Jim Peebles (b 1935)

https://en.wikipedia.org/wiki/Jim_Peebles

Publications

• Peebles, P. J. E. (1980). Large-Scale Structure of the Universe. Princeton University Press.
• Peebles, P. J. E. (1992). Quantum Mechanics (1st Printing ed.). Princeton University Press.
• Peebles, P. J. E. (1993). Principles of Physical Cosmology (n ed.). Princeton University Press.
• Peebles, J. P. E. (2009). Finding the Big Bang (1st ed.). Cambridge University Press.
• Peebles, P. J. E. (2020). Cosmology’s Century. Princeton University Press.
• Peebles, P. J. E. (2022). The Whole Truth. Princeton University Press.^[41]

Andromeda Galaxy (仙女座）

https://en.wikipedia.org/wiki/Andromeda_Galaxy

the nearest major galaxy to the Milky Way

The Milky Way and Andromeda galaxies are expected to collide with each other in around 4–5 billion years,^[14] merging to potentially form a giant elliptical galaxy^[15]or a large lenticular galaxy.^[16]

Vera Rubin (1928-2016)

https://en.wikipedia.org/wiki/Vera_Rubin

an American astronomer who pioneered work on galaxy rotation rates.^[1][2] She uncovered the discrepancy between the predicted and observed angular motion of galaxies by studying galactic rotation curves. By identifying the galaxy rotation problem, her work provided evidence for the existence of dark matter.^[3] These results were later confirmed over subsequent decades.

How Dark Matter Came to Matter (2017)

https://arxiv.org/abs/1703.00013

The history of the dark matter problem can be traced back to at least the 1930s, but it was not until the early 1970s that the issue of 'missing matter' was widely recognized as problematic. In the latter period, previously separate issues involving missing mass were brought together in a single anomaly. We argue that reference to a straightforward 'accumulation of evidence' alone is inadequate to comprehend this episode. Rather, the rise of cosmological research, the accompanying renewed interest in the theory of relativity and changes in the manpower division of astronomy in the 1960s are key to understanding how dark matter came to matter. At the same time, this story may also enlighten us on the methodological dimensions of past practices of physics and cosmology.

van life 手記

昨四百二，尚有二日，赴四百五，遂過五十，遂抵三十，剛剛地震，國民黨，除了賣台，還會做「什麼」，共產黨，除了絞肉，還會做「什麼」，知此二什麼，是「什麼」，你就可以，好好作人，有一個酣暢的人生，唯酣暢並非，幸福快樂，無憂無慮，止是恰如其分，辛辛苦苦，真實動人，如大勘定，

5/30/24（星期四）

一個作品，之所以好看，在于，真實用心，絕處逢生，竟然抒情，峰迴路轉，柳暗花明，匪夷所思，沒有虛偽，沒有討好，沒有虛應，沒有妥協，意思是說，沒有辜負，那個癒合不了的傷口，

一個作品，之所以耐看，在于，它安靜的在那裡，不要求你回應，以致歷時久矣，居然來到，主客有感，主客相忘，主客皆泯，意思是說，孤松矗立雲霧，蒼茫逝于畫中，以至畫亦逝矣，意思是說，「心逝于物，物遂亦逝」 （草木瓦石，皆有良知，這就是 new materialism 和 OOO 的恰當歸宿），唯泯逝二字，並非意謂，自此不再存在，止是宇宙星辰，不知所蹤，意思是說，棄舟華亭，船子何在，耐人尋味矣，此實乃，全新世萬年，罕見佳作，

棄暗投明投奔自由駕機來歸反共義士韓國瑜央視疾呼中國人民捨身取義殺光共匪

https://youtu.be/HOi_MaE9xE4?si=RSR6hSctsBHQPHF0

https://youtu.be/RNJYthzzmYE?si=AKbdTXylzzwojwLh

自從一讀楞嚴後，不看人間糟粕書

此詩出自清朝末年徐世昌編《清詩匯》〈原名《晚晴簃詩匯》〉，作者不詳，時間約在晚明或清朝。詩題為「錢水西藕花香里讀楞嚴圖」：「茅屋三間淨掃除，藥爐經卷老僧居。自從一見《楞嚴》後，不讀人間糟粕書。」

https://zh.wikipedia.org/zh-tw/%E6%A5%9E%E5%9A%B4%E7%B6%93

https://sutra.ddm.org.tw/ebook/01/#p=

https://www.6laws.net/99life/lawbook/%E5%A4%A7%E4%BD%9B%E9%A0%82%E9%A6%96%E6%A5%9E%E5%9A%B4%E7%B6%93.htm

https://cbetaonline.dila.edu.tw/zh/T0945

楞嚴經大意

https://hub.hku.hk/bitstream/10722/44530/1/content.pdf

五百英里路 （five hundred miles)

1英里 =1.609344 公里，五百英里，等于八百公里，日前我跟 D 君說，這是流浪的底線，意思是說，超過五百英里，你當天晚上，就肯定回不到家，意思是說，台灣沒有流浪，除了豬哥亮跑路十八年，你要理解，豬哥亮是不想回家，不是回不了家，前者是主觀的，後者是客觀的，我說過很多次，知道這個世界，有其客觀的存在，是心理治療的 epiphany，是一個人，終于覺悟，開始好好作人的節點，意思是說，心理治療，是一個從主觀走向客觀的旅途，人生亦然，以上說明，包子迄今不知，客觀為何物，猶為巨嬰，以致中國亦仍為巨嬰，

Chat Xi PT

共匪網信辦，推出 Chat Xi PT，真相從此大白，你要理解，這不是希臘神話，習近平真的有一百四十七隻屌，意思是說，中文數位世界，從此徹底內循環，成為完美謊言，

https://tw.news.yahoo.com/%E4%B8%AD%E5%9C%8B%E7%94%A8%E7%BF%92%E6%80%9D%E6%83%B3%E8%A8%93%E7%B7%B4ai%E5%A4%A7%E6%A8%A1%E5%9E%8B-%E5%A4%96%E5%AA%92%E7%A8%B1chat-xi-pt-101555041.html?guccounter=1&guce_referrer=aHR0cHM6Ly93d3cuZ29vZ2xlLmNvbS50dy8&guce_referrer_sig=AQAAAHNTyEvJ6by2HorzJ8ohHi2i-a5jxUKmi2msYIdPbjtS623-Fmk4oa62nKl2XSti6nu0ufg1Pxpfa8XalkQsMQDCuTdxrHZhu8-_fUHb2GOkqDOg3z8zCTjh1IuxGZo4hqRnoqZqK072DnxKb-AAxDIsOY6XY1oNrEpRAgeCPSmy，

China’s latest AI chatbot is trained on President Xi Jinping’s political ideology

https://apnews.com/article/china-chatbot-xi-jinping-thought-ai-chatgpt-68e6d58031f2fc55dc3c569dd1f0afb2

Chat Xi PT? China’s Chatbot Makes Sure It’s a Good Comrade

https://www.wsj.com/tech/ai/chat-xi-pt-chinas-chatbot-makes-sure-its-a-good-comrade-bdcf575c

if we sit in this not-knowing and not hastening to know (negativity vs vitality)

Depending on how you look at it, we have all had this cognitive fall from grace, which began either around the third year of childhood (Bloom 2005), accompanying the development of language; or on the sixth day of Creation in the Garden of Eden (Adam naming all the animals); or in the middle of the first millennium BCE, the Axial Age, with the development of highly sophisticated philosophies and religions in ancient Greece, Israel, Persia, India, and China.

This latter date, historians suggest, was around when our sense of subjectivity, of being someone in here experiencing the world out there, became verbally and conceptually articulated, expressing a shift, at least among the literate classes, from a more embodied and socially embedded identity into a highly reified, abstract entity—an unchanging self. This development of an internal, abstracted sense of self was coupled with an increasing objectification of the external world—where objects appear to exist in and of themselves, thus becoming more open to manipulation and exploitation (Havelock 1983). These developments led to increasing levels of internal and external control and technical mastery, but at the same time they created confusion about the relationship between our sensorial processes on the one hand and abstract, reified concepts like self and objects on the other. 

(Making Sense of Mind Only, William S. Waldron; 2023, Prologue)

wabi sabi

https://youtu.be/y-xSQxZ8nhA?si=gHa2sBVVJl48e7xw

Is Jung’s collective unconsciousness the Alaya vijnana? (ChatGPT, 2024-5-27)

Carl Jung's concept of the collective unconscious and the Buddhist concept of ālaya-vijñāna share some similarities but are fundamentally distinct in their origins, functions, and philosophical contexts.

### Jung’s Collective Unconscious

1. **Definition:**

   - The collective unconscious, according to Jung, is a part of the unconscious mind that is shared among beings of the same species. It contains archetypes, which are universal symbols and motifs that arise across different cultures and eras.

2. **Content:**

   - It is composed of shared memories and experiences of the human race, which are inherited and not based on personal experiences. These archetypes influence individual behavior and perceptions.

3. **Function:**

   - The collective unconscious underlies and shapes the personal unconscious, contributing to the common psychological patterns observed in human beings.

### Ālaya-vijñāna in Yogācāra Buddhism

1. **Definition:**

   - Ālaya-vijñāna, or storehouse consciousness, is a foundational layer of consciousness where all karmic seeds and latent impressions are stored. It serves as the basis for the continuity of individual existence and experiences.

2. **Content:**

   - It contains the seeds of all past actions (karma) and experiences, which condition future experiences and perceptions. These seeds are specific to the individual but influenced by interactions with others and the environment.

3. **Function:**

   - Ālaya-vijñāna underpins the ongoing process of samsāra (the cycle of birth and death) and is pivotal in the process of enlightenment, where it transforms and purifies to reflect true reality (tathatā).

### Similarities

1. **Underlying Layer:**

   - Both concepts refer to a deep, underlying layer of the mind that influences thoughts, behaviors, and perceptions.

  

2. **Shared Influence:**

   - Both suggest that there are elements of consciousness that are not directly accessible to the conscious mind but have a profound impact on it.

### Differences

1. **Individual vs. Collective:**

   - The collective unconscious is shared across humanity, containing universal archetypes. Ālaya-vijñāna is specific to an individual's karmic history and experiences, although it is influenced by interactions with others.

2. **Nature and Purpose:**

   - The collective unconscious deals with shared human experiences and psychological patterns. Ālaya-vijñāna deals with the continuity of individual karma and the processes of birth, death, and enlightenment.

3. **Philosophical Context:**

   - Jung's collective unconscious is rooted in Western psychology and aims to explain common psychological phenomena across different cultures. Ālaya-vijñāna is rooted in Buddhist philosophy and is part of a comprehensive framework aimed at understanding and transcending suffering.

### Conclusion

While Jung's collective unconscious and the Buddhist ālaya-vijñāna share the idea of an underlying, influential layer of the mind, they differ significantly in their specifics and purposes. The collective unconscious pertains to shared human experiences and psychological archetypes, while ālaya-vijñāna pertains to the individual’s karmic continuity and spiritual development within the cycle of samsāra. The parallels can be interesting to explore, but it's important to recognize the distinct philosophical and functional contexts of each concept.

Eight Consciousnesses (八識）（negativity vs vitality)

https://en.wikipedia.org/wiki/Eight_Consciousnesses

六何以至七，八何以至七，意思是說，七為樞紐，遂為魔障，

阿育吠陀（Āyurveda)

https://zh.wikipedia.org/zh-tw/%E9%98%BF%E8%82%B2%E5%90%A0%E9%99%80

https://nhsc3.nhu.edu.tw/Web/Pages?mid=4906&n=%E9%98%BF%E8%82%B2%E5%90%A0%E9%99%80%E9%86%AB%E5%AD%B8

https://books.google.com.tw/books/about/Ayurvediya_Manas_Vijnana.html?id=5MAS0AEACAAJ&redir_esc=y

https://www.researchgate.net/publication/224898812_The_concept_of_psychotherapy_in_ayurveda_with_special_reference_to_satvavajaya

“Ayurveda”為梵文，中文一般譯為“阿育吠陀”或“生命吠陀醫學”，阿育吠陀是梵文，由兩個字合成的：Ayur意指“生命”， Veda意為“知識”，因此阿育吠陀一詞的意思為生命的科學。 阿育吠陀醫學不僅是一門醫學體系，而且代表著一種健康的生活方式。

5/27/24 （星期一）（negativity vs vitality)

善惡生起之前，屬物理現象，無人為造作，大化流行，乾淨明亮，

善惡生起之後，屬心理現象，人為造作，業力橫行，骯髒黝暗，

之前之後，分界于自覺意識，分界于末那，

有趣的是，迄今似乎，尚無人專論末那，

自體的心理學，的自體，就是末那，

順上述，n vs v 遂分，part 1，part 2，

part 1 處理的，是宇宙生成，地球科學，生命演化，寒武紀大爆發，更新世二百六十萬年，全新世一萬年，文字五千年，軸心時代二千五百年，人類世 2024 - 1759 = 265 年，量子物理一百年，後人類的世界，

part 2 處理的，是自體，生之欲 / 死之欲，愛生性 / 戀屍性，善 / 惡，禮讚生命 / 否定生命，以至肯定生命 （affirmation of life)，v > n，你要理解，業力甚深，緣起甚深，套路甚深，流轉甚深，v 何以最終猶可大于 n，末那何以，糾結于前六和第八識，我執甚深，萬劫不復，猶望還滅解脫，這不是癡人說夢是什麼，小結，part 2 講的是，自體如何，好好恰如其分作人，順便有一個酣暢的人生，

結語，你要理解，酣暢就是逃逸，逃逸路俓為何，分裂分析講的，就是這件事情，但你不要以為，逃逸只是避險偷安，逃逸須包括，「順便」革命，但是這是所作已辦為而不有的那種革命，意思是說，像熊十力，革完滿清，就去內學院搞形上學，意思是說，逃逸的革命，不是共匪奪權七十年，趙家人搖身一變，變成人模人樣三坊七巷畜牲不如的新階級，堂而皇之活摘器官殘害人民，的那種偽革命，

Max Velmans (b 1942)

https://en.wikipedia.org/wiki/Max_Velmans

Understanding Consciousness

Velmans' Understanding Consciousness (2000, 2009) is a comprehensive summary of his theoretical work, and introduces the idea of "reflexive monism."^{[7][8][9][10]}

Reflexive monism presents itself as an alternative to both dualism and reductionism. It states that it does not make sense to speak of phenomenological experiences of reality as occurring solely within the brain, given that some of them quite clearly occur within the experienced world itself (for example, asked to point to an external light as-experienced, almost all rational subjects would point to the light that is experienced rather than to the brain, which is where, according to dualists and reductionists, the experience actually takes place). Thus, Velmans argues, the relationship between subjects and experienced reality is reflexive: some experiences apprehended by the subject are quite clearly placed "in the world" by the perceiving mind. The contents of consciousness are, thus, not exclusively in the brain, but often in the perceived physical world itself; in fact, in terms of phenomenology, there is no clear and distinct difference between what we normally think of as the "physical world", the "phenomenal world" and the "world as perceived".^[11][7] He writes:

This sketch of how consciousness fits into the wider universe supports a form of non-reductive, Reflexive Monism. Human minds, bodies and brains are embedded in a far greater universe. Individual conscious representations are perspectival. That is, the precise manner in which entities, events and processes are translated into experiences depends on the location in space and time of a given observer, and the exact mix of perceptual, cognitive, affective, social, cultural and historical influences which enter into the 'construction' of a given experience. In this sense, each conscious construction is private, subjective, and unique. Taken together, the contents of consciousness provide a view of the wider universe, giving it the appearance of a 3D phenomenal world. ... However, such conscious representations are not the thing-itself. In this vision, there is one universe (the thing-itself), with relatively differentiated parts in the form of conscious beings like ourselves, each with a unique, conscious view of the larger universe of which it is a part. In so far as we are parts of the universe that, in turn, experience the larger universe, we participate in a reflexive process whereby the universe experiences itself."^[11]

Selected publications

Velmans is the author and editor of numerous books and papers on consciousness, including the following:^[14]

• Consciousness (Critical Concepts in Psychology) Major Works Series (4 Volumes) (Routledge, 2018)^[15]
• Towards a Deeper Understanding of Consciousness (Routledge, 2017)^[16]
• Understanding Consciousness (Routledge/Psychology Press, London, 2000), edition 2 (Routledge/Psychology Press, London, 2009)^[17]
• The Blackwell Companion to Consciousness (jointly edited with Susan Schneider - Blackwell, 2007)^[18]
• The Blackwell Companion to Consciousness Second Edition (jointly edited with Susan Schneider, Wiley-Blackwell, 2017)^[19][1]
• How Could Conscious Experiences Affect Brains? (Imprint, 2003)^[20]
• Investigating Phenomenal Consciousness (John Benjamins, 2000)^[21]
• The Science of Consciousness: Psychological, Neuropsychological and Clinical Reviews (Routledge, 1996)[2]

Encyclopedia of Buddhism

https://encyclopediaofbuddhism.org/wiki/Main_Page

William S. Waldron

https://zmm.org/podcast/interview-with-william-waldron/

https://encyclopediaofbuddhism.org/wiki/William_S._Waldron

riot (2015)

https://www.imdb.com/title/tt4642044/ (MyVideo)

營造器官（尤其是屌）捐獻光榮氣氛

https://www.ntdtv.com/b5/2024/05/25/a103884455.html

https://new.qq.com/rain/a/20240524A05VUL00?

https://weibo.com/2318910945/OfVxYBods

5月21日，中共國家衛健委和中共發改委等14部門聯合發布了《關於促進人體器官（尤其是屌）捐獻工作健康發展的意見》，宣稱要在5年內實現每年度人體器官捐獻志願登記人數增長超過10%，實現全國每百萬人口捐獻率達到8的目標。還稱各相關部門要「溝通合作」，「聯合開展人體器官捐獻宣傳動員、志願服務、表揚獎勵等活動」。

10 movies based on mind games

https://m.imdb.com/list/ls050549562/

https://zh.z-library.se/book/17576194/bad612/making-sense-of-mindgame-films-narrative-complexity-embodiment-and-the-senses.html

Bhavaṅga-citta and Ālaya-vijñāna: A Comparative and Analytical Study (Bopitiye Wimalagnana, 2013)

https://www.amazon.com/-/zh_TW/Bopitiye-Wimalagnana/dp/3659430900/ref=sr_1_3?crid=2V4F7A57XUGNM&dib=eyJ2IjoiMSJ9.ttHyqEVBIoxbom_XNysMgKs5wy57gAOzKo2rJgxMnH7GjHj071QN20LucGBJIEps.WqozhLYXufsK0Fp2P_-VO6tYYBT1-K2jhJzL52sCXbw&dib_tag=se&keywords=Alaya+vijnana&qid=1716733762&s=books&sprefix=alaya+vijnana%2Cstripbooks-intl-ship%2C430&sr=1-3

van life 手記

共匪軍演，無疾而終，植物很重要，陳玉璽何以學佛，動物也很重要，好朋友（百貨）非常重要，習近平畏懼中國人民造反，起義反共，已拆除李自成雕像，包子也下令拆除張獻忠雕像，你要理解，這些當年都是，共匪膜拜的反賊，今途經大溪外環，見唐太宗李世民廟，意思是說，真是他媽的什麼都拜，找尋李師科廟，我認為末那識與阿賴耶識之間，有一個講不清楚的鴻溝，阿賴耶識明顯與跨（很多）代的潛移默化有關，所謂幽冥眾生，法界蒙薰，意思是說，阿賴耶識就是歷史，如何陰魂不散，借當下的自己當宿主 （所謂附身），繼續繁衍，那個陰魂不散，尤其是那些糟糕的歷史，意思是說，救贖之道，在于製造乾淨明亮，甚至快樂好笑的歷史，意思是說，製造喜劇，或至少悲喜劇，總之須喜，這是為什麼我說，豬哥亮是兩千五百年來，最重要的漢人，如果他當共匪總書記和軍委主席，你簡直無法想像，中國人會多開心，意思是說，我們應該拜的是豬哥亮廟，人之所以製造儀式，比如說，每月一回，寧夏看海，是因為活得很辛苦，需要 take a break，

Is alaya vijnana the cosmic consciousness? （ChatGPT, 2024-5-26)

The concept of ālaya-vijñāna in Yogācāra Buddhism is sometimes interpreted in ways that might resemble the notion of a "cosmic consciousness," but it is essential to understand the specific nuances and context within which ālaya-vijñāna operates.

### Ālaya-vijñāna in Yogācāra Buddhism

1. **Storehouse of Karmic Seeds:**

   Ālaya-vijñāna, often translated as "storehouse consciousness," is the foundational layer of consciousness where all karmic seeds (bīja) and latent impressions (vāsanā) are stored. It is the basis for the continuity of individual existence and experience across lifetimes.

2. **Personal Continuity:**

   Ālaya-vijñāna is primarily concerned with the continuity of an individual's consciousness. It explains how past actions and experiences influence the present and future, providing a substrate for the unfolding of personal karma and the arising of individual experiences.

3. **Not an Eternal Self:**

   Unlike the notion of a soul or eternal self, ālaya-vijñāna is not a permanent, unchanging entity. It is subject to change and transformation based on karmic actions and the process of purification on the path to enlightenment.

### Cosmic Consciousness

The term "cosmic consciousness" generally refers to a universal, all-encompassing consciousness that transcends individual minds and is often associated with mystical or spiritual experiences of unity with the cosmos. This idea is more common in certain strands of Hindu philosophy, New Age thought, and some mystical traditions.

### Differences and Parallels

1. **Scope and Focus:**

   - **Ālaya-vijñāna:** Focuses on the individual's karmic continuity and the underlying basis for personal experiences. It is a personalized repository of consciousness tied to an individual's karmic history.

   - **Cosmic Consciousness:** Suggests a universal, all-pervading consciousness that is shared by all beings, transcending individual distinctions.

2. **Nature of Reality:**

   - **Ālaya-vijñāna:** Functions within the framework of samsāra (the cycle of birth and death) and is instrumental in the process of enlightenment where it transforms and purifies to reflect true reality (tathatā).

   - **Cosmic Consciousness:** Implies an ultimate reality or state of awareness where individual ego distinctions dissolve, and one experiences unity with the cosmos.

3. **Philosophical Context:**

   - **Ālaya-vijñāna:** Embedded in Buddhist teachings about the nature of mind, karma, and the path to enlightenment.

   - **Cosmic Consciousness:** Often arises in contexts that emphasize mystical unity and may include diverse philosophical and religious backgrounds.

### Convergence in Enlightenment

In some interpretations, as one approaches enlightenment in Yogācāra Buddhism, the transformation and purification of ālaya-vijñāna could lead to an experience that seems similar to the idea of cosmic consciousness. This is because enlightenment involves realizing the non-dual nature of reality, where the boundaries between self and other, subject and object, dissolve.

### Conclusion

While ālaya-vijñāna is not exactly synonymous with cosmic consciousness, there are some conceptual parallels, particularly in the context of transformative spiritual experiences. However, ālaya-vijñāna remains distinct in its specific function and context within Yogācāra Buddhism, emphasizing individual karmic continuity and the process of enlightenment.

Can we make sense of the manas vijnana as self consciousness? (ChatGPT, 2024-5-26)

Yes, manas-vijñāna can indeed be understood as self-consciousness in the context of Yogācāra Buddhism. Here’s how this concept aligns with the notion of self-consciousness:

### Manas-vijñāna as Self-Consciousness

1. **Ego and Self-Reference:**

   Manas-vijñāna is directly involved in the process of self-referential thinking. It is the aspect of consciousness that constantly appropriates the contents of ālaya-vijñāna and generates the sense of "I" and "mine." This aligns closely with what we typically think of as self-consciousness: the awareness of oneself as a distinct, individual entity.

2. **Duality and Subjectivity:**

   In Yogācāra, manas-vijñāna creates the duality between the subject (self) and the object (other). It interprets experiences and phenomena in terms of their relationship to the self, reinforcing the notion of an independent, enduring self. This subjective perspective is a core component of self-consciousness.

3. **Cognitive Distortions:**

   The self-consciousness created by manas-vijñāna is often distorted by ignorance (avidyā). It misinterprets the impermanent and interdependent nature of reality, leading to the false belief in a permanent, unchanging self. This misconception is a primary source of attachment and suffering in Buddhist thought.

4. **Interaction with Ālaya-vijñāna:**

   Manas-vijñāna’s function is intricately linked to ālaya-vijñāna. It draws upon the seeds and latent impressions stored in the storehouse consciousness, shaping them into a coherent sense of self. This interaction is crucial for understanding how past experiences and karmic actions influence one's present self-perception and behavior.

5. **Transformation and Enlightenment:**

   On the path to enlightenment, transforming manas-vijñāna is essential. This involves recognizing and overcoming the delusions of self-consciousness. When the self-referential activity of manas is purified, it leads to a more accurate understanding of reality, free from the distortions of ego and self-attachment.

### Summary

In summary, manas-vijñāna in Yogācāra Buddhism can be effectively understood as a form of self-consciousness. It is the aspect of consciousness responsible for generating the sense of self and subjectivity, shaping individual identity and perception through its interaction with ālaya-vijñāna. Recognizing and transforming the self-referential distortions of manas-vijñāna is a key aspect of the Buddhist path toward overcoming ignorance and achieving enlightenment.

What’s the relationship between manas vijnana and Alaya vijnana? (ChatGPT, 2024-5-26)

In Yogācāra Buddhism, the relationship between manas-vijñāna (often referred to simply as "manas") and ālaya-vijñāna (the "storehouse consciousness") is integral to understanding the structure of consciousness and the processes that underpin perception and cognition.

### Ālaya-vijñāna (Storehouse Consciousness)

Ālaya-vijñāna, or the "storehouse consciousness," is the foundational layer of consciousness in Yogācāra thought. It serves as the repository for all karmic seeds (bīja) and latent impressions (vāsanā) from past actions and experiences. These seeds and impressions are stored in this deep level of consciousness and have the potential to influence future experiences and perceptions.

### Manas-vijñāna (Manas)

Manas, often translated as "mind" or "self-consciousness," is a subtler layer of consciousness that emerges from ālaya-vijñāna. It is closely associated with the sense of self or ego and plays a crucial role in the cognitive processes that involve self-referential thinking and the sense of "I" and "mine."

### Relationship Between Manas and Ālaya-vijñāna

1. **Dependency:** Manas-vijñāna arises dependent on ālaya-vijñāna. It is considered a derivative or secondary aspect of consciousness that constantly interacts with the storehouse consciousness.

2. **Function:** Manas-vijñāna is responsible for the self-referential aspect of consciousness. It appropriates the contents of ālaya-vijñāna, creating the sense of self and subjectivity. This self-referential activity of manas contributes to the formation of ego and personal identity.

3. **Perception and Cognitive Distortion:** Manas-vijñāna often misinterprets the seeds stored in ālaya-vijñāna, leading to cognitive distortions and the perpetuation of ignorance (avidyā). It tends to grasp at a false sense of self, which Yogācāra views as a fundamental source of suffering.

4. **Karmic Influence:** The seeds stored in ālaya-vijñāna manifest through the activities of manas and other consciousnesses (such as the six sensory consciousnesses), shaping experiences and reinforcing karmic patterns. Manas plays a pivotal role in perpetuating these karmic cycles through its attachment to the sense of self.

5. **Transformation and Enlightenment:** In the path to enlightenment, the transformation of both manas-vijñāna and ālaya-vijñāna is essential. Enlightenment involves the purification of these layers of consciousness, leading to the cessation of ignorance and the realization of true nature (tathatā). The transformation of ālaya-vijñāna is often referred to as its purification into the "mirror-like wisdom" (ādarśa-jñāna), while manas is transformed into the "wisdom of equality" (samatā-jñāna).

### Summary

In summary, manas-vijñāna and ālaya-vijñāna are deeply interconnected in Yogācāra Buddhism. Ālaya-vijñāna serves as the foundational consciousness that stores karmic seeds, while manas-vijñāna is the self-referential mind that interacts with these stored impressions, contributing to the formation of the ego and the sense of self. Understanding their relationship is crucial for grasping how Yogācāra explains the processes of perception, cognition, and the path to overcoming ignorance and achieving enlightenment.

Digital Health Care in Taiwan: Innovations of National Health Insurance (2022)

https://zh.z-library.se/book/22352785/eb369c/digital-health-care-in-taiwan-innovations-of-national-health-insurance.html

正確理解「末那」識：唯識心理分析的觀點（陳玉璽）

https://chenyuhsi.wordpress.com/2015/09/24/%E6%AD%A3%E7%A2%BA%E7%90%86%E8%A7%A3%E3%80%8C%E6%9C%AB%E9%82%A3%E3%80%8D%E8%AD%98%E2%94%80%E2%94%80%E5%94%AF%E8%AD%98%E5%BF%83%E7%90%86%E5%88%86%E6%9E%90%E7%9A%84%E8%A7%80%E9%BB%9E/

https://chenyuhsi.wordpress.com/

https://zh.wikipedia.org/zh-tw/%E9%99%B3%E7%8E%89%E7%92%BD （b 1939)

https://religious.fgu.edu.tw/zh_tw/faculty/%E9%99%B3%E7%8E%89%E7%92%BD-85040643

https://www.airitilibrary.com/Article/Detail/16843738-201212-201301230018-201301230018-1-68

https://www.airitilibrary.com/Article/Detail/16843738-202106-202111300009-202111300009-177-184

https://www.airitilibrary.com/Article/Detail/P20180411001-201612-201804130022-201804130022-169-181

Is ālaya-vijñāna related to quantum reality? (ChatGPT, 2024-5-26)

The concept of ālaya-vijñāna, which originates from Yogācāra Buddhism, refers to the "storehouse consciousness." This is considered a foundational layer of consciousness that contains the seeds of all past actions (karma) and experiences, which subsequently give rise to individual perceptions and experiences in the present.

Quantum reality, on the other hand, stems from the field of quantum mechanics in physics. It describes the behavior of particles at the smallest scales, where phenomena such as superposition, entanglement, and wave-particle duality occur. Quantum reality challenges classical intuitions about how objects behave and interact.

While ālaya-vijñāna and quantum reality are concepts from vastly different domains—Buddhist philosophy and quantum physics, respectively—there are some intriguing parallels that have been drawn by modern thinkers and scholars:

1. **Underlying Reality:** Both concepts suggest an underlying reality that gives rise to the observable phenomena. In ālaya-vijñāna, this is the storehouse of latent tendencies and seeds that manifest as experiences. In quantum mechanics, it is the wave function or quantum field that underlies observable particles and their behavior.

2. **Potentiality:** ālaya-vijñāna contains potential experiences (seeds) that can manifest under appropriate conditions, similar to how quantum potentialities (the probabilistic nature of quantum states) can collapse into specific outcomes upon observation.

3. **Non-Duality:** In Yogācāra, the distinction between subject and object is ultimately an illusion; they arise interdependently from the same storehouse consciousness. Similarly, quantum mechanics blurs the lines between particles and waves, and the observer effect implies that the act of observation influences the observed.

4. **Interconnectedness:** Quantum entanglement shows that particles can instantaneously affect each other regardless of distance, suggesting a profound interconnectedness. In Yogācāra, the interconnectedness of all phenomena is a key tenet, with all experiences arising from the same storehouse consciousness.

However, it's important to note that these parallels are more philosophical than scientific. The principles of ālaya-vijñāna are metaphysical and spiritual, dealing with the nature of mind and reality from a Buddhist perspective. In contrast, quantum mechanics is a scientific theory based on mathematical formalism and empirical data.

Efforts to directly link these concepts are speculative and often criticized for oversimplifying or misinterpreting both Buddhist philosophy and quantum physics. Nonetheless, the exploration of such parallels can inspire interesting discussions about the nature of reality, consciousness, and the limits of human understanding.

Can Generative AI Solve The Data Overwhelm Problem?

https://www.forbes.com/sites/bernardmarr/2024/05/22/can-generative-ai-solve-the-data-overwhelm-problem/?sh=272b302d9379

江森哲說，中國版 ChatGPT，一切都被要求，符合包子思想，

蔣公托夢英九說「禮貌上」怎麼證明韓國瑜不是匪諜

你要理解，馬英九最愛，去慈湖謁陵，

意思是說，韓國瑜不敢，去慈湖謁陵，

我今天下午要去天御花園，途經慈湖，

意思是說，七十年至此，我不願去慈湖謁陵，

昨天 Aco 去立法院，回來說清場無人，我有點詫異，我說，不是有十萬人嗎，

關鍵是，「禮貌上」，三字，

三字，就是三字經 （人之初，匪本惡），的三字，

你要理解，共匪匪諜，邪惡陰謀，毀壞文明，毀的就是，這三字，

至于證明，指的是實證醫學 （EBM)，的證據 （evidence)，

問題是，自然科學，不會狡詐，

共匪製毒投毒，毀屍滅跡，不會留下證據，讓你輕易證明，甚且指鹿為馬，共匪匪諜，還要你信，包子褲襠，真的藏有，一百四十七種思想，

https://youtu.be/polGzxAxwHY?si=UHZ6ehUpqqNtXoI5

你要理解，海德格說，真正的思想家，一輩子，只想一件事，

比如說，Pink Floyd，一輩子只想，照亮那顆瘋狂的鑽石，七等生，一輩子只想，在沙河彼岸吹那只泡滿結核菌的黑管，食神，一輩子只想，炒好一碗黯然銷魂飯，

意思是說，共匪匪諜，人心褲襠，率皆叵測，台灣人要勇敢，也要小心，

人心變化多端，難以預料。《京本通俗小說．錯斬崔寧》：「只因世路窄狹，人心叵測，大道既遠，人情萬端，熙熙攘攘，都為利來；蚩蚩蠢蠢，皆納禍去。」《花月痕》第二二回：「這回用兵以少勝多，極有佈置。只人心叵測，見謖如以二百名兵敗了采石磯三萬多賊，收復了九洑洲，轉觸人忌。謖如又不善周旋，所以這回大捷，竟不入告。」

The Black Book (2023)

https://en.wikipedia.org/wiki/The_Black_Book_(2023_film) (Netflix)

遊牧車居者的形上學 （metaphysics of van lifer)

1. Travels with Charley in Search of America (John Steinbeck, 1962)

2. Travels with the Self: Interpreting Psychology as Cultural History (Philip Cushman, 2018)

3. The Nomadic Subject: Postcolonial Identities on the Margins (ed. Jean Ryan Hakizimana, 2017)

4. Nomadic Subjects: Embodiment and Sexual Difference in Contemporary Feminist Theory, 2e (Rosi Braidotti, 2011)

5. Guerrilla Metaphysics: Phenomenology and the Carpentry of Things (Graham Harman, 2005)

6. Coming Home to the Pleistocene (Paul Shepard, Florence R. Shepard  (Editor), 1998)

7. Nomadic Inspirations From The Rear-view Mirror (Christopher Daniels, 2019)

8. Van Life: Your Home on the Road (Foster Huntington, 2017)

9.  Wanderlust: A Van Life Mystery (Van Life Mystery Series) (Jeramy Gates, 2023) 

“Van Life” is the phrase used to describe modern-day nomadic lifestyles. Not all of these nomads live in vans, but they all share a love of life, nature, and adventure. 

首先你要理解，一切從簡，乃至極簡，就是自然，

意思是說，一切自然就好，

其次你要理解，胎壓很重要，必須 36，

至於心物，沒有打算低估物，但是必須，心大于物，

物，就是吃飯洗澡上廁所，意思是說，這是不得已的，

心，就是脫落自覺意識，以致見到烏蠅，像見到隔世的弟兄，

意思是說，見到水牯牛，就是見到，隔世的南泉普願，

師將順世。第一座問。和尚百年後向什麼處去。師云。山下作一頭水牯牛去。僧云。某甲隨和尚去還得也無。師云。汝若隨我即須啣取一莖草來。師乃示疾。(景德傳燈錄卷七)

卅年前，我曾說，給我在冥河的弟兄，意思類此，

你要理解，鄭伊健歸隱日本，劉德華親共賣港，韓傅馬夏黃賣台，

這件事說明，心的重要，

意思是說，心，以至行徑，大于吃飯洗澡上廁所，

坊間 van lifer，只在意，如何改造 Town Ace，etc，是本末倒置，

大陸石炳鋒，雖無形上學，但有形上學，

意思是說，他是七十年，共匪惡世，唯一自由人，

你要理解，Luke Goss，曾是仍是鼓手，

意思是說，鼓手很重要，

意思是說，van lifer，是宇宙鼓手，

我先前說過，蓄電池很重要，為的是煮咖啡，手機平板充電，

蚊子不要緊，等同烏蠅，雖然個子較小，

你要記得，武藏不動，讓盯他的蚊子，飽餐睡去，昏昏墜落，

咖啡很重要，比照 Jack Reacher，一天六杯，

十力語要很重要，你要理解，熊十力窮途潦倒，寄寓南京內學院，晾僅有的一條褲子，在佛像上，

意思是說，他睡覺不穿褲子，

才能成為，近百年唯一，中哲形上學家，

意思是說，佛像有作用的，

但是，褲子作用更大，

形上學，發生在，沒有褲子穿的那些夜晚，

你要理解，van life，就是存在的遷徙 （existential migration)，

Cf. At-Home in the Elsewhere (Greg Madison, 2014)

https://www.academia.edu/7968181/At_Home_in_the_Elsewhere_Saybrook_Institute_Blog_New_Existentialists_http_www_saybrook_edu_newexistentialists_posts_08_12_14?email_work_card=title

Bob Wells (b 1955)，https://en.wikipedia.org/wiki/Bob_Wells_(vandweller)

Van lifer 沒有地址，為此，Bob Wells 買了一小片荒漠，當成地址，

Van lifer 需決定，怎麼處理經濟學和社會學，意思是說，怎麼處理錢和人群，

前者是基本開銷，

後者是若即若離，

Van life 的形上學，的最大問題是，時間，空間，存在的自由 （existential freedom)，以至宇宙的自由 （cosmic freedom)，

首先時間，他有全世界的時間，不是牛頓那種鐘錶的時間，而是自然的時間，，

自然的時間，就是量子的時間，

其次空間，他有全世界的空間 （space)，但是沒有地方 （place)，

地方，就是居無定所的「所」，

所以，你可以稱之為，失所者，

但是，他不是邊緣性者，那種失所，

邊緣性者那種失所，是情感上無依，現實上無據，遑遑終日，不知所止，

Van lifer 失所，只是沒有常駐的地方，沒有地址，

我先前說過，他是，尋訪蒼青駐足，行止遂由天色決定，

Jack Reacher 在任何地方，都無法停留，超過四十八小時，意思是說，有點坐立不安 （restless)，

意思是說，坐立不安，是一個光譜，van lifer 各隨其性，落在光譜某點，

其次自由，這是一切的開始，也是一切的結束，

意思是說，死亡只是生命的一部分，量子的世界，是一個輪迴的世界，

意思是說，南泉來世，果真就是，山下那頭水牯牛，

意思是說，van lifer 為一大事因緣而來，

這件大事，就是（生命的）自由，

你要理解，這個自由，不僅止存在的自由，更且是宇宙的自由，

什麼是，宇宙的自由，

那就是，禪宗和尚，無來無去，

太和甲寅歲（西元八三四年）十二月二十五日，東方明，告門人曰︰「星翳燈幻亦久矣，勿謂吾有去來也。」言訖而謝。春秋八十七，僧臘五十八。（南泉普願）（748-834）

http://www.templevisit.org/Selection_content.asp?AutoNo=34016

至此，你不禁禮讚，禪宗和尚，身體力行了，吠檀多不二論，

果然，大地風雲人物，