Five Reflections
The mirror is the heart.
Guan Yin Zi said: The spirits of the blind will be taken over by spirits that hide the fortunes and misfortunes of the heart, the spirits of the blind will be taken over by spirits of lust that hide the male and female of the heart, the spirits of the blind will be taken over by spirits of depression that hide the sorrows of the heart, the spirits of the blind will be taken over by spirits of madness that hide the reckless of the heart, the spirits of the blind Such ghosts may take the form of darkness, or seclusion, or wind, or breath, or clay figurines, or painted images, or old animals, or broken vessels. They use their essence, and so does he, and when the two essences clash, the spirit responds. Those possessed by ghosts may be able to explain strange things, or unusual things, or auspicious things, and they are arrogant. They do not say that the ghost is in them, but that the Dao is in them. In time, they become like dead wood, or dead metal, or dead rope, or a dead well. Only the sage can be in touch with the divine without being possessed by it, harnessing all things while remaining in control. He can gather them together or scatter them, control them or let them be, and respond to all things day after day, yet his mind remains calm.
It is said: Without a single mind, the five senses race about together, and the mind cannot be single-minded; without an open mind, all five elements are present, and the mind cannot be empty; without a still mind, all change moves in close succession, and the mind cannot be still. Lend it the ability to be single-minded, and it will become double-minded; lend it the ability to be empty, and it will become full; lend it the ability to be still, and it will become unstable. Only a sage can gather all things in one breath, without a single object able to enslave my clarity; to disperse one breath among all things, without a single object able to interfere with what I am doing.
It is said: Fire can be extinguished in a thousand years, but knowledge can be lost in a thousand years.
It is said: The boat is the one that flows, so the one who flows is the water, not the boat; the one who transports is the cart, so the one who transports is the ox, not the cart; the one who thinks is the mind, so the one who thinks is the will, not the mind. Not knowing why and yet so, only not knowing why and yet so, so there is no where it comes from, no where it goes. There is no where it comes from, no where it goes, so it can be with the origin of heaven and earth, neither ancient nor modern.
It is said: knowing that the mind has no substance, one knows that things have no substance; knowing that things have no substance, one knows that knowledge has no substance; knowing that knowledge has no substance, one does not follow the extraordinary path, and is not surprised by subtle words.
It is said: the interaction between things and I gives rise to the mind; the friction of two pieces of wood gives rise to fire. One cannot say that it is in me, or that it is in him; one cannot say that it is not me, or that it is not him; to hold fast to the distinction between self and other is foolish.
It is said: Do not rely on what you call advantage and disadvantage, what you call advantage and disadvantage, have you really obtained advantage and disadvantage? The sage does not even know and understand, let alone you.
It is said: What you dream at night may be longer than the night. The mind is born at the same time, and whatever the mind sees is the state of Qi. Then it goes to Song, Chu, Jin and Liang, and the mind is stored in different places. The mind has no direction.
The wise archer does not imitate the archer Yi, the wise boatman does not imitate the boatman? , the wise heart does not imitate the heart of the sage.
The wise man says: “It is not a matter of what is good or bad, success or failure, abundance or scarcity. The creator of the universe is in charge of everything. It is all because of the clinging to personal knowledge that there is. Therefore, it is still there when nothing is sent away, and it is still there when it is sent away as neither something nor nothing. It is still there without saying that it is neither this nor that, without saying that it is both this and that. It is like revisiting a place you have visited before, and the memory is still vivid. This cannot be forgotten or dismissed. Those who know how to let go of their knowledge can transform it into wisdom. Do you know the saying that knowledge can be transformed into wisdom? It is like mistaking a ghost for a thought, or a thief for a shudder in the heart. It is like mistaking millet for grain or jade for stone. It is like wandering aimlessly, without a destination. It is like seeing a strange object and having strange thoughts and knowledge about it. This thought and this knowledge have no basis in me. Just as today is today, and today alone, as for tomorrow's thoughts and knowledge, they are not yet predictable.
Just as the rhinoceros looks at the moon, and the shape of the moon enters its horn, it is because of knowledge that the shape of the moon comes into being, and the real moon was not in the horn in the first place. The same is true of the world in your chest. Those who understand this saying do not see things outside, and they do not see emotions inside.
It is said: things are born of the earth and will eventually change back to the earth; things are born of the mind and will eventually change back to the mind. Knowing that it is the mind that is the only constant, then we can accept what is, reject what is not, praise what is good and condemn what is evil. The mind changes, but the heart does not. The mind is aware, but the heart is not. If we are true to our heart, then the mind is just the dust that comes and goes, and things are just the sudden rise and fall of the mind. There is a constant in our heart. It is said: feelings are born of the heart, and the heart is born of nature. Emotion is like waves, the mind is like a current, and nature is like water. Those who come to trouble me are like flashes of lightning, but if I accept them with nature, my mind will not be swayed.
It is said: wise and foolish, true and false, there are those who understand and those who do not. Although there are wise and foolish, and true and false, those who call them wise and foolish, true and false, are those who understand. Knowing that all is the result of understanding, even the true can be false.
It is said: The mind is affected by things, not giving rise to emotions in the mind; things enter the mind, not giving rise to knowledge in the world. Things are not yet true; how much less is knowledge true; knowledge is not yet true, how much less is emotion true. And the deluded person, in the midst of nothingness, clings to the idea of there being something; in the midst of constant change, clings to the idea of constancy. One emotion recognizes another, accumulating into ten thousand emotions; ten thousand emotions recognize another, accumulating into all things. Things come in an endless stream, but my heart has its limits. Therefore, my conscience is controlled by emotions, and my emotions are controlled by things. Things can be made to come and go, but they are not in me in the first place. Nature works them, and there is no rest. Little do people know that although the world is vast, it can enslave the tangible but not the intangible; although yin and yang are wonderful, it can enslave the animate but not the inanimate. Where the mind goes, the qi follows; where the qi goes, the form responds. It is like the void in a bowl becoming all things, and that bowl is not called the void. My one mind can become qi and form, but my mind has no qi and no form. Knowing that my one mind has no qi and no form, then heaven and earth and yin and yang cannot control it.
It is said: On ordinary days, when a person suddenly sees something extraordinary, it is because their spirit is concentrated. On sick days, when a person suddenly sees something extraordinary, it is because their mind is troubled. If you know that my mind can show the absence of something from the absence of something, then you know that my mind can show the presence of something from the presence of something. But if you don't believe it, it's naturally not supernatural. Or it is said that if one's knowledge is confused, who can not believe it. I replied, “Like a snake catcher, whose heart is not afraid of snakes, he dreams of snakes but is not afraid. Therefore, the Yellow Emperor said: 'The way has no ghosts or gods, it comes and goes alone.
He said: My thoughts change from day to day, and if there is someone who makes them change, it is not me, it is fate. If you know that it is fate, you will not see me outside, and you will not see your mind inside.
He said: It is like two eyes, which can see everything in the world. If they blink for a moment, they will temporarily be unable to see.
He said: The eyes of those who look at carvings will become more and more damaged, the ears of those who listen to symphonies will become more and more damaged, and the mind of those who contemplate the profound and the wonderful will become more and more damaged.
Say: Do not judge others by my standards, but by their own. Those who understand this can handle affairs, practice virtue, understand the Dao, get along with people, and forget about themselves.
Say: The way of the world is that if you don't control the small, you will lose control of the big; if you don't control the big, you will lose control of the uncontrollable. Therefore, those who can control their emotions can cultivate virtue, and those who can forget their emotions can understand the Dao.

五鉴
   鉴者，心也。
关尹子曰：心蔽吉凶者，灵鬼摄之，心蔽男女者，淫鬼摄之；心蔽幽忧者，沈鬼摄之；心蔽放逸者，狂鬼摄之；心蔽盟诅者，奇鬼摄之；心蔽药饵者，物鬼摄之。如是之鬼，或以阴为身，或以幽为身，或以风为身，或以气为身，或以土偶为身，或以彩画为身，或以老畜为身，或以败器为身。彼以其精，此以其精，两精相搏，则神应之。为鬼所摄者，或解奇事，或解异事，或解瑞事，其人傲然。不曰鬼于躬，惟曰道于躬，久之，或死木，或死金，或死绳，或死井。惟圣人能神神而不神于神，役万物而执其机，可以会之，可以散之，可以御之，日应万物，其心寂然。
曰：无一心，五识并驰，心不可一；无虚心，五行皆具，心不可虚；无静心，万化密移，心不可静。借能一，则二偶之；借能虚，则实满之；借能静，则动摇之。惟圣人能敛万有于一息，无有一物可役我之明彻；散一息于万有，无有一物可间吾之云为。
曰：火千年俄可灭，识千年俄可去。
曰：流者舟也，所以流之者是水非舟；运者车也，所以运之者是牛非车；思者心也，所以思之者是意非心。不知所以然而然，惟不知所以然而然，故其来无从，其往无在。其来无从，其往无在，故能与天地本原，不古不今。
曰：知心无物，则知物无物，知物无物，则知道无物，知道无物，故不遵卓绝之行，不惊微妙之言。
曰：物我交，心生；两木摩，火生。不可谓之在我，不可谓之在彼，不可谓之非我，不可谓之非彼，执而彼我之则愚。
曰：无恃尔所谓利害是非，尔所谓利害是非者，果得利害是非之乎？圣人方且不识不知，而况于尔。
曰：夜之所梦，或长于夜。心无时生于齐者，心之所见皆齐国也，既而之宋之楚之晋之梁，心之所存各异心无方。
曰：善弓者师弓不师羿，善舟者师舟不师?，善心者师心不师圣。
曰：是非好丑，成败盈虚，造物者运矣，皆因私识执之而有，于是以无遣之犹存，以非有非无遣之犹存，无曰莫莫尔无曰浑浑尔犹存。譬犹昔游再到，记忆宛然，此不可忘不可遣。善去识者，变识为智。变识为智之说，汝知之乎？曰：想如思鬼，心栗思盗，心怖曰识。如认黍为稷，认玉为石者，浮游罔象，无所底止。譬睹奇物，生奇物想，生奇物识。此想此识，根不在我。譬如今日，今日而已，至于来日想识殊未可卜，及至来日，纷纷想识，皆缘有生，曰想曰识。
譬如犀牛望月，月形入角，特因识生，始有月形，而彼真月，初不在角，胸中之天地万物亦然。知此说者，外不见物，内不见情。
曰：物生于土，终变于土，事生于意，终变于意。知夫惟意，则俄是之，俄非之，俄善之，俄恶之。意有变，心无变，意有觉，心无觉。惟一我心，则意者，尘往来尔，事者，欻起灭尔。吾心有大常者存。曰：情生于心，心生于性。情波也，心流也，性水也。来干我者，如石火顷，以性受之，则心不生物浮浮然。
曰：贤愚真伪，有识者，有不识者。彼虽有贤愚，彼虽有真伪，而谓之贤愚真伪者，系我之识。知夫皆识所成，故虽真者，亦伪之。
曰：心感物，不生心生情，物交心，不生物生识。物尚非真；何况于识；识尚非真，何况于情。而彼妄人，于至无中，执以为有；于至变中，执以为常。一情认之，积为万情；万情认之，积为万物。物来无穷，我心有际，故我之良心受制于情，我之本情受制于物。可使之去，可使之来，而彼去来，初不在我。造化役之，固无休息。殊不知天地虽大，能役有形，而不能役无形；阴阳虽妙，能役有气，而不能役无气。心之所之，则气从之，气之所之，则形应之。犹如太虚于一碗中变成万物，而彼一碗不名太虚。我之一心，能变为气，能变为形，而我之心无气无形。知夫我之一心无气无形，则天地阴阳不能役之。
曰：人之平日，目忽见非常之物者，皆精有所结而使之然。人之病日，目忽见非常之物者，皆心有所歉而使之然。苟知吾心能于无中示有，则知吾心能于有中示无，但不信之，自然不神。或曰厥识既昏，孰能不信。我应之曰：如捕蛇师，心不怖蛇，彼虽梦蛇，而不怖畏。故黄帝曰：‘道无鬼神，独往独来。’
曰：我之思虑日变，有使之者，非我也，命也。苟知惟命，外不见我，内不见心。
曰：譬如两目，能见天地万物，暂时回光，一时不见。
曰：目视雕琢者明愈伤，耳闻交响者聪愈伤，心思元妙者心愈伤。
曰：勿以我心揆彼，当以彼心揆彼。知此说者可以周事，可以行德，可以贯道，可以交人，可以忘我。
曰：天下之理，小不制而至于大，大不制而至于不可制，故能制一情者，可以成德，能忘一情者，可以契道。