Tu Yun was still unconscious, Ye Feng, Liu Zhongtai and Wu Qun stood silently beside Tu Yun, and after a long time, Liu Zhongtai opened his mouth and asked: "Xiao Yun is fine, you don't need to worry, what you need to do now is to have a good rest, your body is still very weak, although Xiao Yun helped you solve most of the damage caused by the Flame of Hatred to your body, but you are not completely free now, after all, the damage caused by the Flame of Hatred to your internal organs is not something that Xiao Yun can completely solve for you in a while!"

"I know this, it's just that Brother Tu Yun is still in a coma, I really want to do something!" Ye Feng looked at Tu Yun and said.

"All we can do is wait, you have to believe Xiaoyun, since Xiaoyun can help you clear your hatred flame, then he must have a way to heal his wounds, after all, he knows better than us how terrifying the blow from your hatred flame is, you must believe Xiaoyun!" Liu Zhongtai said with a slight smile.

At this time, Wu Qun looked at Ye Feng and said: "Everyone has a different life, everyone has different feelings, and even different opportunities, but you have to remember that no matter whether it is high or low, no matter what the reason is, you must understand one thing, that is, don't forget your original intention!"

In this world where the strong are respected, maybe no one is willing to help you like this except Tu Yun, I believe you yourself have feelings, just like the six families of our Xuelan Ancient City, before we met Tu Yun, we each had our own ideas, although we were the six families of Xuelan Ancient City, but we never fulfilled our responsibilities.

Xuelan Ancient City has always been the weakest existence in the north, and it didn't start to get better until Tu Yun appeared, if it weren't for Tu Yun, maybe our Xuelan Ancient City would still be the weakest ancient city so far, and it was also because of Tu Yun's appearance that our lives were changed! Everything changed because of Tu Yun's appearance, so this time Tu Yun must have his own way to resolve this crisis!"

First Sight: The ability of our eyes to see all kinds of things is the function of vision

The second ear has the function of hearing, and the same ear only has the function of hearing, and does not distinguish between the sound of a flute and the sound of a trumpet. One distinction is that consciousness is at work. 02

The third nasal awareness nose has a sense of smell, but it only has an olfactory function, and as soon as it distinguishes the smell and smell, it is already the consciousness that is in action. 02

Fourthly, the tongue has a sense of taste, and it also only has the function of taste, and when it distinguishes between sweet and salty, it is already consciousness at work. 02

Fifthly, the body has the function of touch, which is the senses, the recognition of concrete objects. 02

The sixth consciousness consciousness is the most bizarre kind of perception of the human body, which has the function of recognizing abstract concepts. When one of the first five consciousnesses comes into play, consciousness arises at the same time. In addition, consciousness has the role of knowing and speculating on the internal and external realms, both tangible and intangible, as well as the past, present, and future. Therefore, the karma of enlightenment and ascension is all done by consciousness. Now in psychology, the study is up to the first six senses.

Seventh, the root of the distinction between the object and the self is also the source of superpower! The essence of the consciousness is constant contemplation. Because it is grasping the insight of the eighth consciousness (alayya) or its seed as self and causing the consciousness to generate self-awareness, it is also called self-awareness.

This is basically a kind of egoistic action, and from this it forms the root of the afflictions. The concrete manifestation of this ego is that what my concrete life thought and experienced in the past, present, and future has the remnant of potential, which is stored in the form of seeds in the alayas of the eighth consciousness. Mana consciousness grasps these seeds on a subconscious level and takes them as me. In fact, these seeds are very non-discontinuous. The three most important sentences in the Diamond Sutra are: the mind cannot be obtained in the past, the mind cannot be obtained in the present, and the mind cannot be obtained in the future. There is impermanence in this, and the end of the consciousness takes such a delusional thing as the self, and thus gives rise to all kinds of afflictions such as greed, hatred, ignorance, doubt, slowness, and so on. Mana consciousness belongs to the realm of the subconscious, and it does not itself create good or evil karma, but because it is attached to itself, it becomes the source of the selfishness of all sentient beings.

The eighth alayya consciousness contains the memories of all worlds, and after comprehension, it can get rid of the six realms of reincarnation, transcend birth and death, and reach the state of immortality. Alayas are a combination of nature and delusion. The delusional concept that arises from ignorance is called the perception of alayya, and the state of an object that emerges from this delusional concept is called the division of alayya.

All sentient beings, every mental thought, or verbal action, creates a kind of karma that is hidden in the alayas before the retribution, so this consciousness has the meaning of being able to hide. The function of the first seven consciousnesses is to smoke the energy cause, and the eighth consciousness is the cause of the first seven consciousnesses, so there is a hidden meaning. The seventh consciousness is constantly grasping the perception in this consciousness as being self and being loved by it, so there is self-loving attachment to Tibetan righteousness.

9. Amoros 02 The consciousness of the gods. 02 The practice of the "Mahamudra" of the Kagyu school of Tibetan Buddhism requires the practice of four empowerments and the four yogas (yoga of single-mindedness, yoga of renunciation, yoga of one-mindedness, and yoga of non-practice), then the five consciousnesses before the eyes, ears, nose, tongue, and body are transformed into consciousness, and the consciousness is then transformed into the consciousness of the mana, and the consciousness is then transformed into the consciousness of the alayya, and the consciousness of the alayya is transformed into the consciousness of the amora, until the consciousness of the amoro is broken through and the dharma realm is transformed into the body and nature of the dharma realm, and the spiritual practice procedure of turning the consciousness into wisdom is completed.

The Dharma Realm Body Nature Wisdom is the spiritual body that is called incorruptible in Taoism, and it is also the true Buddha nature of Buddhism. In Buddhism, the alayas and the amoros are called the seeds of reincarnation that go to the future and become the lord, and it is ruled before the consciousness is realized, but after the realization is realized, it is not subject to reincarnation, that is, the Buddha nature (the mind of the Dharma realm) is the master.

After the Amora consciousness is transformed into the Dharma-Realm Mind-Body Mind, the other consciousnesses are also transformed, the Alayya Consciousness into the Great Circle Mirror Mind, the Mana Consciousness into the Equal-Mind Mind, the Consciousness into the Wonderful Observation Mind, and the First Five Consciousnesses into the Wisdom of Doing Things, all of which are the wonderful uses of the Dharma-Realm Mind-Body. Those who have realized the ninth sense will be completely awakened and will also understand the ultimate meaning of the universe.

Although the monks of the Cod Spirit Continent all know that they have divine sense, they don't know what it looks like because they can't see it because they are like a treasure in a small box. What is the shape of this consciousness? Why is it called divine consciousness? When sentient beings die, their hands and feet move wildly, their eyes, ears, nose, tongue, body, and mind are destroyed, and the four major bodies are separated, so where does the consciousness go after it leaves the body? What is its nature and what does it look like? Why do you give up this body and receive a new body? Why do you abandon this body and then take on the karma of the next life, and give birth to all kinds of different bodies? Why do sentient beings give birth to new bodies after they are destroyed in this body? Why is it that if we accumulate good karma in this life, we will be rewarded in the next life, and why will we enjoy the good deeds we have done in this life? Why can the divine consciousness nourish the body? Why does the divine consciousness change with the body after entering?

The movement of consciousness is like a strong wind, colorless and formless, and cannot be revealed, but it can mobilize all things to show the special state of the people, or shake the forest trees to break and break to make a loud sound, or to make bitter pleasures for the cold and heat touching the bodies of sentient beings. The wind has no hands and feet, nor black, white, yellow, and red. Virtuous protection, the world of knowledge, colorless, formless, and lightless, showing all kinds of different functions for cause. When the realm of cognition, perception, and dharma is also colorless and formless, it manifests its function for causes.

The movement, migration, and movement of the consciousness is like the wind, which has no hue or shape in itself, and does not manifest, but it can cause the movement of all things, showing all kinds of different shapes, such as blowing and vibrating the forest, causing it to break and break and make a loud noise, or cold and hot winds blowing on sentient beings, causing sentient beings to suffer or be happy. The wind has no limbs, faces, and shapes, nor does it have colors such as black, white, yellow, and red. The same is true of the consciousness, which does not appear in colors, shapes, and light, but shows a variety of functions due to the combination of causes and conditions. The same is true of the realm of cognition, awareness, and dharma, where there is no color, no shape, and all kinds of functions are manifested and initiated due to the harmony of causes and conditions.

These are the manifestations of divine consciousness and the key to the formation of divine consciousness! It just depends on how we look at divine consciousness and how we understand divine consciousness.

When sentient beings die, the enlightened Dharma realm and the divine consciousness abandon this body, and the divine consciousness accepts the new body in the receptive, enlightened, and dharma realms, just as the wind blows a flower, and the flower is in place but the fragrance of the flower drifts away with the wind, and the wind itself does not carry the fragrance of flowers, and the fragrance, wind, and roots of the body have no shape, but without the help of the wind, the fragrance cannot be transmitted to distant places. When sentient beings die physically and their minds cling to the realms of receiving, awakening, and dharma to the next life, the same is true of the receiving, awakening, and dharma realms that follow the divine consciousness through the union of their parents. For example, flowers have a wonderful fragrance and the nose has a sense of smell, because the function of smell is to smell fragrance. For example, if the wind is strong, the aroma will travel far. In the same way, with the divine consciousness, there is awareness, because there is a law, so that we can know the good and the bad. Another example is when a painter paints on a wall panel, drawing various patterns and images according to his own ideas, although the painter's mind is not shaped, but he can paint all kinds of strange paintings. In the same way, the mind of the divine consciousness has no form but can give birth to six roots, the so-called invisible perception because the root of the eye sees the color dust, the sound has no form because the root of the ear hears the sound, the smell has no form because the root of the nose smells the smell, the taste has no form because the root of the tongue tastes the taste, the touch has no form because the root of the body perceives the touch, the root of the mind distinguishes the dust and the dust has no form, and the same is true for the consciousness without form. In the same way that when a deceased's consciousness renounces his body, he knows, 'What I have done in my life has been manifested at the end of my life, and I can remember it clearly, and I am persecuted both physically and mentally.'

In the same way, although the consciousness has no form, cannot be seen or heard, it can manifest its effects through causes. Because the consciousness holds on to the body, the body knows the feeling of happiness and suffering, is full of light, and is able to go back and forth, to talk and laugh, to be happy and sad, to do all kinds of things, so it should know that there is divine consciousness.