Chen Qi mainly asked the great monks for advice on Buddhism, about the content of the nine senses of Buddhism, these are the basic Buddhist theories of Buddhism, but they do not involve the inheritance of various schools of practice, everyone naturally knows everything and says everything, so that Chen Qi has benefited a lot.

The so-called nine senses, the first five senses, eye awareness: the eyes see the color, like the beautiful, disgusted with the ugly; ear knowledge: the ear hears the sound, delights the ear, hates the harsh ear; the nose knows: the nose smells the fragrance, likes the aroma, hates the smell; the tongue knows: the tongue tastes, likes to eat, hates the unpleasant; body knowledge: the body feels, likes comfort, hates the uncomfortable.

People usually confuse the five senses with the five senses, and the so-called "cognition" of the five senses means to distinguish and discriminate, which is the subjective judgment of the five senses, liking, liking, and hating. For example, if you take a sip of a drink, the taste in your mouth is the sense of taste, but you subjectively judge whether the taste is good or not, whether you like it or not, is the tongue.

Suppose you go to a high-end restaurant for a meal, you listen to the music played by the band, appreciate the exquisiteness of the carved dishes, smell the fragrance of the food, taste the taste, touch the texture of the leather sofa, and together they form your impression of the restaurant senses, like it or not, and are full of dissatisfaction, this is consciousness.

In people's lives, the first six senses have always played a role and are indispensable, and the sixth consciousness has nothing to do with what people often say about the sixth sense, and it is not so magical, but Buddhism summarizes the six ways in which people observe and understand the world.

At the end of the seventh consciousness, the consciousness is to distinguish between the first "six consciousnesses", and those who like it are greedy and those who are disgusted are hateful, and several sentient beings are rushing here. The seventh consciousness is directed towards the inner mind of the person and, to a large extent, is not affected by sensory feelings. The seventh consciousness makes us aware of the existence of the self, but it also causes self-attachment and attachment to the distinction between us and others.

To be precise, it is the obsession in his own heart, which makes Chen Qi think of the will of martial arts, which is the basis of martial arts practice, and can also be understood as the obsession that bursts out with the deep soul of the person, and should also belong to the last consciousness.

The eighth consciousness, the alayya, is the memory of people's storage of greed and hatred, which is called "karma", and karma has good karma and bad karma, and the so-called "gods on the head of the three feet" means that both good and evil deeds are remembered by the Tibetan knowledge. The so-called retribution of good and evil means that the seeds of good and evil in Tibetan knowledge will appear when the causes and conditions are ripe, just as the seeds will take root and sprout when they encounter the right environment.

The eighth consciousness is based on the seventh consciousness, people's hearts have different obsessions, at this time according to moral standards to divide these obsessions into good and evil, some people are attached to dreams, which is worthy of affirmation, and some are too attached to hatred, blinded, unscrupulous, will do evil.

There is a saying in the practice of immortal Taoism: obedience is immortal, and attachment is evil. The practice of immortal Tao also pays attention to conforming to the true self of the original heart, that is, the Dao heart, which can also be regarded as an obsession, but the Dao heart must conform to the way of heaven, humanity, and morality. If the Dao mind is not moral, the behavior will be evil, and the humane rewards and punishments will bring down karma and sin, and it will not be possible to become an immortal in eternal life.

Attachment to the devil, the demon path practice also has its own Dao heart, which can be called the devil's heart, and regards the heart ** as the true self and the self, acts unscrupulously, releases oneself ** without scruples, and pursues absolute freedom, happiness, and happiness, regardless of the life or death of others.

Fundamentally speaking, the human heart mainly comes from intercourse with the instinct and the human body. The instinct of reproduction evolves into **, the instinct of the human body to eat and survive evolves into gluttony, and the instinct of the human body to fight and kill evolves into fighting and killing.

Psychologically speaking, human personality is divided into three levels, namely id, ego, and superego.

The id, or the original self, refers to the primordial self, which contains the basic **, impulses, and life force needed for survival. The ego is the source of all psychological energy, the ego acts according to the principle of happiness, it ignores social morality, external norms of behavior, its only requirement is to obtain happiness and avoid pain, the goal of the ego is to seek individual comfort, survival and reproduction, it is unconscious, not perceived by the individual.

The Demon Dao is to take the self as the true self and take one's own instinct ** as the Dao heart, which is naturally not in line with morality and is condemned as a demon.

The superego is the ideal part of the personality structure, it is formed by the individual in the process of growing up by internalizing moral norms and internalizing the values of the social and cultural environment, and its function is mainly to supervise, criticize and control its own behavior, the superego is characterized by the pursuit of perfection, so it is the same as the id, most of the superego is also unconscious, the superego requires the self to meet the id in a socially acceptable way, and it follows the "moral principle".

The Taoist mind of the immortal path practitioner belongs to the superego that conforms to morality, conforms to the laws of humanity, and the same is done by Theravada Buddhism represented by the "Pure Land Sect", worshiping the Buddha, persuading people to be good, not to do evil, good and evil from the heart, so there is a word to put down the butcher's knife and become a Buddha.

Referring to this, Chen Qi found that he had misjudged the cognitive judgment of the Dao mind and behavior of immortal path cultivators, and that immortal cultivators were kind to others, cared about friendship, eliminated demons and defended the Dao, and helped sentient beings may really be from the heart, that is their Dao heart sincerity, and they must act in accordance with it, and their actions are not just subject to cause and effect.

Immortal cultivators themselves are not free from the constraints of humanity, they are subject to the karmic merits of humane rewards and punishments, and the Dao heart is also subject to moral constraints, otherwise they cannot become immortals, unless they fall into the demonic path and take another path.

Therefore, according to morality, immortal path cultivators are definitely true gentlemen and good people, this is determined by their Dao heart, they cannot act against their original heart, otherwise the Dao heart will be unstable, the Dao foundation will be destroyed, and the mana will be lost.

In the monastic world, the Immortal Dao represents justice, and the Demon Dao represents evil, there is no doubt about it, it is black and white, there is no gray area, and there are no hypocrites and villains.

In addition to being too radical in the practice of the Demon Dao, there are endless troubles, but also with humanity and the way of all living beings, the road is rugged and difficult, it can be imagined, the practice is very difficult, and there are not many people who can achieve something, so for countless years it has been pressed by the two paths of the immortals and Buddhas.

Of course, the immortal path represents justice, it does not mean that the immortal path practitioners are all moral and completely selfless saints, the cultivator can conform to the Dao heart, but can not let go, must be controlled, can not be completely controlled by the Dao heart, which requires rational judgment, which is called self in psychology.

The ego, that is, the "self", is the part of the self that is conscious of the execution of thoughts, feelings, judgments, or memories, and the function of the self is to seek the satisfaction of the "id" impulses while protecting the whole organism from harm, and it follows the "principle of reality" in the service of the id.

The self is the rational part of people's personality, and the reason why immortal cultivators rarely save the world in troubled times and save all people from fire and water is in line with their Dao heart, but they rarely go, is because they have rational self-judgment, and although they will gain some merit by doing so, they will be entangled in more karmic karma, and the gains outweigh the losses.

Of course, some cultivators who have just entered the Immortal Dao can't see this, and they will have their own elders to teach and restrain them, so most of the people who wander into the world are some casual cultivators who have no teacher.

In the same way, the same is true for the cultivation of the Demon Dao, although it is the original heart and Dao heart, you can't be too obsessed with it, otherwise you can't achieve anything.

Immortal Dao cultivation needs to see through morality, and Demon Dao cultivation needs to see through**.

Chen Qi found that he had a wrong understanding of the Dao heart and behavior of cultivators before, because of his Dao heart, and his great wish in his heart was to open up the martial arts, which has nothing to do with right and wrong, good and evil, and belongs to the absolute rational self.

Of course, Chen Qi now understands this, although the process is different, the result is the same way.

The ninth consciousness of Buddhism, the consciousness of Amara, the true face of consciousness, is not impure, does not increase or decrease, does not arise or perish, is the realm of all Buddhas, Shakyamuni Buddha said after his enlightenment: All sentient beings have the same wisdom and virtue, but they cannot attain it because of delusional attachment. As long as sentient beings let go of delusions, separations, and attachments, and return to pure consciousness, they will become Buddhas.