You must have the ability to reflect on your own mind. We always think that it is more difficult to understand others than to understand ourselves, but in fact, it is not easy for a person to understand himself.

Let's think about it: the face, nose, and eyes that we can touch with our hands tell ourselves by the image reflected in the blurred mirror that "this is what you look like". If even our own external appearance needs to be seen with the help of the reflection of the mirror, then the inner intangible self-consciousness that dominates our behavior and thoughts, or the "heart" as ordinary people say, of course, must be reflected in order to understand the rapidly changing human nature, and then lead to positive development, so that we can live a happier and better life.

There can be many interpretations of the term "heart". As far as Buddhism is concerned, the so-called mind is not only possessed by human beings, but also includes all sentient beings such as celestial beings, asuras, hells, hungry ghosts, animals, etc., that is, sentient beings in the entire vast universe have minds. The Buddha once said in many Buddhist scriptures: "All living beings are Buddhas in their own right, but they are the true Buddhas because they are dirty." "As long as they are beings of the six realms, they all have the most precious Buddha nature, and they all have the day to become Buddhas. At present, we cannot elevate the minds of all sentient beings, so we can only start by raising the spiritual realm of human beings.

The human heart is supposed to be good, but it is obscured by obstacles like the dust of the object (i.e., greed, hatred, ignorance, jealousy, arrogance, and so on). How do these troubles arise? Because our subjective consciousness (i.e., the mind) is in contact with the outside world through our eyes, ears, nose, tongue, body, and the outside world, resulting in all sorts of good and bad distinctions. This constant cycle of separation, coupled with one's own attachment, causes the originally pure heart to begin to produce two emotions: one is good and the other is bad. The difference between good and bad is not really good or bad, but comes from subjective identification.

In Buddhism, there is more than one state of mind, which can be simply divided into three types: good thoughts, evil thoughts, and non-memory. When we are in contact with the outside world, if the judgment of the main consciousness is in accordance with the ten virtues taught by the Buddha (or simply put, in relation to the Buddha's idea of "do no evil", that is, not to harm any other living being), then it is the thought of "goodness". On the other hand, if it is associated with "evil", it is called "ungood" thoughts, that is, "evil" thoughts. Generally, thinking without distinguishing between good and bad is called "no memory". Daily life, walking, living, sitting and lying may be in a state of unremembered. Routine tasks such as getting up, washing our faces, brushing our teeth, eating breakfast, getting ready for work, etc., we do it repeatedly day after day, and it has become a habitual thinking, never thinking about whether it is good or bad, just doing what we should do; Or the idea of casually chatting or doing things without a specific purpose can be called "no memory". Of course, sometimes the mind may be a mixture of three minds or all at the same time.

Usually we think that we know very well what is good and what is evil, but people's understanding of the mind itself is contradictory and ambiguous. When we actually look for the "heart", we can't find an exact one; But once we become attached, it dominates our whole body and our language. And most of the time our pure good thoughts are obscured by "self-attachment", and it takes a long time to force it to emanate from within. Therefore, if we are not aware of the body, speech, and mind that are dominated by the ego from time to time, we will often be deceived by the ego. For example, many times, we think that a certain idea is for the sake of others or other sentient beings, and it is also in line with the Buddha's teachings, but because we do not take good care of our own inner self in the process of putting it into action, we often become doing it for the sake of achieving our own worldly desires, and we do not realize it because we do not realize it. The more the heart develops towards its own interests, the less likely it is to do good. The more we think about others, the easier it will be for us to generate the inherent goodness of our hearts after we transcend ourselves. However, often our minds have thoughts and actions that hurt others, and these thoughts and actions are called evil, and this is where we want to improve. In the case of the state of unremembering, of course, we want to make it a good thought, but the focus is on controlling the evil part.

Have you ever asked yourself whether you have done your duty as a person? As far as Buddhists are concerned, before being a good Buddhist, one must first be a good person; If you can't be a good person, it's useless to talk too much about religion. There are too many modern Buddhists, and there are many teachings, but on the other hand, there is less and less time for themselves. We rarely have the opportunity to look at our lives in reverse, what we are doing, and whether our mindset has changed. As a religious communicator, a social educator, or a social concerner, whether you are a Dharma teacher, a teacher, or a professor, you should also pay attention to observing yourself realistically.

By observing one's mind often, there is a way to change bad habits and elevate the sunken part of one's mind upward. After careful observation, the only thing that is more practical for us is: we don't like how others treat us, so don't treat others like this; We like how others treat us, and we treat others like that. With enough love, we must have enough wisdom to put it into action. Many successful parents educate their children, in addition to material and academic knowledge, they also implement the education of goodness, not just the education of love. In order to lift people's hearts, we must know that we must educate our next generation with the education of love, and guide them with the education of good, so that they will have the ability to distinguish between good and evil.

In the process of growing up, we will encounter a lot of confusion, and we often feel helpless at the choice points of various life transitions. For these lost paths that do not see the direction clearly, we often use adversity as a metaphor for them. In fact, when it comes to confusion, the reason is not the choice or direction in front of you, but the loss of the true nature of the mind. We always want more, so we keep grabbing, seeking, and fighting. But the true nature of the soul is simple and unblemished. All our efforts are under the premise that our hearts are tainted, so we are constantly busy, but the peace that our hearts crave is also a reminder that it is time to slow down. This kind of contradictory monologue can make us lose a little bit, and we often ask ourselves, what do I really need? Therefore, the wisdom of the Dharma is telling us where the root of the problem is, that all the difficulties in life are not problems, and that the key is that we need to restore the lost heart to its original face, so that that the layer of dirt can be purified, so that all the external busyness and unbusyness will not let us get lost.