I have no heart, but I will be cautious and I will be punished.15

This is a bit mysterious, look for a book like the Tao Te Ching and take a look, can you find it?

Literal translation is: a bit of a speaker who has no intention of listening to the intentional taste!!

Without thought, there is no gain, and without strategy, there is no success. From Xue Juzheng's "Victory in the Northern Song Dynasty".

It is Xue Juzheng's "Victory Learning" of the Northern Song Dynasty. Translation: If you don't care, you won't gain, and if you don't have strategy, you won't succeed.

It is to be refined in everything, and use more brains to win with wisdom.

These sixteen words have been lingering in my mind for a long time, and I have never found the answer.

I can't help it, and I read the explanation of the sixteen characters in the photo book over and over again, hoping to find a trace of confusion between the words, such as hints, hints, or something. At the end of the reading, a sentence wakes up the dreamer.

There are all inside, and all must be outside" and thought of Liezi who was intoxicated by the life and death of the ** person in the years, months and days. Hu Qiu Zilin was unimpressed by such a profound idea. Let Ji Xian show himself the appearance, the last time he looked at the Huqiuzi Forest, the Huqiuzi Forest was like a tree, the god was like ashes, and Ji Xian fled in the wilderness.

A popular phrase recently is even more eye-catching: you are responsible for your appearance after the age of forty.

It turns out that the sixteen words of Xuan Fan are actually a few words for people to behave in the world. Good people have good looks, and wicked people have evil looks. Good and evil, though hidden in people's hearts, are also engraved on people's faces.

The book is mysterious and mysterious, and the intentions are also very good, it is nothing more than persuading people to be good through the relationship between the heart and the phase.

But the good is like water. Anyone can be bullied by water, and water is at peace with what happens. After all, the chances of a flood are very small, so there is a proverb that some people are good at being bullied and horses are good at being ridden.

The harm of evil is immediate, so people tend to accept evil instead of good. But the wicked have their own wicked grinding, don't do the last one full of evil.

This sentence shows that a person's appearance will change according to his thoughts, good and evil. Even though he now has a vicious face, he is always compassionate, and that evil face will soon be transformed into an auspicious face.

On the other hand, even if he is now full of good deeds, if he does not know how to do good deeds and accumulate virtues, and often thinks of love and hatred, then the good fortune will gradually disappear. Therefore, the heart is the pivot of physiognomy, and it is better to look at the heart than to see the face.

Seeing the situation and giving birth to the heart, and taking the appearance with the heart, the heart and the phase are all illusory, if there is no heart, where does the phase exist, if there is no dwelling phase, where is the heart? If the appearance is not the appearance with the heart, everyone will have their hearts because of the situation, and they will be confused when they see the situation and think about the situation. If the mind is not disturbed when you see the realms, where is the mind at this time?

It's not the wind, it's not the flag, it's the heart of the benevolent, one meaning.

That is to say, when it comes to heartbeats, thoughts are born from the heart!

Your heart is good, and it has been a long time. The physiognomy has changed, becoming more approachable.

If the heart is evil, after a long time, the face will change and become very fierce. Fears those who see it!

Interpretation: To understand the false self, to know one's own state of mind at all times, to scrutinize, manage, and even understand the origin of troubles, and to think about ways to correct them. Introspection and repentance are in anticipation of the birth of a new personality.

Therefore, if you do not change your ways, your repentance will be in vain. We must hold the concept of "yesterday died and this life" to transform ourselves and create a bright and upright future.

Its method is to expose it to **, from reluctance to natural to get rid of old bad habits. To be a righteous gentleman, the so-called "uprightness" is to be impartial, unbiased, and not crooked, so that there is persistence, that is, bias. It should be defined in a broad sense.

Many people's cognition of a righteous man and gentleman is limited to "behavior", but they don't know that the "uprightness" of "mind" is more important.

All discontent, greed, fear, jealousy, subservience to instinct ......, should be corrected one by one to sweep the clear, so that it is like a clear sky, the haze disappears, and the light and wind are maintained.

Awakening is the driving force for the sublimation of life, and man's depravity is often due to his addiction to materialism and unconsciously living in error. If you want to make progress in your practice, you must increase your awareness at any time. And the object of consciousness is not other people or everything relative, but the self.

The "thoughts" in having thoughts and not having thoughts refer to delusional attachments. Thoughts should naturally mean that all thoughts come from a pure mind, let go of all fate, and do not establish any knowledge. This sentence has a certain degree of reasonableness, and it is convenient to say that it is to advise the people of the world to break off self-attachment and law-grasping.

Everything is as it is, the true Dharma cannot be spoken, and no matter how you say it, it is wrong. Therefore, some people say that Shakyamuni Buddha did not really say anything in his life. The Dharma can only be realized inwardly on its own.

This sentence comes from "Tranquility Zen", which was first coined by Taiwan's master of Chinese culture "Mr. Gengyun".

This is the heart of the Dao, which has entered the Dao, the middle way, has no heart, has a heart, has a heart, and has no heart.

What is an unintentional question? Ask if you don't want to ask what it is.

This paragraph] [sic].

Although the petrel is slight, it is also temporarily coming in spring.

How do you know that the mud is cheap, only to see the jade hall open.

When embroidering households, double entering, Huatang day several times.

Unintentional and competitive, the eagle falcon does not guess.

This paragraph] [Appreciation].

This is a hymn. The song is about the swallow that is about to return, but it does not depict the swallow's posture and the wind god in detail, but the description and discussion are more than the depiction of the fine carving. However, it is indeed a poem with a wonderful metaphor and a profound meaning.

Ruan Yue quoted the "Miscellaneous Records of the Ming Emperor" in volume 17 of "Poetry and Words", saying that Zhang Jiuling was in the prime minister, and he had the sincerity of being a thief. Emperor Ming was negligent in political affairs, and Li Linfu was slandered. In Fang Qiu, Emperor Ming ordered Gao Lishi to hold a white feather fan.

Jiuling's "Guiyan Poem" Yi Linfu. From the above recorded skills, it can be inferred that this poem should have been written on the eve of Zhang Jiuling's dismissal. The author is a famous minister in the Kaiyuan period of Tang Xuanzong, and is known for his outspokenness and daring to admonish.

Due to the slander of Li Linfu and others, Xuanzong gradually alienated Zhang Jiuling. In the twenty-fourth year of Kaiyuan, Zhang was deposed, and "Guiyan Poems" was written in the autumn of this year.

The poem is written from Haiyan's "slight eyes", implying that the poet himself came from a humble background and came from the people, not like Li Linfu's noble background. The sentence "taking spring is also temporary" indicates that he temporarily came to the court to be an official in the era of Shengming, such as swallows coming in spring and autumn, and they will not stay for a long time. In the middle four sentences, the swallow does not know the cheapness of the "mud", and sees the "jade hall" open, so he goes in and out several times a day, and makes a hole in the mud to conceal that he is in the court, working hard day and night, and operating dismally.

"Embroidered Household", "Huatang" and "Yutang" are all metaphors for the imperial court. The last sentence is to warn Li Linfu: I have no intention of competing with you for power and profit, you don't have to be suspicious or slander me, I am going to retire.

At that time, the power had fallen into the hands of Li Linfu, and Zhang Jiuling knew that it was impossible to make a difference, so he had to back down, but in fact, he was not without complaints and feelings. Liu Yuxi's "Preface to Hanging Zhang Qujiang" said that after Zhang was demoted, "I had the idea of being imprisoned, satirizing birds and birds, sending words to grass and trees, and I was depressed and depressed and shared the wind with the sassy people." "That's the words of a knower.

It is also appropriate to use this passage to comment on "Guiyan Poems", "Guiyan Poems" is a work of "satirizing birds".

This lyric poem is neat, the language is simple, and the style is light, like "light and simple" (Zhang Shuo commented on Zhang Jiuling). Its name is Yongwu, which is really an expression, both writing about swallows and people, every sentence is inseparable from swallows, but it is also a self-portrayal of Zhang Jiuling. The author's artistic ingenuity is mainly manifested in his choice of the foreign object that can best mold his own image - swallows.

The poems are inseparable from the swallows, but they are not attached to the swallows, reaching the artistic realm of not leaving.

This sentence is from laziness.

The Zen master's book was taken out to make a commentary on the 'Yi Xiu'. The words of the Lazy Rong Zen Master are very good, and everyone likes to quote them, most of them quote four sentences: 'When you are just attentive, you are just unintentionally used; It is not intentionally used, and it is commonly used'.

The complete verse is eight sentences: 'When you are just with your heart, you are just without your heart.' The song talks about the name and labor, and it is not burdensome; It is not intentionally used, and it is commonly used'.

Now it is said that there is no heart, and there is no difference. When you are doing kung fu with your heart, but you don't see a thought to get up, that is, 'when you are doing it with your heart, you just don't use it intentionally'. Talking about the name of Buddhism in a roundabout way, it is laborious; Pointing straight to the source of the heart, without saying anything else, it will not be so cumbersome and heavy.

This is 'talking about fame and fame, and saying that there is no burden'. The avenue is invisible, the true heart is invisible, although it is formless and formless, it is always and everywhere in action; Although everything is its wonderful use, it is impossible to find it in itself. This is 'unintentional just use, common use is just nothing'.

Now when we directly point out this 'unintentional' and say it directly, it is no different from 'having a heart', that is, 'saying that there is no heart today, it is not different from having a heart'. Anyone who reads the scriptures should not first look at the footnotes, it is advisable to play with the text of ten, twenty or even a hundred sentences, so that the beginning and end are connected, and then the notes will be made. Now that scholars have finished reading the text, even if they look at the notes, the reason is not clear, all because of this.

The reason why a cultivator does not become a saint and who falls into prejudice is because he does not know the essence of the mind. Attachment is common for those who fall, and attachment is for those who fall into disappointment, leaving these two roads, although they know that there is no both, but they think that there is nothing and then there is, and then there is, and this has not reached the mystery of the heart. Justly", as the saying goes, "just right", not bad before and after, not the slightest separation, just right.

When you happen to be attentive, you happen to have no intention to use, and you are right at the beginning of your thoughts. Who are the thinkers? Juyun "born everywhere, wiped out everywhere", is not the intention has been completed, but when he is young, he has no heart, the immediate intention, the immediate heartlessness, the difference between the front and back, the slightest separation, that is, there is nothing, it is the wonder of seeing the heart.

If there is a wise person who does not cling to dead sentences, he can stack two more sentences: "When there is no intention, it is precisely the intention to use." This is what the ancients said.

Those who do not speak today, the provincial Wen'er, so it is said that "there is no intention to use it, and it is commonly used to do nothing". Therefore, it is also said that "today it is said that there is no intention, and there is no difference with the heart". However, his mind and body are originally like this, and it is said that the silence and hard work cannot be wasted.

is partial to loneliness, because I don't know the reason of "unintentional just use"; Partial to sympathy, is not aware of the reason of "commonly used but not not". Therefore, the first four sentences go straight out of the heart and body, and set up the following Zhang Ben of the Stop Meditation, so that the method of seeing the stop view is all local scenery, not a separate method outside the mind and body, but using the stop view to restore the ontological ear of its silence. The word "cha cha" is very wonderful, clearly drawing the heart and body, and it is impossible to reach this unless there is a thousand strokes.

If you don't think about it, you can just read it hastily sentence by sentence with the text, and you will live up to the painstaking efforts of the ancients for thousands of years! In the future, you must be careful when listening to the teachings, although you are talking about the feast, you must not forget to meditate. Shu makes the heart burn inward, and the argument of the text is refined; The Holy Religion is smoked, and the power of the gods is solidified.

Learning and understanding, Dinghui traffic, entering the wonderful door, there is no more than this.

There are some things in life that you are too obsessed with and too deliberately pursuing, but in the end you can't get what you want. And when you deal with it calmly, you get everything inadvertently. So we can't force it, you can't hide from what belongs to you, and you can't think of it if it's not yours. Above.

Here's a Zen saying:

In the middle of the Tang Yonghui year, Niutou Mountain Farong Zen Master preached the "Great Prajna Sutra" in Jianchu Temple, and the listeners gathered. To extinguish the stillness, the earth is shaken. After talking about returning to the mountain, King Boling and the Zen master asked for instructions on Buddhism, talked a lot, and then talked about the realm of mind.

Originated from the phenomenal world, Farong Zen Master according to the four ancestors to pay, stop Niutou Mountain to take the opportunity to turn the public, the first three years, the disciples lack food, from the teacher to Danyang to solve the suffering of lack of food. Three years later, he preached the Great Prajna Sutra in Jianchu Temple, and the earth shook at that time. Attracted countless admirers. )

King Boling asked the Zen master of Niutou Farong and said: When you are attentive, what if it is good to be safe? 」

What should we do when we recognize the infatuation in our hearts? If you really want to use it, is it better to be safe and stable, or not to be known to others? )

Farong Zen Master said: When you are just attentive, you are not intentional. Qu Tan works hard, and it is not burdensome. It is not intentionally used, and it is commonly used'. Now it is said that there is no heart, and there is no difference. 」

When you want to put your heart into it, you will find that your heart is useless. Really want to be able to use, straightforward and don't feel sluggish and burdensome. If you use your heart to explain it in your name, it is not for the purpose of sincerity, so you feel that you are working hard.

The mind enters the realm of nothingness, which is for the absence of the mind, and the absence of the heart can be used for the purpose of the true heart; If the true mind is constantly used by itself, then the common mind will tend to be dizzy and unable to use the heart. But what we are talking about now is the state of mindlessness, which means that the mind is not aware of all appearances, and this state is not the same as the use of the mind. )

Personal understanding:

When you are attentive, you are not intentional: it is just when you need to be attentive, but you just can't focus.

Unintentionally just use, intentions just no: it can be understood as "unintentionally planting willows and willows into the shade, intentionally planting flowers and flowers do not bloom".

Intentionally planting flowers does not bloom, and unintentionally planting willows and willows into the shade.

Intentionally planting flowers does not bloom, and unintentionally planting willows and willows into the shade.

Vernacular translation: The clouds are no longer in the mood to float out of the caves, and the birds are tired of flying so they return to their nests.

The author of the metaphor is tired of officialdom, has no intention of going out, is tired of officialdom and hides, revealing his noble aspirations and the joy of finding a home.

The clouds have no intention of going out, and the birds are tired of flying and know how to return. From Tao Yuanming's "Words of Return: and Preface" by Tao Yuanming of the Wei and Jin Dynasties.

The content of the famous quote: The cloud has no intention to go out, and the bird is tired of flying and knows how to return.

Explanation of the famous quote: Jin Tao Yuanming's "Words of Return".

岫 (xiùsleeve): mountain cave. These two sentences are to the effect: white clouds unintentionally float out of the mountain cave, and the birds are tired of flying and naturally know to return to the mountains and forests.

This is the natural scenery that Tao Yuan saw with joy when he returned to the countryside in the early Ming Dynasty, showing the author's indifferent and leisurely mood and quiet and comfortable life. Two sentences can be used to write about a tranquil mountain view.

Returning to the Beginning and Sayings.

Dynasty: Wei and Jin.

Original text: The Yu family is poor, and the cultivation is not enough for self-sufficiency. The naïve room, the bottle has no storage corn, and the raw materials are not seen.

The relatives persuaded the rest to be the chief officials, and they had a way to get rid of their hearts and ask for it. There will be things in the four directions, the princes will be virtuous with love, and the uncles will be poor and poor, so they will be used for Xiaoyi. At that time, the turmoil was not quiet, and he was worried about the distant service, Peng Ze went home for a hundred miles, and the benefits of the public land were enough for wine.

So I asked for it. and a few days, there is a feeling of return. How?

The qualitative nature is natural, not the result of exaggeration. Although hunger and cold, he is sick against himself. Try to follow the personnel, all of them are self-serving.

So he was generous and deeply ashamed of his life's ambition. If you still look forward to it, you will pass away. Xun Cheng's sister was mourned in Wuchang, and her love was in Junben, so she was exempted from her post.

Mid-autumn to winter, more than 80 days in the official. Because things are going well, the fate is called "Return". Otomi years old November also.

Returning, the countryside will not return? Both self-conscious and self-serving, melancholy and sad? Realize that the past is not admonished, and those who know the future can be traced.

It's not far away, and I feel that today is but yesterday is not. The boat is far away with a light flutter, and the wind is fluttering and blowing clothes. Ask the husband the way forward, hate the morning light.

It is Zhan Hengyu, and he is happy. The servants are welcomed, and the children are waiting for the door. The three paths are barren, and the pine chrysanthemum still exists.

Bring the child into the room, and there is a bottle of wine. Introduce the pot to drink yourself, and the court is pleasant. Leaning on the south window to be proud, judging the ease of the knee.

The garden is involved in the fun, although the door is set up and often closed. Help the old to rest, and look at it from time to time. The clouds have no intention of going out, and the birds are tired of flying and know how to return.

Jing Puff to enter, stroking the lonely pine and coiling.

When you return, please take a break from traveling. The world is contrary to me, and I am begging for words? Joy relatives' words, music and piano books to dispel worries.

The peasants told Yu Yichun that there would be something to do in the west. Or a life towel car, or a lonely boat. It is not only slender to find a ravine, but also rugged and through the hills.

Mu Xinxin is proud, and the spring trickles and flows. When all things are good, I feel that my life is resting.

That's it! When will it be in the form of a universe? Do you want to stay?

What do you want? Wealth is not my wish, and the emperor's hometown is unexpected. Huai Liangchen is lonely or planting a cane.

Dengdong Gao is a poem with Shu Xiao and a clear stream. Talk about multiplication to the end, Lefu's destiny is doubtful!