| Law of Dependent Origination is the theoretical foundation of Buddhism which even makes Buddhism different from other religions. Just because Law of Dependent Origination's important status of theory, so every sect explain Law of Dependent Origination from own angle in this sense, the thing that different understanding of Law of Dependent Origination is the main reason that every one sect of Buddhism is formed of.The difference between Dependent Origination of a^laya and others can be summarized as four words:"the vijnana is the only being." (1) Dependent Origination of a^laya had perfected primitive Buddhism Thought of "karma of Dependent Origination". It replace "karma " with " va^sana^ " and stipulate that a^laya holds va^sana at the same time .It solve the contradiction between "samsara" and "anatman". (2) Dependent Origination of a^laya pursue foundation with "Dependent Origination of subshance" of "yi Qie YouBu ", stipulate it for the " non- broken and non-eternal".It is not same with or different from the seed it hangs on. The seed was just produced and lost. I t grows constantly forever. So its production needs the condition too. This has abolished its entity nature. Dependent Origination of a^laya the opinion of "Dependent Origination of Eight negations "replacing Dharma with phenomenon with Kong Zong. It denies that there is existence of the phenomenon without vijnana. it thinks the phenomenon is produced by the difference unappropriately. It advocate the existence of vijnana.It find the possibility and the necessity of practise of people. YouZong argued that Law of Dependent Origination exists in the phenomenon. There is no Law of Dependent Origination without phenomenon. Law of Dependent Origination is The Four Dependent Origination that exist in the relation between the eight vijnana, between the abhisam!ska^ra and va^sana^ and seed. So we can anlysis Dependent Origination of a^laya from three angles: first, the eight vijnana and their relations.second,the relation between abhisam!ska^ra and va^sana^ and seed. third, The Four Dependent Origination.Everyone has its own eight vijnana from eye vijnana to the eighth vijnana.the manas_ vijnana will be klis!t!a without having nirvana forever. On the same time ,the eighth vijnana is named a^laya . The a^laya has three meanings: first, all kinds of seeds can be held by it; second,there are all seeds in it . third, it is always argreed as "myself" by manas_ vijnana.The seven vijnana before only can be produced in term of the a^laya .this switching include the ablity and the objiect.The manas_ vijnana always hold the a^laya as "myself",so it is klis!t!a. this is the important reason of pravr!tti. It is the manas_ vijnana that liberates the sixth vijnana. It solve the contradiction between ""Dependent Origination" and "Self-Choice". the sixth vijnana has all the caitta, so it can make many choices freely. The existence of the five vijnana (from eye vijnana to body vijnana) need many conditions, so I t does exist all time .The relation between the seven vijnana and the a^laya can be explained by the relation between the abhisam!ska^ra and va^sana^ and seed. the abhisam!ska^ra is the ablity, objiect, prakr!ti, dha^tu, P&rdotblw, sa^srava, ana^sravah!,and so on. It has the influence on the the a^laya and leaves the va^sana^. the va^sana^ will chang into seed when it matured. The seed was just produced and lost. I t grows constantly forever. It switchs into abhisam!ska^ra without interval.All the relation can be generalized into The Four Dependent Origination;hetu-pratyaya, samanantara-pratyaya, a^lambana-pratyaya, adhipati-pratyaya. Fist, hetu-pratyaya, It only exists in the relation between abhisam!ska^ra and seed. Second, samanantara-pratyaya. That the priorty arouses the back is called samanantara-pratyaya. so AN HUI is right . the relation between the heterogeneous vijnana exists samanantara-pratyaya. Third, a^lambana-pratyaya. That the object can arouse the ablity is a^lambana-praty...
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