What does this word mean?
1. Tangible heart: located in the chest and left lung, collectively referred to as [heart]. It belongs to an important organ in the blood circulation system.
2. Invisible heart: another name for the soul, also called [mind]. Belongs to the immaterial life created by God. A healthy person in body and mind refers to a healthy person with a sound life structure and a completely sober soul. It also refers to a person's spiritual world and emotional expression.
3. Generate new meanings in different phrases, such as: downtown; The central idea of the article; Organizational core; Mood; Sincerity; Uneasy; Flustered; Intention; Do as you please; Half-hearted; Monopolistic; Distraction; Deliberate; Care and so on.
Heart in TCM: TCM believes that "heart" is an important organ in viscera, which dominates the coordinated activities of various viscera. Therefore, Neijing says: "The heart is the master of the five internal organs", that is to say, under the leadership of the heart, the five internal organs are interrelated and cooperate with each other to form an organic whole.
I. Physiology and pathology of the heart
The main physiological functions of the heart are: governing the heart, governing the pulse, governing sweating, and inducing resuscitation to the tongue. The main pathophysiology is briefly described as follows:
(1) Neijing says that "the heart governs the blood", "the pulse is the blood house" and "the blood belongs to the heart". The heart governs the blood vessels, which circulate in the veins and are closely connected with each other. Vena is the channel for blood to run, and the heart has the function of promoting blood to run in veins to nourish the whole body. This function is realized through the function of the mind. The rise and fall of heart qi can be reflected from the changes of blood vessels, so Neijing says: "Heart and pulse are also glorious in color." A strong heart is full of blood, while a soft pulse is strong. Deficiency of heart qi and heart blood leads to weak pulse or irregular rhythm. If the blood in the heart stagnates, the pulse will be unsmooth or knotted.
(2) Mind-dominated consciousness refers to people's spiritual consciousness and thinking activities. Modern physiology believes that people's mental thinking activity is the function of the brain, that is, the brain's reflection on objective external things. Traditional Chinese medicine believes that people's mental thinking activities are related to viscera, but mainly the physiological function of the heart, so there are concepts of "hiding the spirit" and "controlling the spirit". "Lingshu Ben Shen Pian" said; Therefore, the person who gives things is called the heart. Ren means service and acceptance, pointing out that the process of thinking activity caused by accepting foreign things is completed by the heart.
When the heart function is normal, the mind is clear, the thinking is agile and energetic. If the heart function is abnormal, mental changes will often occur, such as palpitation, insomnia and dreaminess, forgetfulness and dementia, mania, reticence and even unconsciousness.
(3) Heart governs sweat, which is one of body fluids. Sweat and blood are homologous. Sweat is closely related to the heart because the heart governs the blood vessels and the heart produces blood. So there is a saying that sweat is the liquid of the heart.
When the yang collapses, sweat will follow the heart, so you will sweat a lot. When the heart-qi is insufficient, the exterior guard is not solid and self-sweating; Heart yin deficiency, yang deficiency, heart fluid loss, night sweats.
(4) the heart is realized by the tongue, and the glory is in the face. The heart is realized by the tongue, and the meaning of "the tongue is the seedling of the heart" is the same. The basis of this statement is that the heart meridian goes up on the tongue, because the qi and blood of the heart go up on the tongue, so the strength of the qi and blood of the heart can often be reflected from the changes of the tongue. For example, when the blood is insufficient, the tongue is pale; Heart fire rushing upward, red tongue tip or erosion of tongue body; When blood stasis occurs, the tongue is purple and dark or ecchymosis and ecchymosis. When heat enters the pericardium or is confused by phlegm, the tongue is strong and the speech is clumsy.
Hua means glory, and its Hua lies in the face, that is, whether the physiological function of the heart is normal or not can be revealed from the color change of the face. Because the head and face are extremely rich in blood vessels, the heart is strong, the blood vessels are full, and the face is ruddy and shiny; If the mood is insufficient, you can see that your face is pale and dull; Blood deficiency leads to dull complexion.
(V) Relationship between the heart and the small intestine The relationship between the heart and the small intestine through meridians constitutes an exterior-interior relationship. The heart pulse belongs to the heart, the lower collateral of the small intestine, the small intestine pulse belongs to the small intestine, the upper collateral belongs to the heart, the heart belongs to the inside and the small intestine belongs to the outside. The two meridians are interlinked, so qi and blood are interlinked. Under physiological conditions, the two are in harmony, the qi of the heart passes through the small intestine, and the qi of the small intestine also passes through the heart. Under pathological conditions, they interact. For example, when the heart fire is too strong, in addition to the symptoms of mouth ulcer and tongue sore, there are also symptoms such as small intestine heat syndrome, short and red urine, burning pain, etc., which is called "heart moving heat to small intestine" If the small intestine is actually hot, it can also go up to the heart along the meridians, and then there may be symptoms such as upset and tongue coating. In the treatment, it is necessary to clear the heart and purge the fire, purge the heat of the small intestine and take care of each other, so as to achieve better curative effect.
(6) the relationship between heart and other organs
1. Relationship between heart and spleen: "Heart generates blood". Spleen and stomach are the source of qi and blood biochemistry, while strong temper makes qi and blood biochemistry active, and the heart controls blood to replenish itself, running the whole body to nourish various viscera and organs. Blood runs in the meridians, of course, it depends on the promotion of heart qi, but it also needs the control of spleen to maintain its normal operation. Therefore, the relationship between heart and spleen is mainly reflected in the production and operation of blood. Under pathological conditions, the heart and spleen often interact with each other, such as weak temper, dereliction of duty in transportation and transformation, and insufficient blood source, which leads to insufficient heart blood. If you think too much and consume sad blood, it will also affect the healthy exercise of the spleen. The above two conditions will eventually lead to the syndrome of deficiency of both heart and spleen.
2. Relationship between heart and kidney: the heart belongs to yang, ranking first in the world, and sex belongs to fire. Kidney belongs to yin, ranking lower, and its nature belongs to water. Under physiological conditions, the heart yang must be lower than the kidney and nourish the kidney yang, which is the same as warming the kidney yin; Kidney yin is beneficial to the heart and nourishes heart yin. * * * Nourishes the heart yang, and Yin and Yang restrict each other, so that the heart yang is not excited, and the heart and kidney maintain this relationship of "combining fire and water" and "intersecting heart and kidney". If this normal relationship is destroyed, there will be symptoms such as palpitation, insomnia, forgetfulness, dreaminess and nocturnal emission.
[Concern]: The ancients paid more attention to the heart than to the thinking activities of the brain. We can learn a thing or two from the language system caused by this wisdom. Looking at an early Buddhist revelation, we have a profound understanding of the heart.
The Significance of "Heart" in Buddhism
In Buddhism, "heart" mainly has the following meanings:
① Free translation of Sanskrit citta. There are many transliteration works. I also do my heart and mind. Refers to those who are far away from the object, but still have the function of thinking. 1, refers to the floorboard of mind king and mind method. It is relative to color (object) and body (body). It is equivalent to four connotations: receiving, thinking, doing and knowing. 2, refers to the king of the heart, belonging to one of the five, equivalent to the knowledge of the five aggregates. It refers to the subject of the unified mind-six or eight senses. 3. With regard to heart, brain and knowledge, Hinayana thinks that they are synonyms of the same thing. But in Mahayana,' mind' refers to the eighth Aryan knowledge, which contains the meaning of accumulation and is the fundamental body of all laws, so it is also called gathering mind, that is, the seeds of Aryan knowledge accumulation can give birth to the present meaning. In this respect, the first six senses are called' knowledge', that is, the role of separation and cognition; The seventh kind of consciousness is called' meaning', which is the function of thought. The subject of caution is separated from the subordinate role, the former is the king of contentment, and the latter is called the place of the heart. The six or eight senses mentioned above are the kings of the heart, and the heart refers to the subtle spiritual functions that follow. In addition, for the existence of mind and matter, Buddhism advocates that the relationship between mind and matter is complementary, and neither party can exist alone. Therefore, Buddhism is neither idealism nor materialism, but a kind of empty ego theory, the so-called "unique mind and color." However, in practice, Buddhism especially emphasizes the subjectivity of the heart, so it is regarded as idealism.
(2) Sanskrit hr! D or hr! Elegant free translation. Transliterated as Khan Lito, Da, Duo, Toye, Li Li Toye, Ye and Gefaye. Or translated as meat heart, sincerity and solid. Primitive man is a neutral noun with the meaning of heart, spirit and heart. Just like the heart of a tree, it is the essence of all things and the heart of the center (that is, the middle one); For another example, Wanfa has a heart that is really like Buddhism, that is, the Tathagata hides the heart, rather than the heart with thinking function (thinking heart). According to the four volumes of Shurangama Sutra, this heart refers to the heart of self. According to the four volumes of the Great Sun Classic, it refers to the heart of the meat ball. The' heart' mentioned in Prajna Heart Sutra refers to the essence of Prajna's empty heart. In esoteric religion, it is believed that the ordinary sweaty body (meatball heart) is the lotus with eight leaves (that is, the heart lotus), which teaches people to reveal the Buddha's body, so all beings are really called sweaty body.
(3) From various situations, there are three kinds of concerns: sincerity (original pure heart, that is, self-pure heart) and delusion (troubled and polluted heart); Corresponding heart (the heart corresponding to troubles) and non-corresponding heart; Centralization (the unity of meditation and thoughts, the heart of cultivating goodness) and dispersion (the heart of dispersing thoughts and cultivating goodness). Or greed, anger and delusion. Or greed, anger, delusion, and equal heart (the heart of the three poisons rises together); And the heart of the meat ball (heart), the heart of the edge (the heart of the thinking object; * * * Know the eight senses), gather the heart (Alaye knowledge), and strengthen the heart. Or five hearts, that is, dying heart (the heart that starts from the outside world), seeking heart (the heart that wants to know), deciding heart (the heart that makes decisions), dyeing heart (the heart that is dirty), and equal flow heart (the heart that keeps thinking and thinking). That is, when consciousness touches the external environment, the five hearts rise in turn. In addition, according to: one year, the so-called eight hearts (eight hearts in the second mature process of kindness), namely: seed heart, bud heart, blister heart, leaf heart, flower heart, fruit heart, seed heart and baby heart. According to the classification of the first volume of the Great Sun Sutra, the mind of a yogi can be divided into 60 kinds of minds such as greed. [Enter Lengga Sutra Volume IX, Jie Shen Mituo Sutra Volume I, Old Huayan Sutra Volume X, Highlighting the Religion of Saints Volume XVII, Theory of Cheng Weizhi Volume II, Theory of Everything, Volume XVI, Theory of Mahayana, Theory of Justice of Mahayana.
Please refer to the Buddhist dictionary. )
Attachment: Xin's Dictionary of Buddhism (Terminology) Citta and Shurangama Sutra, with notes by Khan Li Taihou H&; RdotblwdH & amprdotblwDaya (self-purity) and multi-minded (considering intimacy). Don't look at the heart (heart of vegetation) and the heart (heart of essence). The Great Sun Sutra well illustrates two kinds of minds: one is oversensitive, and the other is worried about dried chestnuts. Dried chestnuts with meatballs and sincere hearts. The narration of Faxiangzong and the narration of knowledge only should focus on three hearts: quality (mind), end (meaning) and transcendence (knowledge). Jing Zong recorded four hearts, namely, Li Tuo's heart (the heart of meatballs), Yuan Worry's heart, oversensitive heart, and dry chestnut bear's heart (solid heart). Sanzang Buddhism has 19 four hearts, namely, the heart of the meat ball, the heart of the edge, the care and the solid heart. Today, it has always been proved that there are six kinds of hearts: one is the heart of a meatball, in Sanskrit, the old name is 1000 chestnuts, and the new name is Ji Li Toye. The heart of the meatball is our heart, and the so-called eight-leaf heart of the secret family is also in harmony with the lotus. It is also the heart of vegetation and the center of things, so it is also called the center. It is the second mind, the first meaning of the Great Sun Sutra, the record of Jing Zong, and the first heart of Sanzang's Buddhism. Shu San, the Great Sun Sutra, says:' Ali Pear Cloud: It is an ancient Sanskrit translation in which ordinary people sweat and carry their hearts. It's a Sanskrit cloud, and the heart of the cloud is like a lotus flower, which is not enough. It has a pulse of about eight points. Men go up, women go down. The Great Sun Sutra explains three times:' Sweat carries the heart, which is an ancient Sanskrit translation. Just like the Sanskrit cloud, the heart of this cloud is like a lotus flower that is not enough. "On the eleventh day of the big day, I said,' Monkey King is here (referring to the heart of the meatball), thinking of lotus and Chinese shape. (omitted) Khan Li Tuo, at the end of Li Tuo, turned his ear. The twelve disciples said, "The one with chestnuts is in the middle.". He also said:' This heart is the heart of ordinary people, and the most important thing is the heart of sweat. I will learn from the audience and think of lotus flowers. "When you read it, you say,' Sweat (this article is wrong) is a chestnut, and this side is the heart of vegetation.' Jing Zong recorded four words:' A Li Tuoye, this cloud is full of flesh and heart, and there are five hidden hearts in it, as Huang Tingjing made clear.' The second episode starts from the heart and is known by the eighth Araille. In order to collect all the seeds, we can also create all the existing laws and reasons. Brahma said that there are many qualities. Faxiangzong's understanding of all laws depends on this. This is the first heart of cognition and memory, and also the third heart of Jing Zong. Epistemology III says:' Mixed dyeing is pure, and all kinds of seeds are collected, hence the name mind. The other mind is the eighth kind of knowledge. At the end of the third chapter, I said:' Brahma cloud has many qualities, and this cloud has a heart. The gathering of the uprising is the meaning of the soul, which can gather many seeds and cultivate them. In this kind of knowledge, since the fruits have been accumulated, various laws have been formulated, so this heart is called heart. "Jing Zong recorded four words:' There are more than three kinds of products, and this gathering of hearts, only eight kinds of knowledge can produce the present. There are three kinds of mind consciousness of Fa Xiangzong, and there are two doors connected. Although the three are interlinked, the others are different, so this quality is a proper name for the eight senses. Third, think about the heart, Brahma name is the last. Translate meaning. For the meaning of thinking, the seventh knowledge is also named like this. Yes, it is also limited to the birthplace. The theory of knowledge only says:' it is the seventh knowledge, another name of the holy religion, that is, constant concern is better than surplus to know the old. The same story says at the end of the fourth paragraph: "This means the end." The quartet is worried about the heart, but also worried about the heart, and the heart is separated. Sanskrit is the same as the last episode. This is the function of the energy edge connected with the eight senses. But usually in terms of consciousness. Taiwan Province's so-called "false heart", with one heart and three views. When you stop looking at it, you say:' Rich in quality, the heart of this dialect is also, and the heart of knowledge is also.' The same two said,' knowing their feelings is not the same as saying that wood and stone are the heart.' On the twelfth day of the Great Sun Sutra, I said,' There are only a lot of clouds in the sky, but also to get to know each other.' Chapter 2 of Mahayana says,' Worry is the heart. Jing Zong recorded four sayings: "There are two reasons to worry about the mind. These are eight senses, and they can all worry about the white realm. It is the second heart in the annotation of Lengyan Sutra, the first heart in the explanation of Great Sun Sutra, the third heart in Jing Zong Record and the first heart in the number of Sanzang Buddhism. However, Faxiangzong used this Sanskrit to compare the bottom, which was translated into six proper names, namely, knowing, for another meaning, and only for meaning. The only way to describe knowledge is to go to the book:' Brahma is like the bottom (rockett is rebellious and knowledge is also). 5. A solid heart, a solid and true heart that will never die. That is, self-purity, such as hiding the heart, is really like a different name. Hua Yan said that there is always one in all things. He thinks that one thought is one of the two, the second thought in the Annotation to the Lengyan Sutra and the Record of Jing Zong, and the fourth thought in the Sanzang Buddhism. Zong Lujing regarded his Sanskrit Ganli as the homonym of Li Tuo and Li Tuo. The Shurangama Sutra once said,' This is the first meaning of the past, the future and the present, such as Tathagata and offering. Note:' This heart, Sanskrit Khan Li Tuo, Khan Lee Tae Yan Songxin. Like the heart of a tree, regardless of the heart, the mind is rich in Sanskrit. "Jing Zong recorded four words:' Four dried chestnut leaves, this cloud is solid and true.' 6. Accumulate the essence. Those who accumulate the essence of everything in the classics. Words such as Prajna Heart Sutra have accumulated the essence of 600 volumes of Prajna Sutra. It is a three-hearted view, and the big sun passes through the second righteousness to drain chestnuts. However, Sanskrit is a chestnut bag, which is different from the meatball heart wrapped in dried chestnuts. On the seventeenth day of the Great Sun Sutra, it said:' The heart that tells the truth is the sincerity. After observing the second point of view, I said,' This side is also called Yi Li Tuo, which is to collect essence for the heart. The heart sutra praises you:' The heart is solid and wonderful. Teaching transcends fleshy heart and multi-heart, and builds a solid heart of self-purity. Tantric Buddhism is intuitive in its fetal world, that is, the dried chestnut of ordinary people is the lotus with eight leaves. Opening Nine Buddhas is a name of self-purification and purity of mind, which is also defined in the Li Gan Tuo Center in the realm of King Kong. The name of Duoxin is Li Gan Tuo, so no solid heart can exist without these two hearts. Note 10 of the national treasury:' Sweat is a burden, and meat balls tear your heart. It is what ordinary people see, can destroy the dharma, and it is also the name of self-purification to open the Buddha's heart here. (omitted) With self-purification and childlike heart, the name is Khan Li Tuo, and the name stands from the place where it is said. (omitted) About the middle boundary, the name is Hanli. Don't ask for clouds in vain: Buddhists are confident at first, that is, the big round mirror is beautiful in wisdom and heart. However, the truth of the wisdom and bodhicitta of the Great Round Mirror lies in many geology, and there are many people who know the wisdom and elegance of the Great Round Mirror. "
Xin Ding Buddhist Dictionary (terminology) Aliye's alias. There is a product set in my heart, which has two meanings. Araya is known as the one who was born from the seeds of various laws, hence the name "Heart". The theory of knowledge only says:' or the heart of fame is accumulated by various methods and smoked seeds.' At the end of the story, I said:' Brahma has many qualities, and this name is kind. That is, accumulating righteousness is the righteousness of the heart, and uprising is the righteousness of the heart. Because it can gather many seeds, this knowledge is a heart. "I only know three theories, three narratives at the end, four volumes of righteous lights, revealing many different names.
The intangible spiritual function referred to in Xin's "Chen's Dictionary of Buddhism Commonly Used" refers to the eight senses of Buddhism: eye knowledge, ear knowledge, nose knowledge, tongue knowledge, body knowledge, terminal knowledge and Aryan knowledge.
Heart (Brahma Heart, Ba Heart and Zang Heart) The encyclopedia of Buddhism in China is the king and the place of the heart. Also known as mental method, mental method. In Buddhist scriptures, there are different formulations according to different factions or Confucian classics. It is briefly as follows: (1) the general term of mind king and mind method: relative to color and body. That is to say, not distracted by Wang Xin refers to the method of knowing. Among the five aggregates, it always refers to the four aggregates of receiving, thinking, doing and knowing. The old translation of Hua Yan Jing has been published for ten years (Dazheng 9.465 C):' It is impossible to paint all kinds of five colors if you are like a painter.' On the Faith of Mahayana (Dazheng 32.575c):' The person who speaks Buddhism refers to the heart of all beings. If it is the heart, it captures all worldly laws, worldly laws.' 2 refers to the king of the mind: as opposed to' the mind is the law'. It is the basic theme of spiritual function. It refers to the six or eight senses, which is called the heart in knowing the law. If the five connotations are separated, the mind is the knowledge connotation, and the method of the mind is to receive, think and act. For example, on Mahayana Amitabha's Miscellanies (Dazheng 3 1.705a):' The mind is the knowledge connotation with seven realms and seven meanings, and all the methods of the mind are called the methods of accepting connotation, ideological connotation, corresponding behavioral connotation and legal context.' In addition, in the debate on China's borders (Dazheng 3 1.465a),' Those who are different from each other can only be named after their feelings, and those who are different from each other are also named after their equal hearts. Hinayana said that there is only one kind of mind king, that is, the six senses of eyes, ears, nose, tongue, body and mind are all taken by the mind king, not six independent individuals. Among them, the first five senses, such as eyes, refer to the knowledge corresponding to the five senses, and the sixth sense, namely consciousness, has the function of thinking about everything independently. Mahayana Yoga School says that there are eight kinds of mind kings, that is, besides six kinds of knowledge such as eyes, two kinds of knowledge such as Mona and Araya are added. According to the yoga school, eschatological consciousness is based on the eighth Aryan knowledge, which is the goal of climbing, constantly measuring one's own thinking and sticking to one's inner self. Eighth knowledge, Araille knowledge, translated into Tibetan knowledge. Yoga school believes that Aya's knowledge can contain the seeds of all phenomena, and all phenomena can be realized from the seeds. (3) Alias of the eighth Aryan knowledge: in contrast, the first six kinds of knowledge are called knowledge, and the seventh kind of knowledge is called meaning. In the land of the yogi, Volume 63 (Dazheng 30.65 1B):' All knowledge is the consciousness of name and heart. If it is the best, Araya knows name and heart. "Miscellanies of Mahayana Afeida" Volume II (Dazheng 3 1.70 1A) said:' Mind refers to the seeds of Aryan knowledge smoked by Yun Jie's all habits, also known as different knowledge, also known as Atong Nazhi, so as to accumulate all habits. This is the meaning of taking the heart as the product. Araille knew the meaning of the product, so he took the heart as an alias. In addition, Huinuma's "Jin Guangming is the Best King", Volume II (the end), said that there are always four different kinds of hearts (Dazheng 39.2 18B):' Whoever speaks of the heart has four meanings: (1) Sincerity, such as prajnaparamita, is also satisfactory, and it is self-purification. (2) The mind knows eight senses, and there are many names and qualities. (3) the accumulation of righteousness, name, mind and eight senses, and the accumulation of energy. (4) Accumulate the best reputation, that is, only the eighth. "Two or three of them are centered on eight names, which is equivalent to taking the heart of the king as the heart; The fourth one named the eighth Araya knowledge as the heart, that is, taking the heart as the alias of Araya knowledge. The first sincerity is sweating (hr! D) heart. Sanskrit hr! D, or translated as fleshy heart and solid heart, is a neutral noun such as heart, spirit and heart in the original language family. Just like the heart of a tree, it is the essence of everything and the' heart' of the center. For example, the universal law is sincere as the law, indicating that the Tathagata hides his heart, not for fate. According to the fourth volume of Da Sun Jing, it refers to the heart of meat ball. Tantric Buddhism said that the sweat and chestnuts of ordinary people (that is, the hearts and hearts of meat balls) were visualized as lotus flowers with eight leaves to show their Buddha bodies, so the sincerity of all beings was called sweat and chestnuts. ◎ Appendix 1: The third chapter (excerpt) of Yin Shun's Study on Tathagata and Tibet has various unified meanings, so in the development of Buddhism, scholars' explanations tend to be unified in thought. (1) For example, the "King of the Heart" of Abidharma theorist said: The human heart has countless functions, whether it is good or evil, or it is affected or thought or thought. In the separate research, acceptance and thinking are separated, which is the so-called "from the heart" and "from the heart". Things other than "heart" are called hearts (kings)-six. The mind separated from the "law of mind attribution" is close to the apperception function in modern psychology. From mind to heart (one of the six senses), it can also be misunderstood as mind, body and mind. Fortunately, Abidharma theorists don't say so. They think that heart and heart are the same, only the difference between knowing each other (heart) and knowing each other (heart). (2) For example, a single-minded person quotes' single-minded' and thinks that different six senses are just the difference of one thought. (3) For example, the heart is pure, and the scripture says that' the aurora in the heart is pure, and the guest dust is polluted', which is interpreted as' the heart is pure and polluted' according to the secular metaphor. The heart is internal unity, mixing or separation, while the mind and body are pure. Buddhism's tendency towards internal unity corresponds to the state of mind in the world. Generally speaking, it is always like this: when it comes to the continuity of life and death, it is considered that the former and the latter have continuity, otherwise it cannot be said that there is continuity. When it comes to the transition from impurity dyeing to purity, and from bondage to liberation, it is assumed that there must be a connection between dyeing and cleaning, and between bondage and liberation. This is the knowledge in the world, the source of consciousness to build a heart, or God and me. When the heart is dyed, there will be troubles. Except for troubles, the heart will be clean. Heart' is the self that runs through dyeing, just like clothes for washing clothes, mirrors for grinding mirrors, and gold for alchemy. The "pure heart" established by secular metaphor is really suitable for the general knowledge of the world and has the function of inspiring people to do good.
◎ Appendix II: Five Hearts (from the Buddhist Dictionary) The so-called' five hearts' are the five secondary functions when knowing the fate of the environment. Language out of the Yoga Teacher on the Land, Volume I, Volume III, etc. That is, (1) rate center: specifically, rate center, that is, the heart that can be destined to fall into the boundary first, refers to the heart that knows the boundary at this moment. At this point, the heart has no effect, but it suddenly plays the role of energy. (2) Seeking the heart: it means that when you turn your heart, you will know what the boundary is when you think about it and ask for it. (3) Deciding your mind: It means that when you seek a change in your mind, you know what you want to decide. (4) Dyeing the heart: It means that when you decide to change your mind, you will feel sick to those who are wronged, be kind to your loved ones, and give up on those who are not wronged. (5) Isoflow center: dye pure heart and continue isoflow. Of these five hearts, your heart rate is only an instant, and the rest are long-lasting. Five thoughts are born in the new situation because of people's position. If it is the previous situation, only the last three hearts, the last two hearts or one heart will happen. Moreover, we must have the heart to seek. The first five senses must have the heart of seeking; The eighth knowledge is not. Eight places have reached the Buddha's fruit, and they are destined for luck. Therefore, there is no heart to find, only four hearts. If we talk about the existence of five minds on the basis of eight senses, the first six senses have five minds, and the seventh and eighth senses have only four minds. But among the first six senses, although the sixth sense has five hearts, the first five senses have no pure heart because of their position and weak strength, and only when they reach the fruit position can they have five hearts. In the seventh consciousness, he did not turn to his position and seek a second idea; At the beginning of career change, there was a person who could be called a heart, so he had four hearts. The eighth knowledge is not born of desire, so there is no desire, only four hearts. There is also a saying that the first five senses are only straightforward and second to none. The above is according to Yuan Yi Lin Zhang's meaning. Lu claimed that the first five senses have no desire for heart, only the sixth sense has five hearts, while the seventh and eighth senses lack desire for heart, only three hearts. In addition, from the perspective of self-awareness, the significance of chaos in Fa Yuan Yi Lin Zhang is based on the fact that he is not chaotic, he is not chaotic, he is not chaotic, he is chaotic and he is chaotic.
◎ Appendix 3: The word "Xin Xing" (from Full Moon Buddhist Dictionary) is a Chinese translation of Sanskrit citta-carya. It has the following meanings: (1) Spiritual function: For example, in Mahayana Sutra (Dazheng 7.864b),' color is empty, color is empty, color is empty. The heart of thinking and doing is boundless, and the heart of thinking and doing is born and died. "The Yoga Teacher's Theory of Land" Volume 50 "Building Products" cloud (Dazheng 30.574c):' If the Arahant dream ends, the Bodhisattva knows what he is doing; For example, when arhat is conscious, he will do what he wants. When he comes, he will know what he is doing. "In addition, Volume 9 of Sketch Prajna Sutra says (Dazheng 8.580a):' What the color heart does is boundless, and what the thinking heart does is boundless.' "Hokkekyo" Volume VI "Master's Merits" says (Dazheng 9.50a):' Three thousand worlds are full of interesting beings, and we all know what our hearts do, what our hearts do and what our hearts play.' Among them,' what the heart does' or' what the heart does' refers to doing it with one heart. (2) Psychological state: the scope and boundary of psychological ability. For example, the seventh cloud (Dazheng 30 24a) in the third volume of On China says:' Those who are in the reality of all laws are silent, without life or extinction, and silence is like nirvana.' Vimalakīrti Jing (Dazheng14.544C):' One more question: What do Buddhas want for liberation? A: Seek in the hearts and actions of all beings. "(3) what is in your heart: that is,' hope'. Book of Entering Lengga, Volume I, Praying for Buddhas (Dazheng16.517b):' At that time, Mahasa, a sage and great wisdom bodhisattva, was first invited by King Lengga Borna to miss King Lengga and learn how the great bodhisattvas acted with one heart and one mind.' The new translation of Hua Yan Jing, Volume 62 (Dazheng10.335c):' When you come here, reach out your right hand to touch me and give me a speech. Can walk according to the hearts of all sentient beings, can be rooted according to the hearts of all sentient beings, and can be realized according to the hearts of all sentient beings. "In addition," Eye of Fire "(Dazheng 9.7c) volume 1 cloud" Convenient Goods "said," All sentient beings think and do what they want, good and evil in the past, the Buddha knows it as their own, and uses various metaphors to make their words convenient and make everything happy. "Mahayana Sutra (Dazheng 7.837a):' I would like to look down on my heart, my true words. Among them,' what the heart thinks' is what the heart does. (4) Intention, emotion, etc. For example, Volume 5 (1) of the Maha View says (Dazheng 46.59b):' All beings have different minds and actions, or many people have the same mind and actions, or one person has many actions, so one person does the same, and so do many people, so it is necessary to cast a wide net to catch birds' ears.' In addition, Article 69 of Biyan Record (Dazheng 48. 198c) states:' Ju Nanquan, Gui Zong and Ma Gu went to worship the loyal Buddha. On the way, Nanquan drew a cloud on the ground: the road will go. Sitting in the circle, Magu became a woman to worship. Quan Yun: You won't go if you are good. Gui Zongyun: What do you think? That's what I'm saying. (5) Unity of mind and action: If Pure Land teaches that mind and action are independent, mind and action are independent. [Reference] Into the Lengga Sutra, Volume 9; The Mahayana Solemn Sutra, Volume II; Eighteen empty theories; Land Theory of Yoga Teachers 1 Volume 100; Photographic Mahayana, Volume II; Dissemination of the Theory of Sacred Religion, Volume 17; "On Cheng Weizhi" Volume II; Sheng Youjun teaches "A Study of Buddhist Mind and Nature Knowledge Theory"; Mizuno Bozhi's On the Mind and Knowledge of Buddhism; Yuan Nakamura (et al.) edited the ninth volume of Buddhist Thought, Heart; Hirakawa Akira compiled The Question of Mind and Nature in Buddhism.