A leisurely life that begins with the possession of a game character

Being smart has its advantages, and being dumb has its advantages. There is always a place where each role is needed.

But those caught in the middle can usually only serve as cannon fodder.

People should not be too aloof or arrogant with each other, but should have normal communication and expression. However, some things can be said but not done.

For example, a monk has to observe the precepts, but his mother is not a Buddhist. She will tell her son, no matter what precepts you observe, all the precepts are harmful to people, and you should do this and that.

A monk certainly cannot argue with his mother and say "you don't understand", but should coax her: "Mom, you are right. From your perspective, what you said makes sense. I will do it well and take good care of myself." Say something ambiguous to comfort the mother. Having said that, a monk cannot do things that violate the precepts as his mother wishes.

This is called following the will of sentient beings - "some things can be said but not done". Otherwise, this monk would become a very aloof, arrogant person who is out of tune with this world.

The same is true for ordinary people. Take Zeng Guofan as an example. In his early years, he was upright and incorruptible in the officialdom, which offended everyone. However, he felt that he was right, but he encountered obstacles everywhere. So he began to reflect. He found that his worldview was not wrong, but when doing things, he did not take into account the tactful side. For example, in the officialdom, there must be some official language that must be used. This is an objective existence and a etiquette for communication between people. If you don’t even use official language, many things can’t be done, and this is definitely not going to work.

Zeng Guofan believed that it didn't really matter if one said something to suit the situation in a certain environment. But when it came to doing something, the degree of doing it and the way of doing it required flexibility, rather than doing it mechanically and dogmatically.

For example, when a couple is arguing, the wife says, "Look, you never bought me anything, and you didn't meet all the requirements." The other party should understand that what she said is not that she really wants something, but that she is just complaining. The husband should not say "You don't deserve it" or "I won't buy it for you" or "No one else has it, why do you want it?" Instead, he should say, "Okay, okay, you really deserve these, and I should buy them for you, but we are short of money, so we can buy them when we are better off in the future. We should prioritize." Communication between husband and wife cannot be expressed in a rigid, one-size-fits-all way. You don't have to really do what you want to do when you go along with your partner.

If a child gets angry and says to his parents, "I won't go to school." At this time, you must not say, "You must go to school. If you don't go to school, I will beat you to death." You can patiently tell the child, "If you don't go to school, where do you want to go? What do you want to do? Tell me, let me think about whether it is feasible." The child may say something like "I want to go to XXX." At this time, parents should first follow the child, encourage and support him, and then think of some ways to slowly dispel his improper thoughts.
You must not talk about things that you haven't accomplished yet. Grit your teeth and get at least 70% to 80% of it done, so that there are no problems and the conditions are ripe, then you can tell others.

Many people in the world think, "I am just a big mouth. Before this thing is done, I can say it first to make everyone happy." But for Buddhism, doing things is to be down-to-earth and not to be empty. If you want to do something, you can only say it after it is done or it is 90% sure, and there is a cause and effect.

For example, without thinking through all the things for the next day, I told someone to come the next day. They came, but I didn't arrange the time well, and was delayed by other things, so I couldn't make time to meet them, and they made a wasted trip.

It is not good to announce something before it is done or completed. Because one sentence may mobilize a lot of manpower and material resources to operate, and if the operation is finally completed and the effect is not achieved, it will disappoint everyone. At the very least, everyone will think that you are a "boy who cried wolf" and broke your promise; at the worst, you will have to bear the consequences of your actions. This is the theory of Buddhism.

Of course, it is not absolute. For example, when a team plans to complete a task, the leader should encourage the team members and constantly talk about the vision so that everyone can work together. Therefore, when dealing with the issue of "some things can be done but not said", special circumstances should be handled specially.

Buddhism believes that useless words should not be spoken and useless things should not be done. When disciples first became monks, including some lay Buddhists who had just come into contact with Buddhism, they would have a high enthusiasm for spreading the Dharma and hoped to do something for Buddhism.

From the perspective of cultivating talents, we need to let them experience and practice, and let them grow in good and bad circumstances. However, from the perspective of the origin of reality, the gap between people is still very large. Some people will never find a way, and what they do is always not to the point, and they can't do it to the point.

Some things are better left undone than done. Therefore, an important job for the head of a household is to promote beneficial things and stop useless things.

Whether a statement or an action is beneficial cannot be judged mechanically and requires looking at it from different perspectives.

Whether it is beneficial or not, there must be a reference point, and we must take into account the entire group, and measure and judge from a longer-term and broader perspective. In this way, practitioners need to constantly learn and grow, constantly receive experience from their predecessors, inherit and carry forward good traditions, constantly break out of their narrow self-centeredness, have a higher vision and mind, and understand and recognize the characteristics of the times as much as possible.

In this way, what you say and what you do will be beneficial.

There are always people who truly practice cultivation. People who truly practice cultivation have great energy. They live in seclusion in the city and look very ordinary because they have achieved the state of blending in with the world.

They may laugh, get angry, or curse, but in fact they have already realized emptiness and are no longer entangled in external appearances. A true person does not reveal his appearance, and a person who reveals his appearance is not a true person.

People who truly practice cultivation only focus on their own hearts, on their thoughts and intentions. They are confident in every thought and are not attached to any thought. They face life and death calmly and live a simple life. They can also make great careers. Everything outside is a dream and bubble. They just act well and set a good example.

All dharmas arise from thoughts. Buddha taught all dharmas to save all minds. I and all minds, why do I need all dharmas?

If you can be free from thoughts, be aware of every thought, and be able to let go of every thought, and be able to let go without leaving, then you are a true practitioner. A true practitioner is yourself. Don't seek outside. The Buddha said that the mind is the Buddha, and the Buddha is the mind. There is no Buddha to be found outside of this mind.

Start with yourself. Whether others are true practitioners or not has little to do with you. You have to walk your own path and eat your own food. Seek from your heart. Your heart is the Mani Pearl and the Great Way Tathagata. (End of this chapter)