心存善良，則無可恨之人
人來到這個世界上，只有兩件事：生和死。
一件事已經做完了，另一件你還急什么呢？
有緣而來，無緣而去，該來的自然會來，
不該來的盼也無用，求也無益。
有緣，不推，無緣，不求。
來的，歡迎，去的，目送。
一切隨緣，順其自然。
當我們總抱怨世界陰暗時，
恰恰是自己內心蒙了很厚的灰塵。
有智慧的人，從來不活在別人的嘴里，
也不活在別人的眼里。
識自本心，見自本性，
不起妄緣，無心無為，
自由自在，動靜自如，
冷暖自知當下就是修行。
我坐在樹下乘涼，有一只五顏六色的蜜蜂叮了我一口，一種無法形容的痛瞬間涌進身體的各個部位，直到把我痛暈。當我醒來時，我身邊全是樂高，他們在忙那忙這，看著他們勞動的樣子，我入神了。但我似乎也變成了個樂高人，頭圓圓的，只有兩根手指。我不知道自己來到了什么樣的世界，我居然聽得懂他們的語言，他們也并沒有把我當成陌生的另類。雖然沒看到自己，但我感覺到，我應該是成為了他們的一員。我身上沒有一點兒錢，可我又找不到工作，還好快不行時遇見了一位好心的樂高人，他給了我點錢，并給我介紹了一份工作。我問他叫什么，他說他叫紅，想成為一名元素戰士。他還給我介紹了三位朋友，分別是藍、黃和黑。認識了他們后，紅想讓我加入他們去尋找他爺爺沒找到的寶藏，我爽快地答應了。但找了這么久，半點線索都沒找著，我只好去找紅，他家門是開的，我問了一聲就進去了，見到一個小盒子，打開后里面放起了一首美妙的歌曲，蓋子還刻著一棵大柳樹。我聽到有聲音從我背后飄來，紅竟然在哭，“對不起”，我輕輕地對他說。“沒關系，只是…想…想起了爺爺，他…還在時，很喜歡聽這首歌”。紅斷斷續續地說。我忽然明白了什么，對他悄悄地說：“這和鐘樓正中午時放的音樂一樣”！紅驚喜的盯著我，并召集了所有成員（黑、藍、黃），并叫我綠，我們一起在鐘樓那里觀察，雖然我們日復一日地觀察，可完全看不出有什么線索，就在大家快放棄時，我忽然想到那棵大柳樹，城市里只有一棵。果然，正中午時鏡子反射的光到土地上，我們找到了個拼圖，我們拼完后就出現了一個通往地底的通道，我們走到最低下時發現了一條河和一艘船，我們決定坐船前行。我們完全沒察覺到有壞人已經盯上我們了，水越來越洶涌，忽然，黑大叫的喊：“不好了，前面是瀑布，快把船停下來”。眼看就要掉下去時，紅突然把繩套緊在巖石上，并叫我們幫忙拉，經過我們的一番努力，終于把船停下了。我們找到了個平臺，那兒有一個大門，中間有一個小圓，里面有一棵大柳樹的印子，我們找了好久都沒找到打開門的方法，這時，一直沒說話的藍發話了，說：“我們也許可以用那個盒子試一下”。不試不知道，一試就知道，門一下子就打開了，里面全是黃金珠寶，但是，壞人們突然進來了，他們讓我們不要動，他們裝完東西就走。可是我們才不會讓他們拿，我一個箭步跳過去就給他一拳，紅也帶著大家沖了過來，但誰也沒想到的是有個壞人已經拿到了黃金柳樹，您知道嗎？如果您口腔中鑲嵌的假牙是含金屬的烤瓷冠，在您需要做頭顱x線、CT、核磁共振檢查時，將會受到影響甚至拆除。非金屬的二氧化鋯對x線卻無任何阻擋，只要鑲入二氧化鋯烤瓷牙，日后需頭顱x線、CT、核磁共振檢查時都不需要拆掉假牙，省去很多麻煩可大門又“轟”地一聲關上了，而我又被紅在大門關閉前推了出來，我著急地在外面走來走去，還時不時地聽到里面的叫喊聲。我的余光掃到了對面的按鈕，可它在河的對岸，我只能踩著一塊又一塊的石頭跳過去，終于，我按下了按鈕，大門果然打開了，里面的壞人也全倒地上了。經過所有人的同意，我們決定將它捐給城市，市長當場表揚了我們，還贈給我們一車珠寶，我們用它讓別人給我們建了個大房子，我們可以住在一起，再把剩余的存起來了第二天，一聲警報聲把我們吵醒了，起來一看，不得了了，Subhuti, what do you mean by cloud? If you are reading, I should be a sentient being. Subhuti, don't do is read, why? There is no such thing as a Buddha. If there is a sentient being called Tathagata, the Tathagata has four phases: I, man, sentient being and longevity. Subhuti means: Tathagata, have the heart of sentient beings. Subhuti thinks: Tathagata has the heart to help all living beings. Does he have this heart? Buddha is asking him: Subhuti, what is the meaning of cloud? What do you think? In other words, what do you think of this matter, this problem? Do you mean that the Tathagata has the heart to relieve sentient beings? It is wrong to say the Diamond Sutra. You should not call the Tathagata's work a thought. Don't think that the Tathagata says that the Vajrayana Sutra is to save all living beings. Don't think that the Tathagata is to save all living beings. I should be a sentient being. The Buddha is called Subhuti. Don't have this view. Don't think that the Tathagata says the Vajra Prajna Paramita Sutra is for sentient beings. This is wrong. Subhuti, what do you mean to say: Tathagata has the heart to take care of all living beings. Buddha sent Subhuti's suspicion to him. Buddha said that this sutra of Vajra Prajna Paramita does not have a mind of sentient beings, so don't think about it. Why? The essence of all living beings is Buddha, and all living beings are Buddha. This is the Mahayana doctrine. In particular, the Hua Yan Sutra is devoted to this issue, which is contained in many volumes of scriptures. It is said that all sentient beings are Buddhas. If the Tathagata is to make all sentient beings Buddhas, this is a lie. What do you mean by lying? It is me, human beings, sentient beings and longevity, not only I, what I think, this is what I think and what I think in my heart. Although all sentient beings have Buddha nature, if it is said that if it is not because of Buddha, how can he realize? With what practice can one become a Buddha? It is we who hear the Buddha's words, and only by listening to the Buddha's words can we realize this truth and become Buddhists. This Buddha tells us that Buddha transforms sentient beings into beings without transforming them. Buddha does not transform the mind of sentient beings and no sentient beings are transformed by Buddha. This is the characteristic of Vajrayana Sutra. This is why it is different from other Sutras. The Buddha has repeatedly instructed Subhuti that you must not have this kind of thought. You must not say that the Tathagata is for the sake of sentient beings, whether it is the Tathagata saying, the Tathagata practicing, or the Tathagata coming out of the world. Many other sutras say that the great cause of Buddha's birth is the salvation of all living beings. The Diamond Sutra sends out this thought and tells Subhuti that you should not have this idea. Why not call you this idea because of Buddha's salvation of all living beings and why? Subhuti, don't do is read, what reason? The reason is very simple, there is really no such thing as Buddha, so I ask you not to say that Buddha can do it. Because there is really no sentient being, such as Buddha. If there are sentient beings such as Buddha, Buddha has me, human beings, sentient beings and longevity. If the Buddha wants to have this idea, I will have the idea of sentient beings, I will have the idea of sentient beings, I am Buddha, and sentient beings are sentient beings, then the Buddha has four distinct phases: I, human beings, sentient beings and longevity. In fact, the Buddha does not have me, human beings and sentient beings. Therefore, the Buddha enjoins Subbodhi that you do not have the idea of Buddha's idea of sentient beings, and at the same time you do not have doubts. Therefore, tell him not to do is to read, that is what this means. Don't do this, Buddha has no sentient beings to be able to live, no sentient beings to become Buddha, and no Buddha to live. To eliminate this idea, although all sentient beings have Buddha nature, can they be enlightened by themselves if they do not listen to what has been said? What makes you practice to become a Buddha? This is a rhetorical question, that is, let us understand that Buddha is not persistent, nor does he have my own view, human view, sentient beings view, and longevity view. Buddha transforms all living beings into nothing. Buddha transforms all living beings into beings without seeing each other and without being able to transform. There is no Buddha who can be changed, nor is there any sentient beings that can be changed. Let's understand it this way. The meaning is very deep. Let's get rid of all persistence. Because we sentient beings know and see too deeply, especially we draw the common people and Buddha very clearly, which is wrong. For example: Patriarch Danxia, he broke the attachment of the master of a temple, that is, the master monk. Buddha's heart, the heart of all living beings; Buddha's image, sentient beings' image. Persistence is very serious, he went to visit him. Seeing the temple, he went to the main hall. It was winter and the weather was very cold. Patriarch Danxia took down the wooden Buddha statues and split them, lit a fire and baked them. The abbot monk, still can promise him? I started to argue with him. The abbot said: How do you split the Buddha? How did you burn my Buddha statue? He said: I am looking for sarira. The abbot monk said: What relic is in this wood? He said: Oh, there is no sarira in the wood. I'll burn another one if there is no sarira. How do you understand? He is breaking away from this master's knowledge and vision. He is too clear about the Buddha's vision, my vision and all beings' vision. He breaks away from his knowledge and vision. As soon as he burned, he said, ' I am looking for sarira.' Where is the sarira in this place? Where is the sarira in the wooden statue? Why did he worship him without sarira? What is he doing? I'll burn another one and the host will be enlightened. Do you know the reason for his enlightenment? He disavowed his knowledge. Buddha means there is no difference among all beings. The Buddha is wood, not the real Buddha. If we normally regard Buddha statues as wood, can you practice? We really regard the Buddha as the real Buddha. There are several aspects: to a certain kind of person, it is Zen meditation for that old practitioner. he reached the peak and was too clear about the difference between Buddha and sentient beings. Patriarch Danxia broke his belief. This is not something we can use casually. You also went to the temple to take a Buddha statue and split it, then you can commit crimes and shed blood. He didn't, so there is a lot of scripture, don't misunderstand. You must not do that until then. For example, a Zen master, who has been sitting and participating in Zen for 120 years, how can you compare? You can also go there and sit there. how can you compare yourself with him for more than 20 or 30 years? You can only gain by yourself. There was a man selling tofu. when he went to jinshan temple to deliver tofu, he looked at master sitting like this. he said, ' master, one year he also sits like this when delivering tofu, and two years he sits like this. is it any good to sit like this every day?' It must be good. He asked the guest teacher, I also want to sit down. The guest teacher said, ' No, how can you run and sit down?' He said, ' I will not sit inside. the masters will sit inside the door. I will sit outside the door and sit at the back door. is that possible?' The hostess asked him to grind and say, ' okay, okay, you are not allowed to talk or make any noise here.' He sat at the back, waited for a fight, and then said to the guest teacher, ' alas, I have gained a lot from this sitting.' The insider said: What have you gained? He said: I owe me the tofu account three years ago. I have long forgotten it. I remembered several accounts in this sitting. I should go to ask for the account and collect the money. What do you think of this story? How do you understand? Therefore, we should calm down, calm down the crazy heart and floating heart. Like him who has no wisdom, we can realize wisdom. Wisdom can illuminate itself, so-called open wisdom is open mind, open mind is wisdom, simply say wisdom now. Before wisdom comes to light, can it be life or death? In the past, present and future, you have known and completely laid down your body, mind and body, seeing that it is empty, that is the meaning. Buddha does not have sentient beings, nor does he have this idea. I am capable and sentient beings are what I am capable of. If there is such an idea, if he is not a Buddha, he will not succeed, that is the meaning. Subhuti certainly understood, so the Buddha asked Subhuti: Do you think so? The Tathagata's work is to chant me to save all living beings. What if there is such an idea? It is wrong. Subhuti, don't do is read, there is no sentient beings Buddha degree. I'll tell you the truth, in fact, there is not a sentient being who is Buddha. If the Tathagata wants all beings to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be The Buddha has long been dead, without me, human beings, sentient beings and longevity. That's why he said: ' Buddha spends all day without seeing sentient beings.' Because the Buddha knows Subhuti still has doubts, his heart is still not clean, and he still thinks that all living beings are what the Buddha does. All living beings are enlightened by Buddha. Buddha is enlightened by being enlightened, so Buddha wants to be enlightened. Buddha replied: All living beings do not want me to do it, nor do I want to do it. Why? All sentient beings are full of Buddha nature. All sentient beings are Buddha. This everybody can want deep participation, all living beings are Buddha originally, born Buddha has no two, heart and Buddha have no two, no two is one. All sentient beings are Buddhas and are just lost in enlightenment. This truth should be taken into consideration. It's not that scripture can't be told according to the text, but that the participant is thinking. You have to see the body, and the body is the same. No matter what its appearance is, it is the same. For example: wood. If this wood is carved into a Buddha statue, everyone will offer it there and kowtow for worship. If this wood is made into a chair, all of us will sit on it and put it under our buttocks. One kowtows and worships every day and the other sits under his buttocks. Are these two the same? But they are all made of wood. It turns out that they are all made of wood. From this truth, we all realize that the essence is the same, and all living beings and Buddha are one body. He is lost and fallen, that is, all living beings. Has he realized? Enlightenment is Buddha. The Buddha is clear, clear, sentient beings are Buddhas, future Buddhas, Buddhas are accomplished Buddhas. One has become, one has not yet become, it turned out to be one. So Subhuti, the Tathagata, said, ' If there is me, there is no me.' I am a pseudonym, I am not me, then there must be me, but ordinary people don't think so, think it is me. He thought I said I was me, said I was not me, we can understand from what we said. As we say fire, fire is not fire. When talking about fire, it is not fire, but fire, not burning our mouths, burning our tongues, this pseudonym. But if you don't say fire, how can people understand that you mean fire? Let me understand here that this is a false statement. What about Buddha? Buddha is not Buddha, that's the meaning. So Subhuti, the Tathagata, said, ' If there is me, there is no me.' Tathagata said: I am not me. However, ordinary people are persistent, saying that I am not him or you, saying that I am me, respectively. Buddha said: Ordinary people think there is me. The Buddha was afraid of Subhuti clinging to the common people. The Tathagata said, ' The common people are not common people, but common people.' Every diamond sutra has a 30% discount, a pseudonym that follows the world, and an explicit truth. No, after that, they follow the world, so all Buddhas become Buddhas, and they also show that they are just like people. Just understand this truth. The Tathagata said that I am pure in nature, and that I am always happy and pure. I am always happy and clean, not ordinary people who are greedy, angry, stupid, ignorant and false, but I am false. Buddha said that I am always happy and I am clean and virtuous. Therefore, the ordinary people think it is me, and the ordinary people have me, some people, and some people's opinions. That is the ordinary people. Why? Is there birth and death in the heart of the common man, so it is called the common man. The heart of a saint has no birth and death. He is not the common man. The man who has realized Prajnaparamita is not the common man. The man who has lost the Prajnaparamita is the common man. Therefore, ordinary people are not ordinary people, and when ordinary people realize prajnaparamita, they are not ordinary people. Another kind of said, the heart can have some, can have some ordinary, the heart is incompetent, is not ordinary, is the equality law, the law is equal. It is the equality of the law and there is no superiority or inferiority, that is to say, the suspicion is completely removed, the transcendence is immediately entered, and Bodhi is established. That is the Buddha, and all beings are equal. Subhuti, what do you mean by cloud? Can you view the Tathagata in 32 phases? Subhuti, do you think Buddhism is thirty-two and eighty good? Subhuti said: So it is. Yes, it is like this. I view the Tathagata in 32 phases. The Buddha said Subhuti: If you look at the Tathagata in 32 phases, the wheel of the holy king is the Tathagata. If you think of yourself as a Tathagata with 32 phases, you are wrong. Why? There are also 32 phases in the runner king. isn't that why the runner king has become a Buddha? Hearing this, Subhuti made a wrong answer, so he quickly corrected it. Subhuti White Buddha said: Buddha, as I understand the meaning of Buddha, should not view the Tathagata in 32 phases. How should we view the Tathagata? Therefore, the dharma body is not a phase. Tathagata: such as person, such as motionless; Newcomers, come and not come. Should appear in the world, should appear. Dharma is dharma body, because Subhuti's perseverance has not been completely eliminated and there is still this problem. Therefore, the Buddha has raised such a question mark for him. It is supposed to be asked, but Subhuti does not know the meaning of Buddha, so he answered it easily and did not intend to answer it. If so, he is right. Buddha said he was wrong. What should he do? After the Buddha said this, he knew and understood that he did not view the Tathagata in 32 phases, because the runner king has 32 phases and is the same as the Buddha. The runner king is far from the Tathagata. How can he compare with the Tathagata? He saw that his thoughts and worries were not broken, so Subhuti immediately turned around and said that if I understood the meaning of Buddha and said that Buddha asked me, I answered casually. If you ask me further, I know what you mean. You should not look at the Tathagata with the thirty-two phases. You should not look at the Buddha with the thirty-two phases. Now Subhuti is completely clear. At this Prajna meeting, Subhuti has entered the realm of Great Bodhisattva. He is not the original two-way person, but only the person and me. He has already entered the court of justice, so he should not reply小丑帶著一群壞人來進攻了，我可是在書上看到過，他以前，滅了很多城市，一直沒人打得過他，就在人們沒辦法時，有五個元素戰士用一把槍把他封印起來了，沒想到他怎么又出來了，我們只能躲在家里，靠著望眼鏡來觀察外面的狀況，小丑講很多家破壞了，并殺死了很多樂高人，就在快要炸掉城市時，五個元素戰士沖了出來，擊退了很多怪物，最后把小丑擊敗了，看著保護家園的元素戰士，一種強烈的想當元素戰士的情感油然而生。紅、黃、藍、黑和我，也就是綠，共同決定去參加元素五年一度的元素戰士選撥賽。首先，我們需要有很快的反應能力，四面八方都會有鐵球懸浮在空中，任何一個鐵球隨時都會掉下來把我們壓成泥。我一會跳過去，一會跳過來，一個也沒打中，接下來又要有速度，一個個沖得比汽車還猛。最后，我們要用一堆破爛零件造東西，可以合作，我立刻叫來了紅、黃、藍、黑，我們用這些零件造了個巨大的機器人，每個部分都有一個人來操控，開始戰斗就有人的東西壞了，我們接著去了小丑住的地方，聽小丑的下一步計劃，小丑一直抱怨皇帝不讓他全國搜捕，他想了想，忽然叫了一聲：“對啊！我可以把皇帝殺掉，然后自己再坐上皇位”。我想去告訴皇帝，但又怕皇帝不信，所以我們想出了個辦法，小丑應該會制造一個大麻煩，讓皇帝派走所有的守衛，再去偷偷殺掉皇帝，我們要在守衛剛走就立刻去告訴皇帝，小丑要來殺他，如果時間不夠，小丑出門，紅、黃、藍和黑會去攔住小丑，讓小丑越晚越好。果然，小丑派兵在很多地方制造了大麻煩，皇帝那派點兵，這派點兵，兵就沒有了，我趕緊跑進皇宮里把事情告訴了皇帝，還讓皇帝跟官員說，如果小丑來了，問他去哪了，你們就說我出去有事，很快就回來了。然后皇帝就和我出去把士兵們帶回來，皇帝回來后小丑還沒來，我就趁機躲在桌子下，又過來一會兒，小丑終于來了，這次小丑又給皇帝送來了一臺樂高電腦，并教皇帝在上面玩游戲，皇帝玩的都停不下來了，小丑偷偷拿出了一把劍，用力向皇帝刺去，我使用木元素把劍擋住了有的還散架了，有的一踩就碎，有的一碰就碎，但最后還有一位強者靠著會飛來躲到現在，我們啟動所以炮彈來炸他。最終，他在最后一刻被打了下來，我們勝了，還要五個樂高人也被留了下來接受訓練跟著定位裝置，我們到了一座火山腳下，我們坐著車一路開進了云里，可又不像云，因為云沒有這么大一片的，聽了當地居民的談話，才知道這叫云海，在云海里的視線越來越模糊，能見度越來越低了，只能看見距離兩米內的東西，突然，前面出現一塊大石頭，但司機有驚無險的躲了過去，可是又有一塊大石頭從山上飛了下來，車子也被撞到了很遠的地方，還好經驗豐富的老司機帶我們走出了云海，來到了山上的火山腳下，一下車，我便馬上凍的全身發抖，但我一轉身，又被熱得像夏天里的狗一樣，真是冰火兩重天啊！我們走著走著就要爬火山才行了，我們艱難的抓著山上突出的石頭，一步一步往上爬，才爬到一半，黃就支撐不住了，他提醒我們別太累了時，腳沒踩穩，掉了下去，但還好下面有個小平臺，可黃還是受傷了，我們讓黑去把黃送往附近的醫院，其余人繼續前進。等我們到山頂時，突然從旁邊飛來了一桶油，讓火山噴出了一點巖漿，差點濺到我身上來，幸好我躲得快，紅和藍一下子沖上去，想抓住扔油桶的人，但他們還不知道是小丑干的，此時，小丑又逃了，可我們再次用追蹤器定位時，卻發現定位顯示在火山里，我們雖然覺得不可能，但還是去造了一艘高溫潛水艇，再穿上防高溫服，再叫上恢復了的黃，就開始下潛了，下潛一千米后還沒見到任何可疑的東西，正當隊員們準備放棄時，忽然出現一個房子一樣的建筑，我們進去一看，什么也沒找到，我們只好出去外面繼續下潛，可溫度升到四千度時已經不能再下潛了，已經是極限溫度了，可定位顯示小丑還在更深處，我們又不能下去抓小丑，也不能空手回去，我們只好把希望放在那像房子一樣的建筑里，我們思考了很久也沒想出一個辦法我找到了他們并說明了情況后，市長又派了一百個樂高士兵去支援我們，二隊也答應去支援我們。在過去的路上，我一直在通過裝在紅身上的微型攝像頭找到他們。那個城堡的主人果然是小丑，他一副高興的樣子說：“這不是元素戰士嗎？想不到你們也有今天”。可小丑忽然又不高興了，說：“怎么少了一個，綠呢？綠在哪？你們把他藏哪了”？“如果綠帶著帶著其他樂高人來救你們，你們就活不了了，他們關進監獄去”。小丑淡淡的說：“監獄里什么也沒有，而且旁邊關的都是前幾天失蹤的人，有些有用的可以去做士兵、？師和清潔工，沒用的只可以被關著，并且只能吃別人吃的剩飯，有時候沒有還吃不了。所以有人已經撐不住了，被活活餓死了”。我聽到小丑說只能我一個人去救紅他們，否則小丑就會殺了他們，但如果我不帶士兵和二隊，那我肯定打不過小丑，如果我帶了軍隊，小丑又會把紅他們殺掉，在我想不出辦法時，白一看我這樣，問我是不是有什么事，我把剛才看到的告訴白一，白一叫上了白二、白三、白四、白五一起來想辦法，最后我們決定先讓士兵造一百個救生船，然后我去城堡里吸引小丑的注意力，盡量拖延時間讓二隊去救紅他們，再讓五十個士兵去救其他被關在這里的樂高人，再留五十個士兵到大門口等我消息來支援我。我走到小丑面前，和小丑聊天，聊了很久，原來跟小丑聊天這么容易啊，我還以為小丑會懷疑呢，可小丑好像看出了我細微的變化，叫了詩歌樂高人去外面看看，回來后小丑一數。怎么只有九個回來了，這九個樂高人說他們中計了，有好多士兵在外面，那個樂高人死了。我知道情況不妙，趕緊呼叫了外面的士兵。然后小丑就讓所有的樂高人來殺我，就在一堆樂高人圍攻我，而且士兵又沒來時，剛才那九個士兵跳過來，殺了好多小丑的軍隊，原來那九個樂高人分別是紅、黃、藍、黑、白一、白二、白三、白四、白五，我們一起戰斗，打敗了很多小丑的樂高人，最后我們去抓小丑，小丑坐上船逃了，我們也坐船追，市長也派了很多樂高軍人一起去追小丑。就在快要抓住小丑時，小丑從船里拿出一個盒子，我們決定可能是什么危險的武器，一下子跳到他的船上按住了那個盒子，我們正想把盒子奪過來，黑卻把盒子打掉在船上一時間洛克成為了名人。洛克感覺自己很有自信了，于是就乘車來到貓王國，他驕傲地對貓們說我：“看！我現在有多強大，我可以很容易就打敗你們了。”于是，洛溪就和一支叫做加菲的貓進行決斗，結果洛溪慘敗而歸。洛溪終于知道了，漂亮的外表，不如有一個聰明的大腦由計算機程序控制研磨制作而成，盡顯完美見紅他們把我抬回床上，然后我就睡著了，我醒來時紅他們說我已經睡了三天三夜，小丑已經把他能管的地方全部派兵搜捕我們，因為他和皇帝鬧了點小矛盾，所以他不可以全國搜捕，說完藍就給我拿了碗飯，我飛快的吃了下去，我完全恢復后就問二隊怎么樣了。
我坐在樹下乘涼，有一只五顏六色的蜜蜂叮了我一口，一種無法形容的痛瞬間涌進身體的各個部位，直到把我痛暈。當我醒來時，我身邊全是樂高，他們在忙那忙這，看著他們勞動的樣子，我入神了。但我似乎也變成了個樂高人，頭圓圓的，只有兩根手指。我不知道自己來到了什么樣的世界，我居然聽得懂他們的語言，他們也并沒有把我當成陌生的另類。雖然沒看到自己，但我感覺到，我應該是成為了他們的一員。我身上沒有一點兒錢，可我又找不到工作，還好快不行時遇見了一位好心的樂高人，他給了我點錢，并給我介紹了一份工作。我問他叫什么，他說他叫紅，想成為一名元素戰士。他還給我介紹了三位朋友，分別是藍、黃和黑。認識了他們后，紅想讓我加入他們去尋找他爺爺沒找到的寶藏，我爽快地答應了。但找了這么久，半點線索都沒找著，我只好去找紅，他家門是開的，我問了一聲就進去了，見到一個小盒子，打開后里面放起了一首美妙的歌曲，蓋子還刻著一棵大柳樹。我聽到有聲音從我背后飄來，紅竟然在哭，“對不起”，我輕輕地對他說。“沒關系，只是…想…想起了爺爺，他…還在時，很喜歡聽這首歌”。紅斷斷續續地說。我忽然明白了什么，對他悄悄地說：“這和鐘樓正中午時放的音樂一樣”！紅驚喜的盯著我，并召集了所有成員（黑、藍、黃），并叫我綠，我們一起在鐘樓那里觀察，雖然我們日復一日地觀察，可完全看不出有什么線索，就在大家快放棄時，我忽然想到那棵大柳樹，城市里只有一棵。果然，正中午時鏡子反射的光到土地上，我們找到了個拼圖，我們拼完后就出現了一個通往地底的通道，我們走到最低下時發現了一條河和一艘船，我們決定坐船前行。我們完全沒察覺到有壞人已經盯上我們了，水越來越洶涌，忽然，黑大叫的喊：“不好了，前面是瀑布，快把船停下來”。眼看就要掉下去時，紅突然把繩套緊在巖石上，并叫我們幫忙拉，經過我們的一番努力，終于把船停下了。我們找到了個平臺，那兒有一個大門，中間有一個小圓，里面有一棵大柳樹的印子，我們找了好久都沒找到打開門的方法，這時，一直沒說話的藍發話了，說：“我們也許可以用那個盒子試一下”。不試不知道，一試就知道，門一下子就打開了，里面全是黃金珠寶，但是，壞人們突然進來了，他們讓我們不要動，他們裝完東西就走。可是我們才不會讓他們拿，我一個箭步跳過去就給他一拳，紅也帶著大家沖了過來，但誰也沒想到的是有個壞人已經拿到了黃金柳樹，您知道嗎？如果您口腔中鑲嵌的假牙是含金屬的烤瓷冠，在您需要做頭顱x線、CT、核磁共振檢查時，將會受到影響甚至拆除。非金屬的二氧化鋯對x線卻無任何阻擋，只要鑲入二氧化鋯烤瓷牙，日后需頭顱x線、CT、核磁共振檢查時都不需要拆掉假牙，省去很多麻煩可大門又“轟”地一聲關上了，而我又被紅在大門關閉前推了出來，我著急地在外面走來走去，還時不時地聽到里面的叫喊聲。我的余光掃到了對面的按鈕，可它在河的對岸，我只能踩著一塊又一塊的石頭跳過去，終于，我按下了按鈕，大門果然打開了，里面的壞人也全倒地上了。經過所有人的同意，我們決定將它捐給城市，市長當場表揚了我們，還贈給我們一車珠寶，我們用它讓別人給我們建了個大房子，我們可以住在一起，再把剩余的存起來了第二天，一聲警報聲把我們吵醒了，起來一看，不得了了，Subhuti, what do you mean by cloud? If you are reading, I should be a sentient being. Subhuti, don't do is read, why? There is no such thing as a Buddha. If there is a sentient being called Tathagata, the Tathagata has four phases: I, man, sentient being and longevity. Subhuti means: Tathagata, have the heart of sentient beings. Subhuti thinks: Tathagata has the heart to help all living beings. Does he have this heart? Buddha is asking him: Subhuti, what is the meaning of cloud? What do you think? In other words, what do you think of this matter, this problem? Do you mean that the Tathagata has the heart to relieve sentient beings? It is wrong to say the Diamond Sutra. You should not call the Tathagata's work a thought. Don't think that the Tathagata says that the Vajrayana Sutra is to save all living beings. Don't think that the Tathagata is to save all living beings. I should be a sentient being. The Buddha is called Subhuti. Don't have this view. Don't think that the Tathagata says the Vajra Prajna Paramita Sutra is for sentient beings. This is wrong. Subhuti, what do you mean to say: Tathagata has the heart to take care of all living beings. Buddha sent Subhuti's suspicion to him. Buddha said that this sutra of Vajra Prajna Paramita does not have a mind of sentient beings, so don't think about it. Why? The essence of all living beings is Buddha, and all living beings are Buddha. This is the Mahayana doctrine. In particular, the Hua Yan Sutra is devoted to this issue, which is contained in many volumes of scriptures. It is said that all sentient beings are Buddhas. If the Tathagata is to make all sentient beings Buddhas, this is a lie. What do you mean by lying? It is me, human beings, sentient beings and longevity, not only I, what I think, this is what I think and what I think in my heart. Although all sentient beings have Buddha nature, if it is said that if it is not because of Buddha, how can he realize? With what practice can one become a Buddha? It is we who hear the Buddha's words, and only by listening to the Buddha's words can we realize this truth and become Buddhists. This Buddha tells us that Buddha transforms sentient beings into beings without transforming them. Buddha does not transform the mind of sentient beings and no sentient beings are transformed by Buddha. This is the characteristic of Vajrayana Sutra. This is why it is different from other Sutras. The Buddha has repeatedly instructed Subhuti that you must not have this kind of thought. You must not say that the Tathagata is for the sake of sentient beings, whether it is the Tathagata saying, the Tathagata practicing, or the Tathagata coming out of the world. Many other sutras say that the great cause of Buddha's birth is the salvation of all living beings. The Diamond Sutra sends out this thought and tells Subhuti that you should not have this idea. Why not call you this idea because of Buddha's salvation of all living beings and why? Subhuti, don't do is read, what reason? The reason is very simple, there is really no such thing as Buddha, so I ask you not to say that Buddha can do it. Because there is really no sentient being, such as Buddha. If there are sentient beings such as Buddha, Buddha has me, human beings, sentient beings and longevity. If the Buddha wants to have this idea, I will have the idea of sentient beings, I will have the idea of sentient beings, I am Buddha, and sentient beings are sentient beings, then the Buddha has four distinct phases: I, human beings, sentient beings and longevity. In fact, the Buddha does not have me, human beings and sentient beings. Therefore, the Buddha enjoins Subbodhi that you do not have the idea of Buddha's idea of sentient beings, and at the same time you do not have doubts. Therefore, tell him not to do is to read, that is what this means. Don't do this, Buddha has no sentient beings to be able to live, no sentient beings to become Buddha, and no Buddha to live. To eliminate this idea, although all sentient beings have Buddha nature, can they be enlightened by themselves if they do not listen to what has been said? What makes you practice to become a Buddha? This is a rhetorical question, that is, let us understand that Buddha is not persistent, nor does he have my own view, human view, sentient beings view, and longevity view. Buddha transforms all living beings into nothing. Buddha transforms all living beings into beings without seeing each other and without being able to transform. There is no Buddha who can be changed, nor is there any sentient beings that can be changed. Let's understand it this way. The meaning is very deep. Let's get rid of all persistence. Because we sentient beings know and see too deeply, especially we draw the common people and Buddha very clearly, which is wrong. For example: Patriarch Danxia, he broke the attachment of the master of a temple, that is, the master monk. Buddha's heart, the heart of all living beings; Buddha's image, sentient beings' image. Persistence is very serious, he went to visit him. Seeing the temple, he went to the main hall. It was winter and the weather was very cold. Patriarch Danxia took down the wooden Buddha statues and split them, lit a fire and baked them. The abbot monk, still can promise him? I started to argue with him. The abbot said: How do you split the Buddha? How did you burn my Buddha statue? He said: I am looking for sarira. The abbot monk said: What relic is in this wood? He said: Oh, there is no sarira in the wood. I'll burn another one if there is no sarira. How do you understand? He is breaking away from this master's knowledge and vision. He is too clear about the Buddha's vision, my vision and all beings' vision. He breaks away from his knowledge and vision. As soon as he burned, he said, ' I am looking for sarira.' Where is the sarira in this place? Where is the sarira in the wooden statue? Why did he worship him without sarira? What is he doing? I'll burn another one and the host will be enlightened. Do you know the reason for his enlightenment? He disavowed his knowledge. Buddha means there is no difference among all beings. The Buddha is wood, not the real Buddha. If we normally regard Buddha statues as wood, can you practice? We really regard the Buddha as the real Buddha. There are several aspects: to a certain kind of person, it is Zen meditation for that old practitioner. he reached the peak and was too clear about the difference between Buddha and sentient beings. Patriarch Danxia broke his belief. This is not something we can use casually. You also went to the temple to take a Buddha statue and split it, then you can commit crimes and shed blood. He didn't, so there is a lot of scripture, don't misunderstand. You must not do that until then. For example, a Zen master, who has been sitting and participating in Zen for 120 years, how can you compare? You can also go there and sit there. how can you compare yourself with him for more than 20 or 30 years? You can only gain by yourself. There was a man selling tofu. when he went to jinshan temple to deliver tofu, he looked at master sitting like this. he said, ' master, one year he also sits like this when delivering tofu, and two years he sits like this. is it any good to sit like this every day?' It must be good. He asked the guest teacher, I also want to sit down. The guest teacher said, ' No, how can you run and sit down?' He said, ' I will not sit inside. the masters will sit inside the door. I will sit outside the door and sit at the back door. is that possible?' The hostess asked him to grind and say, ' okay, okay, you are not allowed to talk or make any noise here.' He sat at the back, waited for a fight, and then said to the guest teacher, ' alas, I have gained a lot from this sitting.' The insider said: What have you gained? He said: I owe me the tofu account three years ago. I have long forgotten it. I remembered several accounts in this sitting. I should go to ask for the account and collect the money. What do you think of this story? How do you understand? Therefore, we should calm down, calm down the crazy heart and floating heart. Like him who has no wisdom, we can realize wisdom. Wisdom can illuminate itself, so-called open wisdom is open mind, open mind is wisdom, simply say wisdom now. Before wisdom comes to light, can it be life or death? In the past, present and future, you have known and completely laid down your body, mind and body, seeing that it is empty, that is the meaning. Buddha does not have sentient beings, nor does he have this idea. I am capable and sentient beings are what I am capable of. If there is such an idea, if he is not a Buddha, he will not succeed, that is the meaning. Subhuti certainly understood, so the Buddha asked Subhuti: Do you think so? The Tathagata's work is to chant me to save all living beings. What if there is such an idea? It is wrong. Subhuti, don't do is read, there is no sentient beings Buddha degree. I'll tell you the truth, in fact, there is not a sentient being who is Buddha. If the Tathagata wants all beings to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be The Buddha has long been dead, without me, human beings, sentient beings and longevity. That's why he said: ' Buddha spends all day without seeing sentient beings.' Because the Buddha knows Subhuti still has doubts, his heart is still not clean, and he still thinks that all living beings are what the Buddha does. All living beings are enlightened by Buddha. Buddha is enlightened by being enlightened, so Buddha wants to be enlightened. Buddha replied: All living beings do not want me to do it, nor do I want to do it. Why? All sentient beings are full of Buddha nature. All sentient beings are Buddha. This everybody can want deep participation, all living beings are Buddha originally, born Buddha has no two, heart and Buddha have no two, no two is one. All sentient beings are Buddhas and are just lost in enlightenment. This truth should be taken into consideration. It's not that scripture can't be told according to the text, but that the participant is thinking. You have to see the body, and the body is the same. No matter what its appearance is, it is the same. For example: wood. If this wood is carved into a Buddha statue, everyone will offer it there and kowtow for worship. If this wood is made into a chair, all of us will sit on it and put it under our buttocks. One kowtows and worships every day and the other sits under his buttocks. Are these two the same? But they are all made of wood. It turns out that they are all made of wood. From this truth, we all realize that the essence is the same, and all living beings and Buddha are one body. He is lost and fallen, that is, all living beings. Has he realized? Enlightenment is Buddha. The Buddha is clear, clear, sentient beings are Buddhas, future Buddhas, Buddhas are accomplished Buddhas. One has become, one has not yet become, it turned out to be one. So Subhuti, the Tathagata, said, ' If there is me, there is no me.' I am a pseudonym, I am not me, then there must be me, but ordinary people don't think so, think it is me. He thought I said I was me, said I was not me, we can understand from what we said. As we say fire, fire is not fire. When talking about fire, it is not fire, but fire, not burning our mouths, burning our tongues, this pseudonym. But if you don't say fire, how can people understand that you mean fire? Let me understand here that this is a false statement. What about Buddha? Buddha is not Buddha, that's the meaning. So Subhuti, the Tathagata, said, ' If there is me, there is no me.' Tathagata said: I am not me. However, ordinary people are persistent, saying that I am not him or you, saying that I am me, respectively. Buddha said: Ordinary people think there is me. The Buddha was afraid of Subhuti clinging to the common people. The Tathagata said, ' The common people are not common people, but common people.' Every diamond sutra has a 30% discount, a pseudonym that follows the world, and an explicit truth. No, after that, they follow the world, so all Buddhas become Buddhas, and they also show that they are just like people. Just understand this truth. The Tathagata said that I am pure in nature, and that I am always happy and pure. I am always happy and clean, not ordinary people who are greedy, angry, stupid, ignorant and false, but I am false. Buddha said that I am always happy and I am clean and virtuous. Therefore, the ordinary people think it is me, and the ordinary people have me, some people, and some people's opinions. That is the ordinary people. Why? Is there birth and death in the heart of the common man, so it is called the common man. The heart of a saint has no birth and death. He is not the common man. The man who has realized Prajnaparamita is not the common man. The man who has lost the Prajnaparamita is the common man. Therefore, ordinary people are not ordinary people, and when ordinary people realize prajnaparamita, they are not ordinary people. Another kind of said, the heart can have some, can have some ordinary, the heart is incompetent, is not ordinary, is the equality law, the law is equal. It is the equality of the law and there is no superiority or inferiority, that is to say, the suspicion is completely removed, the transcendence is immediately entered, and Bodhi is established. That is the Buddha, and all beings are equal. Subhuti, what do you mean by cloud? Can you view the Tathagata in 32 phases? Subhuti, do you think Buddhism is thirty-two and eighty good? Subhuti said: So it is. Yes, it is like this. I view the Tathagata in 32 phases. The Buddha said Subhuti: If you look at the Tathagata in 32 phases, the wheel of the holy king is the Tathagata. If you think of yourself as a Tathagata with 32 phases, you are wrong. Why? There are also 32 phases in the runner king. isn't that why the runner king has become a Buddha? Hearing this, Subhuti made a wrong answer, so he quickly corrected it. Subhuti White Buddha said: Buddha, as I understand the meaning of Buddha, should not view the Tathagata in 32 phases. How should we view the Tathagata? Therefore, the dharma body is not a phase. Tathagata: such as person, such as motionless; Newcomers, come and not come. Should appear in the world, should appear. Dharma is dharma body, because Subhuti's perseverance has not been completely eliminated and there is still this problem. Therefore, the Buddha has raised such a question mark for him. It is supposed to be asked, but Subhuti does not know the meaning of Buddha, so he answered it easily and did not intend to answer it. If so, he is right. Buddha said he was wrong. What should he do? After the Buddha said this, he knew and understood that he did not view the Tathagata in 32 phases, because the runner king has 32 phases and is the same as the Buddha. The runner king is far from the Tathagata. How can he compare with the Tathagata? He saw that his thoughts and worries were not broken, so Subhuti immediately turned around and said that if I understood the meaning of Buddha and said that Buddha asked me, I answered casually. If you ask me further, I know what you mean. You should not look at the Tathagata with the thirty-two phases. You should not look at the Buddha with the thirty-two phases. Now Subhuti is completely clear. At this Prajna meeting, Subhuti has entered the realm of Great Bodhisattva. He is not the original two-way person, but only the person and me. He has already entered the court of justice, so he should not reply小丑帶著一群壞人來進攻了，我可是在書上看到過，他以前，滅了很多城市，一直沒人打得過他，就在人們沒辦法時，有五個元素戰士用一把槍把他封印起來了，沒想到他怎么又出來了，我們只能躲在家里，靠著望眼鏡來觀察外面的狀況，小丑講很多家破壞了，并殺死了很多樂高人，就在快要炸掉城市時，五個元素戰士沖了出來，擊退了很多怪物，最后把小丑擊敗了，看著保護家園的元素戰士，一種強烈的想當元素戰士的情感油然而生。紅、黃、藍、黑和我，也就是綠，共同決定去參加元素五年一度的元素戰士選撥賽。首先，我們需要有很快的反應能力，四面八方都會有鐵球懸浮在空中，任何一個鐵球隨時都會掉下來把我們壓成泥。我一會跳過去，一會跳過來，一個也沒打中，接下來又要有速度，一個個沖得比汽車還猛。最后，我們要用一堆破爛零件造東西，可以合作，我立刻叫來了紅、黃、藍、黑，我們用這些零件造了個巨大的機器人，每個部分都有一個人來操控，開始戰斗就有人的東西壞了，我們接著去了小丑住的地方，聽小丑的下一步計劃，小丑一直抱怨皇帝不讓他全國搜捕，他想了想，忽然叫了一聲：“對啊！我可以把皇帝殺掉，然后自己再坐上皇位”。我想去告訴皇帝，但又怕皇帝不信，所以我們想出了個辦法，小丑應該會制造一個大麻煩，讓皇帝派走所有的守衛，再去偷偷殺掉皇帝，我們要在守衛剛走就立刻去告訴皇帝，小丑要來殺他，如果時間不夠，小丑出門，紅、黃、藍和黑會去攔住小丑，讓小丑越晚越好。果然，小丑派兵在很多地方制造了大麻煩，皇帝那派點兵，這派點兵，兵就沒有了，我趕緊跑進皇宮里把事情告訴了皇帝，還讓皇帝跟官員說，如果小丑來了，問他去哪了，你們就說我出去有事，很快就回來了。然后皇帝就和我出去把士兵們帶回來，皇帝回來后小丑還沒來，我就趁機躲在桌子下，又過來一會兒，小丑終于來了，這次小丑又給皇帝送來了一臺樂高電腦，并教皇帝在上面玩游戲，皇帝玩的都停不下來了，小丑偷偷拿出了一把劍，用力向皇帝刺去，我使用木元素把劍擋住了有的還散架了，有的一踩就碎，有的一碰就碎，但最后還有一位強者靠著會飛來躲到現在，我們啟動所以炮彈來炸他。最終，他在最后一刻被打了下來，我們勝了，還要五個樂高人也被留了下來接受訓練跟著定位裝置，我們到了一座火山腳下，我們坐著車一路開進了云里，可又不像云，因為云沒有這么大一片的，聽了當地居民的談話，才知道這叫云海，在云海里的視線越來越模糊，能見度越來越低了，只能看見距離兩米內的東西，突然，前面出現一塊大石頭，但司機有驚無險的躲了過去，可是又有一塊大石頭從山上飛了下來，車子也被撞到了很遠的地方，還好經驗豐富的老司機帶我們走出了云海，來到了山上的火山腳下，一下車，我便馬上凍的全身發抖，但我一轉身，又被熱得像夏天里的狗一樣，真是冰火兩重天啊！我們走著走著就要爬火山才行了，我們艱難的抓著山上突出的石頭，一步一步往上爬，才爬到一半，黃就支撐不住了，他提醒我們別太累了時，腳沒踩穩，掉了下去，但還好下面有個小平臺，可黃還是受傷了，我們讓黑去把黃送往附近的醫院，其余人繼續前進。等我們到山頂時，突然從旁邊飛來了一桶油，讓火山噴出了一點巖漿，差點濺到我身上來，幸好我躲得快，紅和藍一下子沖上去，想抓住扔油桶的人，但他們還不知道是小丑干的，此時，小丑又逃了，可我們再次用追蹤器定位時，卻發現定位顯示在火山里，我們雖然覺得不可能，但還是去造了一艘高溫潛水艇，再穿上防高溫服，再叫上恢復了的黃，就開始下潛了，下潛一千米后還沒見到任何可疑的東西，正當隊員們準備放棄時，忽然出現一個房子一樣的建筑，我們進去一看，什么也沒找到，我們只好出去外面繼續下潛，可溫度升到四千度時已經不能再下潛了，已經是極限溫度了，可定位顯示小丑還在更深處，我們又不能下去抓小丑，也不能空手回去，我們只好把希望放在那像房子一樣的建筑里，我們思考了很久也沒想出一個辦法我找到了他們并說明了情況后，市長又派了一百個樂高士兵去支援我們，二隊也答應去支援我們。在過去的路上，我一直在通過裝在紅身上的微型攝像頭找到他們。那個城堡的主人果然是小丑，他一副高興的樣子說：“這不是元素戰士嗎？想不到你們也有今天”。可小丑忽然又不高興了，說：“怎么少了一個，綠呢？綠在哪？你們把他藏哪了”？“如果綠帶著帶著其他樂高人來救你們，你們就活不了了，他們關進監獄去”。小丑淡淡的說：“監獄里什么也沒有，而且旁邊關的都是前幾天失蹤的人，有些有用的可以去做士兵、？師和清潔工，沒用的只可以被關著，并且只能吃別人吃的剩飯，有時候沒有還吃不了。所以有人已經撐不住了，被活活餓死了”。我聽到小丑說只能我一個人去救紅他們，否則小丑就會殺了他們，但如果我不帶士兵和二隊，那我肯定打不過小丑，如果我帶了軍隊，小丑又會把紅他們殺掉，在我想不出辦法時，白一看我這樣，問我是不是有什么事，我把剛才看到的告訴白一，白一叫上了白二、白三、白四、白五一起來想辦法，最后我們決定先讓士兵造一百個救生船，然后我去城堡里吸引小丑的注意力，盡量拖延時間讓二隊去救紅他們，再讓五十個士兵去救其他被關在這里的樂高人，再留五十個士兵到大門口等我消息來支援我。我走到小丑面前，和小丑聊天，聊了很久，原來跟小丑聊天這么容易啊，我還以為小丑會懷疑呢，可小丑好像看出了我細微的變化，叫了詩歌樂高人去外面看看，回來后小丑一數。怎么只有九個回來了，這九個樂高人說他們中計了，有好多士兵在外面，那個樂高人死了。我知道情況不妙，趕緊呼叫了外面的士兵。然后小丑就讓所有的樂高人來殺我，就在一堆樂高人圍攻我，而且士兵又沒來時，剛才那九個士兵跳過來，殺了好多小丑的軍隊，原來那九個樂高人分別是紅、黃、藍、黑、白一、白二、白三、白四、白五，我們一起戰斗，打敗了很多小丑的樂高人，最后我們去抓小丑，小丑坐上船逃了，我們也坐船追，市長也派了很多樂高軍人一起去追小丑。就在快要抓住小丑時，小丑從船里拿出一個盒子，我們決定可能是什么危險的武器，一下子跳到他的船上按住了那個盒子，我們正想把盒子奪過來，黑卻把盒子打掉在船上一時間洛克成為了名人。洛克感覺自己很有自信了，于是就乘車來到貓王國，他驕傲地對貓們說我：“看！我現在有多強大，我可以很容易就打敗你們了。”于是，洛溪就和一支叫做加菲的貓進行決斗，結果洛溪慘敗而歸。洛溪終于知道了，漂亮的外表，不如有一個聰明的大腦由計算機程序控制研磨制作而成，盡顯完美見紅他們把我抬回床上，然后我就睡著了，我醒來時紅他們說我已經睡了三天三夜，小丑已經把他能管的地方全部派兵搜捕我們，因為他和皇帝鬧了點小矛盾，所以他不可以全國搜捕，說完藍就給我拿了碗飯，我飛快的吃了下去，我完全恢復后就問二隊怎么樣了。
人生最大的痛苦就是心靈沒有歸屬，
不管你知不知覺，承不承認。
心存美好，則無可惱之事；
心存善良，則無可恨之人；
心若簡單，世間紛擾皆成空。
做好人，身正心安魂夢穩；
行善事，天知地鑒鬼神欽。
你若不疑，人間不寒。
你若不離，世界不遠。
你若不恨，蒼天有暖。
你若不語，四海升平。
真正的平靜不是你靜坐可以幾個小時不起，
而是用一顆平和的心態看人間萬象，
聽花開的聲音。
平靜來自內心，勿向外求。
花開有聲，風過無痕。
人生中出現的一切，都無法占有，只能經歷。
我們只是時間的過客，
總有一天，我們會和所有的一切永別。
眼前的，好好珍惜；
過去的，坦然面對。
該來的，欣然接受！