Once the heart moves, all kinds of troubles will come.
The heart is the master of the body and the leader of the spirit. When it is quiet, wisdom will be born; when it moves, confusion will be born.
When the heart moves, it will be stubborn, and evil will return to it, just like a stone, which is nourished by rain and dew, but does not exist, so it is always barren. When it is quiet, it will be empty, and good will return to it, just like a valley, which is nourished by rain and dew, but does not exist, so it can be a field of grain.
Silently reflect on your own faults, the heart will be pure, and the body will also be at peace.
Just like planting a tree, if it is quiet, the roots will be deep, and it will flourish; if it moves, the stems will be pulled out, and it will be broken.
A wise person hovers like a mountain, which is quiet; a person with a small mind is like a flying dandelion, which is moving.
All things are like dreams and illusions; all troubles are demons and thieves.
The heart is dominated by the spirit, and its body is quiet, and its spirit resides there; if its body is agitated, its spirit will leave it.
Treat the body as an external thing, keep its spirit, and be calm and focused.
If you speak less, you will not be exhausted by others; if you do less, you will not be criticized by others; if you are less intelligent, you will not be tired by others; if you are less capable, you will not be enslaved by others. What is not suitable for quietness in life?
The air is quiet and clear, which is the image of the sky; the heart is quiet and peaceful, which is the image of the earth; the nature is quiet and bright, which is the image of the sun and the moon; the root is quiet and sprouting, which is the image of all things.
A lamp cannot burn without oil, and the oil will go out if it overflows; the grain cannot grow without water, and the grain will rot if there is too much water.
The thinner the food a bird eats, the higher it flies. If it eats more, it will become fatter like a goose, but harm will come to you. Fragrant and beautiful things will harm your body, and beautiful women will damage your essence.
Anger is a violent emotion and a bad thing for virtue.
When wine enters, the tongue will come out; when words are spoken, disaster will come in.
In silence, one can be awake, and in the environment, one will not be confused.
If there is a flaw in the wall, all the strength will be useless; if there is an e
Forward:
In traditional Chinese medicine, the concept of positive and negative is to look at the body's response. The principles of treatment are to eliminate negative energy and to support positive energy, so that people can have a normal body. The key is on the word "normal".
Normal means positive. Only when it is positive can it last forever. If it is not positive, it cannot last forever, that is, negative energy cannot last forever. It is said that negative energy cannot overcome positive energy, but in reality, there are often examples where positive energy cannot overcome negative energy, which means that when negative energy is strong and positive energy is weak, it corresponds to illness in the human body; it corresponds to ecological destruction in nature, and so on.
Negative energy comes from negative thoughts. In other words, when you have an negative thought, it is actually the negative energy of the body, which is reflected in the spirit platform. Modern brain science reveals that the human prefrontal cortex determines the human choice. In other words, if the energy in this place is not positive, it is easy to have negative thoughts, and thus, under some circumstances, some improper behaviors will be made, which will lead to physical reactions. The position of the forehead is called "spiritual platform" by Taoists. When the spirit platform of a person is clear, he will make the right choice. Therefore, the so-called "greed makes the mind blind" and "the mind is overwhelmed" is probably because this area is not clear.
The human forebrain and hindbrain are only part of the brain. Brain science cannot explain many things, and some of them are very superficial, because the brain works together. Which part is inhibited and which part is excited are still the frontiers of research. Physiology can affect psychology, but psychology can also affect physiology in turn. This involves the problem of body and mind, so in the end it comes back to the heart. We often say that cultivation is to cultivate the heart. If you cultivate the heart well and cultivate it to the "unmoved heart" mentioned by Mencius, it will be at least OK.
Therefore, negative thoughts and delusions are the result of the impurity of the spirit in your body and the overactivity of your consciousness. More importantly, the breeding of negative and delusion depends on the conditions and causes, whether your heart has played a role, and negative and delusion are often accompanied. The human brain is extremely complex. Perhaps the specific mechanism has yet to be studied, but we can try to control and master the mind: reduce delusions and keep more straight hearts; control negative thoughts and practice more positive thoughts.
-Author: Yang Yong Jushi
What is Possession
When Prince Siddhartha was about twelve years old, one day he was playing shooting in the Diligent Garden, and the other five hundred Sakya boys were also playing in their own gardens.
At this time, a group of geese flew by, and a boy named Devadatta immediately shot down a goose with a bow. The goose fell into Prince Siddhartha's garden with an arrow wounded.
When Prince Siddhartha saw the wounded goose, he felt pity, so he removed the arrow from the goose and applied butter and honey as medicine to its wound.
At this time, the boy Devadatta sent a messenger to say: "A goose I shot fell into your garden. Return it to me quickly and don't take it for yourself."
Prince Siddhartha replied: "If the goose is dead, I will return it to you. If it is still alive, I will not give it to you."
So Devadatta sent another servant to convey the message: "The goose should be returned to me whether it is dead or alive. I shot it, but it just fell into your garden."
Prince Siddhartha replied: "This goose has been accepted by me for a long time. Since I developed the bodhicitta, my compassionate heart has accepted all sentient beings, and this goose is no exception."
Prince Siddhartha and Devadatta were deadlocked, so they asked the wise elders of the Sakya clan to judge the matter. At this time, a celestial being in the Suddhavasa transformed into an old man and said, "The one who can calm the goose with compassion and light is the one who can truly own it." When the old man said this, the other elders agreed and said, "This is reasonable and wise."
Because of this incident, Devadatta and Prince Siddhartha formed their first grudge.
The story is excerpted from: "The Collection of Buddha's Original Practices. Volume 12"
Prince Siddhartha is the name of the Buddha before he became a Buddha. Possession is not to get. Possession means to benefit others with a compassionate heart.
Non-attached Giving
Subhuti always went to the rich to beg for alms, because he sympathized with the poor and did not want them to spend money; while Mahakasyapa always begged for alms from the poor, because he wanted to give the poor a chance to accumulate good karma. Buddha Shakyamuni criticized both of them, saying that begging for alms and giving alms should be in accordance with one's own karma, and should not be selected from donors.
Venerable Subhuti stood up and took his right foot. As soon as his foot touched the ground, he thought: "I want to welcome the Buddha, but which part is the Buddha? Is it the eyes, ears, nose, tongue, body, mind? Or is it the earth, water, fire, wind?
All dharmas are empty, just as the Buddha said: 'To see the most sublime Buddha, you should observe impermanence from the aggregates, the realms, and the elements; no matter the past, future, or present, all Buddhas preach this principle of impermanence. If you want to see the Buddha of any life, you should observe this empty law; if you want to see the Buddha of any life, you should work hard on non-self.' The non-self mentioned in it means that all dharmas are empty. What self is there? This body of the five aggregates cannot find a part that can control it. Now, let me take refuge in the true Dharma." Thinking of this, Venerable Subhuti sat down again and continued to sew.
Mr. Wang Fengyi (1864-1938) was born in Shulinzi Village, Wangjiayingzi Township, at the foot of Yunmeng Mountain in the southern part of Chaoyang County, Liaoning Province. His family has been farmers for generations. When he was young, he was a cattle herder in Chaoyang County, and at the age of fourteen, he worked as a porter for the landlord.
He had a strong will and was very filial to his parents since he was a child. When he saw that the environment around him was very bad and people's hearts were very sinister, he often thought in his heart: Why is this era so bad? Why are these people so unreasonable? Every time he thought of it, he was full of resentment in his heart. When he saw others being unfaithful, unfilial, unbelieving, and unfraternal, he had a great anger in his heart. This kind of anger was not the kind of heart that wanted to fight with others, but the heart that complained and resentful when seeing others not learning well. There is a saying called "cynicism" which is this mentality. Suffering from the harm of anger, over time, Mr. Wang unknowingly had a sore on his stomach.
When Mr. Wang was young, he did not know how harmful anger was. He followed his habit, was cynical, and was filled with resentment and hatred. As a result of the accumulation of resentment, he developed a sore on his stomach. At first, it was just red and swollen. Because he was a countryman, his family had no money and he was busy with farming, he did not pay attention to it. Day by day, the sore grew bigger and bigger, and it became purulent. He squeezed the pus out with his hands and bandaged it with a piece of cloth. This went on for six years, and it became more and more painful. There was nothing he could do, so he had to go see a doctor for treatment.
This doctor also had the same sore, and later went to Beijing to see a doctor for treatment. In the end, not only did the sore heal, but he also learned how to treat it.
When Mr. Wang arrived, the doctor untied the cloth and was shocked. He said, "It has been delayed for too long. There is no cure. You should eat well, have fun, and prepare to die!" Mr. Wang said, "I will not die." The doctor asked curiously, "Why won't you die?" He said, "I have a father and a grandfather. I have no blessings to enjoy. Don't my father and grandfather have blessings to enjoy? I have to support them!" When the doctor heard it, he couldn't help but admire and said, "So you are still a filial son! God should not bring disaster to you. Besides, from the sound of your speech, the toxin may not have hurt your qi yet. There may be hope. I will try to help you cure the disease." Then he helped him treat the sore so that the ulcerated part of the wound would not expand. Finally, the doctor said to Mr. Wang, "Now, your life is saved, but your legs cannot be fully recovered." That is to say, Mr. Wang Fengyi was disabled for the rest of his life.
From then on, Mr. Wang worked very hard. Later, he was unable to do the heavy work in the field, so he had to do some simple things at home. After many years, there was finally a turn for the better.
One day, Mr. Wang Fengyi heard people talking about good books. Good books are all about advising people to be good and the principles of being a human being. Once he went to listen to the Chinese folk drama "Wang Chun'e Teaching Her Son". The play mentioned two types of people: one type of people like to reason with others. When they have conflicts with others, they just blame the other party and criticize the other party's faults; the other type of people is just the opposite. When they have conflicts with others, they do not blame others, but reflect on themselves. The latter is like what "Zen in Archery" says. To hit the target, the first thing to do is to learn to use the mind to draw the bow. To hit the target, you don't look at the target outside, but look at your own heart. This is the spirit of Confucianism and Buddhism. The most important thing in anything is to reflect and repent from your own perspective to purify yourself.
After listening to this truth, Mr. Wang was deeply moved. On the way home, he kept blaming himself: I used to blame others all day long. What kind of truth was I talking about? People who really talk about reason look at their own mistakes! He kept blaming himself all the way, and when he got home, he still blamed himself at night, and finally fell asleep in a daze. The next day, when he got up, the sore on his stomach that had been there for twelve years was healed. At first, he didn't notice it, he just felt itchy in his stomach, so he scratched it with his hand, hey! Why is it flat? It turned out that the sore was gone, and the sore that had lasted for many years was healed overnight! After experiencing this personally, he deeply realized that this is how the disease was caused! The root of the disease comes from one's own heart. Therefore, if you know how to skillfully use your heart, you can solve all the problems in the world; then when you solve the problem yourself, you can further help others.
Buddha taught Rahula (son of Buddha before he became a monk, who later became a monk and attained Arahatship):
You should meditate like the earth accepts anything clean or unclean that people throw away, water accepts anything clean or unclean that people wash, fire accepts anything clean or unclean that people burn, and the wind blows anything clean or unclean without any disgust, shame, or nausea. You should also meditate like space is not restricted anywhere. In this way, when you encounter pleasant or unpleasant touches of the environment, you will not become attached to them.
Kindness removes hatred; compassion removes resentment; joy removes jealousy; equanimity removes disgust; contemplation of impurity removes lust; thought of impermanence removes self-image; practice of breathing in and out brings results.
Go to a quiet forest under a tree, sit cross-legged, raise your focused mindfulness to inhale and exhale, be aware of the length of your breath, experience the rhythm of your whole body and the physiological ease when you breathe, experience joy, happiness, the impact of joy on your mood, and the ease of your mood after joy fades, experience your state of mind, your happy heart, your calm heart, and your liberated heart, and breathe with the contemplation of impermanence, the contemplation of detachment from desire, the contemplation of cessation, and the contemplation of renunciation.
Nails grow long, hair grows long, strength wanes, faces wrinkle, day and night change, but the soul remains unenlightened.
The four indestructible beliefs are also called the four indestructible purities, the four certified purities, the mirror of the Dharma, the four factors of stream-enterer, the four dharmas of stream-enterer, and the four factors of stream-enterer. In Buddhist terms, "indestructible" means not to lose or regress. It means the four firm faiths in "Buddha, Dharma, Sangha, and precepts". It is the four judgment conditions for entering the stream of saints (i.e. the first fruit of stream-enterer). Mahayana Buddhism believes that when experiencing circumstances and situations, one can always remember the four clear and unobstructed self-natures of "1 awakened without confusion, 2 upright without evil, 3 clean without stain, 4 precepts without breaking precepts".
If there is a flaw in the wall, all the strength will be useless; if there is an evil, all the good will be flawed.