoga, whose original name is Yoga^ca^ra in India, so this idealistic method should be related to their meditation experience. The "Jie Shen Secret Sutra" mentioned above is a document to guide meditation. However, back to the theoretical system, all appearances are provided by knowledge. From practical experience, objects have different contents, such as color, heat, smell, shape, size and so on. If they are decomposed into representations, how do these many different representations come from the same knowledge? In order to have a proper explanation and further decompose the knowledge world, the only-knowing school found that this subject has at least three different transformations, and from the ability to provide various representations, it classified this subject as eight, which constituted an eight-knowledge system.
The eight senses are: eye knowledge, ear knowledge, nose knowledge, tongue knowledge, body knowledge, consciousness, ultimate knowledge and Aryan knowledge. In the era of primitive Buddhism and ministerial Buddhism, only six senses were generally spoken. Explaining transformation with six senses can only provide the surface of sensory experience and thinking world, which is considered incomplete by the only-knowing school. First of all, we can't explain the emergence of self-concept. Secondly, we can't say that life is related to the past. If the whole world is the transformation of knowledge, why is it transferred from this world instead of another world? Out of this life instead of that life? There must be a reason. Buddhism advocates the theory of karma, which is consistent, but there are many sayings about the transition in the middle. Faced with these problems, the only-knowing school proposed that manas should be used to explain the former, and Ayer should be used to explain the latter. In other words, the final knowledge is self-awareness, which provides self-concept through its transformation activities, while Araya's knowledge is the subject of reincarnation and the root of the world's existence, and transforms individual life and the existence of the whole material world through its activities. In this way, combined with the first six senses, there will be triple transformation (strictly speaking, the first six senses should have eight transformations in their respective activities. But the transformation of the first six senses is mainly to solve the problem of the experience object, so it can be listed as one. In Thirty Odes to Knowing Only, they are called the transformation of unfamiliar knowledge (the transformation of Ariel's knowledge), the transformation of thinking (the transformation of eschatological knowledge,' thinking' is the lasting expression of eschatological knowledge about self-concept) and the transformation of surface environment (the transformation of the first six pieces of knowledge, the old translation of' knowledge from another environment').
However, although there are three transformations, as far as the existence of the eight senses is concerned, the first seven senses are all based on the eight senses (Alaiye knowledge) (also known as karma, because rye holds all seeds, so the representation must be based on seeds), so after the representation is presented, it still falls into Alaiye knowledge. A book is just a world known to Araille. The problem is that from the standpoint of experience, we can't witness the transformation of this knowledge (that is, the realization of self-nature). We can only set objects according to experience, and as a result, we will always hold on to them, which is the realization of self-nature. Therefore, the knower says that we can't know all superficial things until we gain undifferentiated wisdom.
◎ Appendix V: History of Indian Buddhist Thought Chapter 9 Section 2 (Excerpt)
To discuss the similarities and differences of the thought of knowing only, we must first confirm several points.
(1) Consciousness-only learning is based on the theory of "seventeen places" (local division) of yoga masters. Among the seventeen places,' five senses of body and land' and' meaning and land' are the first, indicating all Buddhism with mind as the main knowledge. As for' mind', for example, the first volume of On the Yogi (Dazheng 30.280b):' mind means that all seeds are dependent and dependent; Physical endurance, alien knowledge. Meaning means constant movement, which is inseparable from the six senses. Knowledge means that the present transcends the realm of separation. "
Mind, will and knowledge-the main contents of epistemology such as eight senses; Seeds and smoking; Transfer: "local branch" has been clearly stated. The theory was handed down by Maitreya, which is epistemologically recognized.
(2) Only knowledge is completed in the process of development: for example, the theory of yoga has seven meanings; Mahayana theory is simplified to six meanings of seeds and four meanings of smoke; On Cheng Weizhi added that it can smoke four kinds of cigarettes. If a^laya's knowledge is established, it is proved by eight stages. The theory of Mahayana is more rigorous; Cheng Weizhi Lun cited (including) classics and was founded with ten principles, so there must be Araya. Another example is perseverance, and the "yoga theory" is over; The theory of Mahayana must be established without Manas; On Cheng Weizhi is more detailed. Knowledge-only learning is formed by the combination of the belief of yoga practitioners in the practice of knowledge-only learning and the theory of "a classic moderation" From muddy to fine, it is the achievement of theorists.
(3) It has nothing to do with the world, and it has different meanings and new meanings: if there is no Mahayana solemn sutra, according to the division of yoga places, there are roots and new smoke-there are no leaks in the two seeds; The Mahayana theory, based on "choosing the decisive point", establishes the theory of "mind-born" ... from the purest dharma flow, the seeds are smoked "-the theory that the new smoke does not leak the seeds. For example, in the Mahayana Solemn Sutra, Sautra^ntika, the heart is the position difference of the heart; However, the theory of Mahayana and so on. , also said that the heart corresponds to the heart. Yoga and others all say the five-color root, but in order to establish all knowledge (epistemology), the book "Twenty Theories on Only Knowledge" has a new meaning:' Knowledge comes from its own species, like environmental changes, so as to become a place inside and outside, and the Buddha says it is ten.' That is to say,' color is similar to knowledge'-for example, eye knowledge is born from seeds, and the name born from seeds is called' eye'. Dignā ga (DIN% NA GA) also said in On the Edge:' Knowing the role of coloring, five names should be reasonable.' Teachers' explanations of knowing only benevolence and righteousness may have different meanings. Even for the interpretation of "this theory", there are quite insightful commentators. They don't necessarily interpret it according to the text, but always make up their minds to understand (or even modify the original text) to make the meaning of the theory more accurate and complete. Therefore, different factions that only know and only know should be understood from teachers' different basis and ideas!
When it comes to "knowledge only", Sanskrit has two points. (1) Vijn ~ a na-matrata: Vijn ~ a na, that is, the knowledge of eyes and ears. (2)VI-JN ~ APTI- Matrata: This term has been used from Mahayana Solemn Sutra to twenty epistemology and thirty epistemology; Wei Yuan Bodhi Six Fingers