典藏书目

Master Migé said: Shen (Spirit) is the functional activity of the Xin (Heart/Mind). One should hasten to regulate the Xin to preserve the Shen.

The *Jueshi Zhenyan* (True Words for Awakening the World) states: Connecting heaven and earth, transforming into and entering the Shen, it is ultimately just one Xin. In movement, one is lost in vastness, unaware that this Xin has long been absent from its chamber (the chest). Therefore, those who regulate the Xin must first know how to gather the Xin.

It further states: The Xin is the master of the entire body. The master must always be at home; if not at home, the family members will have no discipline and will surely become scattered and chaotic. Thus, if the Xin does not guard inwardly, Qi (Vital Energy) will naturally scatter, Shen will naturally become disordered, and Jing (Essence) will naturally be depleted.

The *Mixuan Yulu* (Recorded Sayings of Mixuan) says: What is called "Silu" (Overthinking/Anxious thought) is merely chaotic imagining. It is simply constantly worrying about matters of the past and future all day long. Therefore, one must realize that affairs do not burden the human mind; rather, the human mind burdens itself with affairs and refuses to let go.

It further states: People of the world are busy and disturbed all day long, leaving their spirit exhausted and weary. When they sleep at night, that spark of spiritual clarity is again obscured by postnatal turbid Qi. How can there ever be a time of clarity and stability?

Master Longshu said: Throughout a person's life, parents, wife, children, houses, fields, cattle, sheep, carts, horses, and even trivial objects are nothing but possessions of oneself. With every glance and step, there is reluctance to look away or let go. For instance, although a paper window is small, if someone tears it, one still feels anger; although a needle is tiny, if someone takes it, one still feels stinginess. After staying out overnight, one already worries about home; when a servant has not returned, one already fears they are lost. Various matters are all kept in mind. Once the appointed time of death arrives, everything is abandoned. Even this body of mine is an abandoned object, let alone things outside the body. Reflecting quietly, one suddenly realizes that life is like an illusory dream.

The *Lü Jingye Yu* (Sayings of Lü Jingye) states: The smoothness or adversity, gain or loss in life follows the principles of waxing and waning, growth and decline, which are managed by Creation/Nature, not by humans. However, Creation/Nature can make me suffer through circumstances, but cannot make my Xin suffer. This is only half a misfortune. If the circumstances are bitter and my Xin also suffers along with them, it is called total misfortune. Clearly, the misfortune could be halved, yet I voluntarily accept the whole. Is this not foolishness?

The *Xuzhai Yulu* (Recorded Sayings of Xuzhai) states: Looking up at the vastness of the universe, looking down at the insignificance of life and the world, looking inward at the false thoughts of attachment arising from the Seven Emotions, and looking outward at the illusory connections of relatives and kin—this is like a duckweed floating on a vast sea, or a bubble dissolving in a great river. Why bother with deliberate arrangement? If one remains entangled in the past, merely ending one's life in exhaustion, this is called a "human cocoon."

It further states: The world and universe are a grand theater. View partings and reunions, joys and sorrows as somewhat false; view fame and wealth as something to be taken lightly; view hardship and distress as ordinary; view the bustle of current trends as cold and deserted. If one takes it too seriously, one becomes elated and arrogant in favorable circumstances, and heartbroken and soul-scarred in adverse circumstances. When the gongs and drums stop, the wine ends, people disperse, the water clock runs out, and the bell rings, and all roles leave the stage together, who then suffers and who enjoys?

The *Mixuan Yulu* states: Those learning to regulate the Xin must forget all ten thousand thoughts and keep the Xin pure and quiet. Someone asked: How to obtain a clear Xin? The answer was: Who made you turbid? Asked: How to obtain a quiet Xin? The answer was: Who made you active? All actions of ordinary people originate from their own Xin; stopping all actions also depends on the Xin. For example, if the ears do not hear improper sounds, the sounds will not disturb the ears; if the eyes do not see improper colors, the colors will not invade the eyes. By thinking in this way, one naturally becomes pure and quiet. Another asked: Resolute individuals can see through the realms of body, mind, and worldly affairs, using the sword of wisdom to slay demons, making them great vessels for the Dao. But inferior scholars are bound by fame and profit, and by desires and lusts. How can they achieve sudden enlightenment and liberation? The answer was: Do not fear the arising of thoughts, only fear late awareness. When aware, the thought stops. This is the wonderful secret. Whenever a deluded thought arises, stop it immediately upon awareness. From then on, use one moment of awareness to stop one thought. Over time, with practice, it naturally becomes effortless, achieving a state of no-thought yet awareness. The Xin is like a mirror; if the mirror is often polished, dust and dirt do not adhere, and brilliance remains visible. These two characters, "Awareness" and "Stop," are the path to entering the realm of purity and quietude.

It further states: Those regulating the Xin must constantly introspect this Xin, which is called "Awareness." All vexatious, evil, and chaotic thoughts are eliminated as soon as they are perceived.

It further states: The mind contacting things may not remain unmoved, but it must be like a valley responding to sound—responding and then stopping immediately; like a mirror reflecting objects—reflecting when objects come, and retaining nothing when they leave.

The *Xin Chuan* (Transmission of the Heart) states: When about to be restless, stop it with tranquility; when about to be deviant, rectify it with uprightness; when about to seek, restrain it with letting go. Through long practice of this, external objects merge, and the Spirit is peaceful within. Seeking tranquility is unnecessary, as the Xin becomes tranquil on its own.

It further states: Humans living in the mortal world inevitably engage in pursuits. Although there are pursuits, there is no mind of gain or loss. Thus, whether gaining or losing, the Xin remains peaceful and secure.

The *Lü Jingye Yu* states: The most painful aspect of the human Xin is its stickiness and attachment. Even if one knows this, one cannot cut it off. Therefore, ancient people composed songs advising others: At night, entangled in dreams; by day, galloping in thoughts; arising and ceasing in myriad ways, all belonging to illusion. Hold fast with one sword, and the demons dissipate.

The *Xuzhai Yulu* states: Life is merely a rush of busyness, suffering until death. Is this not sorrowful? The *Classic of Poetry* says: If one does not find joy now, the passing years will bring old age. Those suffering should seek joy for themselves. Indeed, one must not only know the worry of a vain life but also the joy of having life; one must not only take steps to sustain life but especially must harbor the mindset that one could die at any moment.

Lord Song Bai said: Vexation is the axe that chops down life. One must exert effort where control is difficult. The ancients had a song to remove vexation: A hundred years are but a temporary lodging, why suffer vexation? Heaven and Earth have flaws, and so does life. When first born and falling to the ground, crying loudly, descending into the dust and kalpas, vexation takes the lead. The character "Fan" (Vexation) contains "Fire"; internal burning and external scorching cause organs to dry out, appearance to wither, Essence to shake, Spirit to be disturbed, Qi to be lost, and lifespan to be shortened. People certainly know that vexation is self-inflicted, but due to biased temperament and ingrained habits, it is hard to correct. Many are obsessed, few awaken. There is an ancient lyric called the Precious Litany. When vexed, reflect inwardly with the mirror of the heart. Compare this body: dark and distant, before falling to the ground, after returning to the earth—the body does not exist, and vexation is swept away. Reciting these words ensures longevity.

I have heard that those who worry much do so because their understanding of principles is unclear, or because their acceptance of destiny is not firm. Otherwise, why not emulate the magnanimity of the Junzi (Superior Person) instead of being anxious like the Xiaoren (Petty Person)?

I have also heard that those who worry much have knotted thoughts, and their Qi becomes depressed; when their Qi is depressed, their Shen becomes depleted. With more Yin and less Yang, they sink downward with Yin and cannot rise upward with Yang. This is a sign of approaching death.

Where there is a realm of joy, there is a corresponding realm of suffering. Where there is a matter of success, there is a matter of failure balancing it out. Like the cycle of day and night, cold and heat, there is no bias. Therefore, knowing one is in a state of fullness, one need not rejoice, knowing there will inevitably be times of difficulty; knowing one is in difficulty, one need not worry, knowing there will inevitably be times of prosperity. One should observe the rise and fall of a century from afar, not be constrained by the glory or decline of a single day. To understand the reality, one only needs to compare the ancestors and descendants of families. Then it is obvious that where there is prosperity, there is decline, and where there is decline, there is prosperity—a principle of cyclic balance clearly present before one's eyes.

In this world, from childhood to adulthood to old age, things going as wished are often few, while things not going as wished are often many. Even the wealthiest and noblest people, admired by the world as immortals, have their own unsatisfactory matters, indistinguishable from the poor and lowly, differing only in what they worry about. There is never anyone completely content. Hence, it is called a world of defects. Understanding this principle and accepting it with compliance, even when in hardship, is no different from being in a realm of joy.

Do people say poverty and lowliness are worse than wealth and honor? The more one accumulates, the deeper one plans, and the greater the toil. Houses and gardens are planned for sons, then for grandsons. This causes irregular meals and inability to sleep until midnight. The poor and lowly do not suffer this. Who says poverty is worse than wealth?

Holding a low official position, one resents not enjoying high rank; once high in rank, dangers are unpredictable. Recalling the peace and safety of a low official position, it truly seems like a celestial realm. Wearing coarse clothes and eating simple food, with the whole family safe and sound, one only regrets not being rich; once wealthy, business operations cause fatigue and distress, leading to panic and worry. Recalling the peace of poverty and idleness, it truly seems like a celestial realm. When healthy, one regrets unfulfilled desires; once illness strikes, confined to bed with myriad pains, recalling the strength of limbs, it truly seems like a celestial realm. Alas, people only see one layer, not the second.