Through hole 028 clean and dyed

The world of mind, habits, and habits can be divided into good and bad, such as thoughts, actions, and consciousness. When we see good things, we envy them.   We need to cultivate everything, such as thinking and acting, in the same way. Action is the experience of consciousness. When we see something good, we start mindfulness, which is called purification. The thing we see, the thought we cannot write well, this is called evil thinking, this is defilement.

So, the functional world and the habitual world are binary, and the habitual world itself is also binary. This is Xiong Shili's explanation of the world. We say that philosophy is a worldview, a philosophy of life. From this, we can also see the distinction between the transcendent ontology world and the tangled phenomenon world. The phenomenon world is further divided into purification that is consistent with the functional world and dyeing that is inconsistent with the functional world.

So, for those who live in a world of habits, the effort they need to do is to let go of pollution and clean up. Buddhism says that all good deeds and all evil deeds should not be pursued in the same way. You cannot find them in the functional world, but only in the habitual world. So, what does Xiong Shili mean by talking about this dual world?

He made a distinction between the two, that is, the functional world has infinite vitality, and the functional world is constantly eternal. To some extent, it is a kind of religious or ultimate care that gives you a religious or ultimate conversion. If you enter this functional world through practice, it will be a state of eternal freedom, no life or death, no fear or terror. Conversely, habitual events are a kind of breakable or pathless, with both good and evil, in the realm of phenomena, just like what Laozi said about "the coexistence of existence and non existence, difficulty and ease". However, that functional world is a world of natural inaction, so of course, we should pursue a functional world, and we hope to live in that kind of world.

This is the division of the dual world to this place, which basically distinguishes this thing from the perspective of cosmology, namely the distinction between the ontological world and the phenomenal world.

Below are two parts that Xiong Shili talked about, one is called Chengwu and the other is called Mingxin.

Chengwu is a concrete explanation of how this world was created.

Mingxin refers to how we can achieve our ideal state through practice in the real world.

I gave it a name called ontological cosmology. This name itself is a strange name that is commonly used by people engaged in Chinese philosophy, while in Western philosophy, ontology is ontology, cosmology is cosmology, and cosmology talks about the world that is formed from form to form, generating changes, and the source of causes; The ontological world is a rational world, a logical world, and a categorical world. These two worlds are two different things, each doing its own thing. The biggest problem they face is how to integrate these two. Therefore, the fundamental problem of philosophy is to turn it into a problem of the relationship between thinking and existence.

But in Chinese philosophy, sometimes our thinking is different. For example, when Xiong Shili talked about the occurrence of the universe, he was not discussing physics, but purely cosmology. It was not about discussing that theory, but about how the essence manifests as all things in the universe, that is, how the process between the functional world and the habitual world is manifested?  

It has transformed it from an ontology into an ontological universe, so I say this is to link the two together from the very beginning. So, what did he say?

One is the functional world, where the power of transformation is too great, causing this entity to fall from the ontological world. Therefore, when Xiong Shili talks about transformation, the first thing he talks about is transformation, transforming this entity into something, presenting it as a potential energy of transformation. Pi is Xi, Xi is object. So, how are things formed?

The potential energy of things is manifested too strongly, deviating from the original essence of the universe. In this place, you can see that although he talks about the transformation of mind and matter in the functional world, with transformation as the foundation and transformation as the end, just like creating the world, the power of transformation has become a little stronger.

When it turns into something, there is a process coming out when it rotates inside, or there is a process coming out of this place. Of course, mistakes may be made from the beginning, even when he is a point, he may make mistakes. To transform into something is to detach the creative power from its nature.

The power of the universe is to transform and transform. If there was an entity at the beginning, but it was invisible, it could only be used. This entity has always been creative in popularity. But the essence of the universe does not want to fall, and it wants to rise again. This is called Pi, but in this place, it is circling and deviating from the track, forming the Xiong Shili, which borrowed the theory of Huizi recorded in Zhuangzi. This may be the way ancient and modern philosophers, when explaining how the universe is formed, had no choice but to create it like this.  

Originally, you said that the transformation of the mind and objects was just a process of transformation. However, it resulted in the creation of a corrupted force, forming a dynamic circle and creating a universe of phenomena. If you like philosophy, it means Western philosophy. When Marx wrote his doctoral thesis, he specifically discussed how to break the primitive chaos by discussing atomic deviation and how to explain it in that way.

When Xiong Shili talked about his ontological cosmology, he spoke well about the transformation of the ontological world, but he said that the power of transformation is too great! The formation of a dynamic circle, the formation of a small one, is the power of this movement. If an infinite dynamic circle makes one mistake in this process, it will make a second mistake, and if it makes a second mistake, it will make a third mistake. Zhuangzi said that there is one principle of two, two principles of three, and this process will expand infinitely. In this way, they will coexist and form all things, which is probably the creation century of Xiong Shili.

The process of manifestation from the ontological world to the phenomenal world, but it is not yet the time for us to see it. I will talk about it later and take a look at the original text first.

He said that the power of constant rotation is everywhere, everywhere, and everywhere, but its use lies in gathering and gathering. Without gathering, there is no basis for floating, so how can we see its power?

——On the Quality of New Consciousness Theory

If the essence of the universe is a creative trend, without the power of imagination, we can't see anything, right? This is quite funny. Mou Zongsan coined a term called 'conscience barrier', which means that it was originally good, but in order to show its creative power, it had to degenerate and then create and break again. This is called imagination turning into transformation.

Cai Sheju is Xi, Xi is the illusion of infinite power points. Those who move seem to have substance but not substance. The formation of moving points varies in nature, while yin and yang are unique. Treat each other with different emotions, but love rejects differences.

——On the Quality of New Consciousness Theory

Xi is not original sin, Xi is something that the creation of the universe must present. We humans are the aggregation of temperament. Can we blame this temperament for not being good? No, without temperament, the Tao will have no attachment. Therefore, this aggregation is not a bad thing, it will form a moving point. When you see this and think of ancient Greece, you discuss the power of love and hate, and then talk about how they form departments, departments form colleges, and colleges form schools, becoming bigger and bigger.

This forms an outstanding journey, which is the combination of his world.

But if we see this, we feel that the mind has become a thing, but there is another turning point, which is the intervention of epistemology. In Xiong Shili's system, there is both the theory of ontological transformation and the intervention of epistemology, which means that the creation of things is not just the transformation of things, but also the intervention of our cognitive ability, which makes him truly become a thing. He said that if these small anomalies, if these dynamic circles, are actually fleeting, they don't really exist. It really depends on time and space, and on the intervention of categories. After the intervention of time, space, and categories, the changes in Xi truly become the categories of things we understand.

Xiong Shili wrote in his 1944 New Consciousness discourse that borrowing some categories from Western philosophy and Kantian philosophy, he listed five pairs of categories, namely emptiness and time, existence and non existence, quantity, similarity and difference, and causality.

It is precisely because of the intervention of these categories that things truly become things, and mere gathering is not enough. For example, when I see a cup, we are all people with the same life and education background. You will immediately agree with me that I see a cup, which is the context of our common epistemology.  

If I were to introduce it to someone who hasn't had the same background as us, I wouldn't say it's a cup. I would have to tell them that I see a long, round shape with an empty inside. This is the true meaning of 'xi'. If I were to add the time, presence, and quantity to it, it would show us the way we are now.

For example, in terms of the transformation of this cup, when I hold a ball of electronic dependent molecules and drink water, I also say that I haven't drunk water, I have drunk a lot of h20. So, you can see that Zen sayings are quite funny. Zen sayings often say that this Zen master said, 'I never bite a single grain of rice in my life, and the rice he eats is certainly not Miller. What he eats, from the perspective of the object itself, is what we describe in terms of categories and language later on.'.

If pigs could communicate with humans, he wouldn't understand when I told him about cups, but when I told him that I saw a white one, if his eye structure was similar to mine, he would also agree. This is when we put this meaning into it, it can be considered a real object. So, there are two levels of object formation, one is the process of creating objects through movement, and the other is the intervention of categories. Just talking about the process of creating objects through movement is not enough to achieve that meaning.

As things descend, we try to distinguish the world that appears to us. It must be an object composed of human mental methods and mental methods. Therefore, understanding this world presents us with two limitations. Firstly, the limitation of ontology. It changes and is no longer a creative constant manifestation. At the same time, it also has an objectification in the meaning of understanding.