Why do Tibetan areas where everyone believes in Buddhism also experience major disasters like earthquakes?

Homage to the Great Merciful and Great Compassionate Guanshiyin Bodhisattva! I pay homage to my great benefactor, the root guru, His Holiness the Wish-fulfilling Treasure! [一?6?1impermanence] Disaster, caught off guard. Although we have heard the teachings about impermanence and understand that everything is changing all the time and that life is inevitably full of ups and downs between gains and losses, it is still difficult for us to accept that life reveals the truth of impermanence in such a violent way. Impermanence, why can't it be gentler? Time is also space, separating disaster and us. For most people, things can be seen more clearly only from an appropriate distance; if they are too close, they will be overwhelmed by emotions, and if they are too far, they will be forgotten. Impermanence always seems mild enough, because we only notice it when we are faced with intense pain, separation, or death. The Buddha said that all things are impermanent and that everything that comes together is impermanent. We can understand this truth, but in terms of personal experience, impermanence still refers to the annoying and indignant situation when things do not develop according to our expectations or preferences. Ultimately, we are still not humble enough to completely let go of our arrogance and prejudices and recognize impermanence. If we think that some impermanence is good, benign, and acceptable, and some impermanence is unacceptable, then we do not truly understand the profound meaning of impermanence. If we think that some people, things, and phenomena should be more permanent than others, then we have not truly understood the profound meaning of impermanence. After the earthquake, some disciples asked me why such a disaster would happen in Tibetan areas where all people believe in Buddhism and there are many temples. Out of devout faith, many people would think that everything related to Buddhism should be able to escape the law of impermanence by virtue of some mysterious power. It seems that everyone still wants to believe that there is something permanent, and expect that the people they admire and admire, the things and situations they love and are familiar with will always remain satisfactory and reassuring; however, the Buddha wants us to understand: everything will be exhausted, everything will be exhausted. It is impermanent, without exception. Even the Buddha himself manifested illness, aging, and death. In the Buddha's teachings, the five hundred Arhats who have gathered the teachings with genuine merits and magical transformations, as well as countless great siddhas in later generations, have the four freedoms, cannot be drowned in water, cannot be burned by fire, and are far away from harm, and ultimately they are all one by one. Enter Nirvana. The Nalanda Temple in India, where scholars gathered and flourished for a time, was once the center for the spread of Buddhism. It was later invaded and destroyed by heretics, and now only a few ruins remain in the wilderness. Samye's three-storey dome palace, which was consecrated by Padmasambhava, was destroyed by fire. The beautiful pagodas built by King Ashoka turned into powder in the wind and disappeared without a trace in the blink of an eye. Each of the 84,000 Dharma doors and countless classics passed down by the Buddha will be lost. The radiant teachings, the teachings with incredible blessings that bring benefits to countless sentient beings and guide us to ultimate liberation, will eventually be lost in the long river of time. The protection and blessing of the Three Treasures is not to strengthen the illusion of self and safety, but to make us believe that we have put on a "golden bell" and are invulnerable to fire and water. Facing an unpredictable world with this mentality, we will only become more vulnerable. The blessings of the Three Jewels are related to the transformation of our hearts. No matter how we express our refuge in the Three Jewels, if our hearts are constantly transformed in the direction of goodness, and our understanding of emptiness and bodhicitta continue to increase, we will be protected and blessed, because there is nothing more important than this. It can make a person's heart tough and broad. Some people say that during this earthquake, Tibetans in the earthquake area showed a different kind of sadness when their families were destroyed and their lives were destroyed. No mourning. There was no shouting. The ruins on the street are reminders of the recent earthquake, but the atmosphere throughout the town is calm. People actively help themselves and each other. Children as young as a few years old dug with their hands and rescued their grandmother who was trapped under the rubble. Some people were hit by a disaster at home and lost their relatives and houses, but those who survived walked together for nearly an hour to help another friend. In the tent hospital, a young mother was carrying her one-year-old daughter in a Tibetan robe. When she saw someone showing kindness to her child, she turned around to let her child get closer to the person. Because she couldn't understand the language, she turned back and smiled softly. Her husband died in the earthquake. Eleven-year-old Ujin Tenzin and his three-year-old sister became earthquake orphans. Their mother passed away and their father is unknown. He takes care of his injured sister every day, plays with her and puts her to sleep. He said he had to find a way to support his sister. While his sister was sleeping, he went to play football with his friends in the open space of the resettlement site. He said: If my sister wakes up, I won't be able to play with you, hurry up and kick.

He carried his sister on his back to dig out his mother's favorite plastic flowers from the ruined home. He hopes that his mother will live happily in another world, and also hopes that "Mom, bless us." In some families, no one mentions their deceased relatives or friends, but before going to bed every night, they lie in their tents and chant sutras silently. Don't want to disturb other people. People remember their dead relatives in their own way. Most families have experienced the death of relatives, loss of property, and some are completely destitute, but they say: As long as others will be well, we will be well. ... Due to the influence of Buddhism, many people living on this plateau can calmly accept a basic fact in life-impermanence. They don't believe that things have to go their way. When there is birth, there is destruction; when there is gathering, there is dispersion. This is just the ordinary state of things. Be strong or vulnerable, accept or resist, life goes on. In prosperity and in ruins, life goes on. Regarding impermanence, there is a story told in Buddhist scriptures. When the Buddha was still alive, there was a woman named Gotami. Her young child died of illness. She was very sad and asked everywhere if there was any medicine that could bring her child back to life. Later, she approached the Buddha and asked for help. Buddha said, I can make this medicine for you, but it will require special ingredients. Go to the city and find a house where no one has ever died. Ask them for some mustard seeds and bring them back to me. So Gautami happily went to the city and inquired from house to house, only to find that someone had died in every house. She finally realized that she was not alone in suffering the pain of losing a loved one. She came to the Buddha again, and the Buddha compassionately said: You think you are the only one suffering, but the fact is that everything is impermanent. Every day we face impermanence, suffering and death. I don’t know what kind of pain and death is considered mild. Maybe because of my identity, people who know me around me will always tell me if my relatives or friends encounter misfortune or disaster, hoping that I can give them some comfort and help, so almost every day, I hear Some bad news. This gave me a great opportunity to become familiar with the suffering and impermanence of worldly affairs, and also made me urgently aware of the importance of spiritual practice. When most people face death, no matter what form of death, they are involuntarily and extremely frightened. All their knowledge, skills, and ideas can only deal with current life-related problems, but they rarely consider what death is and what to do about it. Even if a person does not experience major disasters, his life is still very short, and decades pass by in the blink of an eye. Perhaps life is too peaceful and people easily forget that old age is approaching and death is inevitable. Not to mention young people, even many old people are like this. They seem to believe that they can live forever. In the spring of the year before last, I met the old lama Rijia at Zhaxi Temple. He was eighty years old, but he was still not very diligent in his practice. He may have felt that he was the nephew of Master Sonam Gyatso and that he was different and did not have to worry about liberation after death. I told him at that time that death was close at hand and he must seize the time to practice. Unexpectedly, he passed away that fall. Since I have been educated in Buddhism for a long time, I think Rigya Lama should be able to deal with the ordinary changes and pains in life calmly. However, death is an extremely drastic change, accompanied by great fear and pain. I don’t know that I have not done enough. How should he face it if he is prepared. Facing death and successfully walking through the trap of the bardo after death is a major event in the lives of Tibetans. Only those who have achieved high levels of spiritual practice can be free between life and death, and can independently decide where to go when death comes. However, when ordinary people feel the severe pain of death, they will panic, completely forget about their daily practice, and lose their understanding of the bardo state. They go astray due to poor judgment and lose precious opportunities for liberation. At this time, if someone is there to comfort, remind, and guide the deceased to overcome the fear after death, calm down, and clearly and unmistakably realize the light of his own nature, or recognize the appearance of the pure land of Buddhas and Bodhisattvas that appear later, then the deceased can Get relief. Tibetans who believe in Buddhism will definitely find ways to offer salvation to the deceased after the death of their relatives and friends, and help them successfully pass through the crucial stage of the bardo after death. In this earthquake, if someone in the family is unfortunately killed, the first thing the other survivors will consider is not how sad they are or how to live their lives in the future, but they must try their best to find the bodies of the deceased and save them, because the living People still have the opportunity to practice and continue to prepare for liberation. But if the deceased cannot seize this opportunity and continue to follow the flow of karma, it is difficult to say whether there will be such good causes and conditions for liberation in the future. Regardless of sky burial, cremation or other forms of burial, there are special rituals and arrangements for salvation, and it is not just about disposing of the body.

For Buddhists, helping loved ones achieve liberation is the most powerful and meaningful care for them. In just a few decades of life, we have to face countless changes, large and small, and painfully face the death of relatives and friends, and finally our own death. If we can take the Buddha's teachings seriously into our hearts, our lives may be more calm. [2.6.1 Cause and effect] Every occurrence is the result of the simultaneous action of many causal relationships. Due to the limitations of our cognitive abilities, we can often only see a limited fragment of the infinite continuum of cause and effect. When the ins and outs of things exceed the current scope of understanding in terms of space or time span, people will naturally doubt whether everything really has a cause and effect. However, we must know that from the beginning, even an Arhat with great supernatural powers cannot completely Make it clear. It is said that Buddha had a disciple named Zhouli Panthaka. He wanted to become a monk, but was blocked by other disciples of the Buddha. Buddha asked: Why not let him become a monk? Those disciples were all Arhats with supernatural powers. They said that they had observed this man and had never had any relationship with the Buddha in five hundred lives. The Buddha said: You can only see the causes and conditions within five hundred lives. Five hundred lives ago, he was reincarnated as a dog. He inadvertently supported me and formed a bond with me, so he will become a monk and study Dharma with me in this life. Nanzhanbuzhou is the place of karma. Most of the sentient beings who are reincarnated here are attracted by past karma, so the encounters in this life are not only related to the physical and mental activities in this life, but also reflect the consequences of the actions in previous lives. The causes of some retributions may go back several lives or hundreds of lives, but no matter how long the time lapses, the retributions will not disappear automatically. Taking bad karma as an example, there are two main ways to purify bad karma: actively accumulating virtue, repenting, and purifying karma; or passively waiting for the causes and conditions to mature and the results to appear, and then the cause and effect will naturally end. At that time, King Pajipo of Savatthi City led his army to attack the Sakya tribe and massacred the Sakya tribe. In order to protect the Buddha's relatives, Venerable Moggallana, who had the most supernatural power among the disciples of the Buddha's voice-hearers, used his supernatural power to put them in an iron bowl and lift them into the air. He thought that this way he could avoid disaster. However, when the enemy retreated, the iron bowl was taken away. When I came down and took a look, it was a mess of blood and flesh inside, and everyone was still dead. It can be seen that once the causes and conditions mature, there is no power that can prevent the results from appearing. Even Buddhas and Arhats who have eliminated all obstacles of karmic confusion still have to feel the consequences of their karma when they appear. While King Pajipo was killing the Sakyamuni people, the Buddha also had a headache. The disciples asked the reason, and the Buddha said: In the past, the Sakya people made a living by fishing and killing fish. One day, they caught two big fish and tied them to the pillar without killing them immediately. The two big fish felt the unbearable pain of dryness and tossed and turned on the ground. They vowed to take revenge in the future. Due to this reason, the two big fish were later reincarnated as King Pajibo and Minister Maralo, and the other fish that were killed were reincarnated as their soldiers. Today they are going to kill all the Sakya clan. I was reborn as a fisherman's child. Seeing the suffering of the two big fish, I couldn't help but laugh. This karma gave me a headache today. If I had not attained perfect Buddhahood now, I would have been killed by King Pajipo's army today. This world seems to be complicated and chaotic, full of incredible coincidences and puzzling impulses, but in fact everyone is drawn by karma, creates their own causes and conditions, and experiences the consequences of pain and joy, without any mistakes or omissions. During this earthquake, I heard that a Dege businessman named Xiangba settled in Yushu. For some reason, at three o'clock in the morning on the day of the earthquake, he suddenly ran out of the house and went to stay in a hotel outside. During the earthquake, his house was intact and everyone in his family was fine, but the hotel he was staying in collapsed and he was crushed to death inside. Xiangba's sister was afraid that the aftershock would hurt her child, so she decided to take the child back to her hometown in Dege. Unexpectedly, when she was saying goodbye to relatives and friends before leaving, she was not careful and the child was run over by a car and died. Another person I know escaped the disaster because he went out to stay in a hotel during the earthquake. There are many, many more stories like this. Karma is dynamic. In Sanskrit, the original meaning of karma is "action". Actions produce consequences, and the consequences lead to new actions. In this way, cause and effect are continuous, forming a potential energy, and new causes and conditions are constantly added to it. The overall trend is difficult to change, but new causes (that is, new behaviors) can strengthen or weaken its power. For example, some people practice good Dharma and practice emptiness in this life. The karma of being reborn in the evil realm in the future matures in this life. When they are reborn as humans and still have the freedom to choose between good and evil, they feel the pain of evil retribution and end a period of bad karma. I will not suffer this retribution again in the future. At the same time, because when you suffer evil retribution in this life, you have good intentions in your heart and start new benign cause and effect.

If the new cause and condition itself is powerful enough, it is not impossible to completely change the trend of karma. Just like the Venerable Milarepa who initially committed sinful karma, he was bound to fall into hell. However, with strong perseverance and firm determination that ordinary people cannot imagine, he diligently practiced the righteous Dharma. Not only did he not fall into hell, but he actually became a Buddha. fruit. When we see others dying and suffering in disasters, we should not think that it all happened for no reason or by chance, nor should we think that it was their own fault. Some people may be Buddhas and Bodhisattvas, showing us impermanence, selflessness and compassion in a special way such as death and suffering. Some people have changed the cause and effect of the past by cultivating virtue and practicing the righteous Dharma, and they have received lighter punishments for serious crimes. Some people have resolved certain causes and conditions and will go to other realms... Everything in the world is so complex and profound. We must maintain humility and a passion for truth. [三?6?1***] Why are there disasters? I hope that we ask this question out of concern for the shared fate of all sentient beings and reflection on human behavior, rather than looking for someone to blame. The planet we live on seems to have never been short of problems, and natural and man-made disasters have never stopped. When you open the newspaper, you will find news of disasters, conflicts, robberies, fornication, and fraud every day. People are dying and suffering because of this every day. But we always have to wait until the disaster is very close before we realize the seriousness of the problem. This is exactly the crux: we only care about ourselves and a few people and things in an extremely limited space around us. What happens outside this small circle is just another piece of news. Some people suffer disasters, experience pain and death, and it is not our fault. Besides, what can we do? Believing that oneself is separate from all things is an illusion that strengthens the indifference of people's hearts and makes people do not feel that they should bear any responsibilities towards others, society and the world as a whole. Indeed, people's lives now increasingly rely on machinery and services that can be purchased with money. Many things used to require a whole family to work together, or even call friends to do it together, but now all it takes is a phone call to a professional company. This certainly has its positive side. Our lives have become more convenient and independent. However, at the same time, it is becoming increasingly rare for us to have the opportunity to interact and communicate with others outside of business relationships. People nowadays are not good at establishing and developing friendships. Their social circle is very small. Apart from colleagues and family members, they don’t have many friends. In fact, friendship is a relationship between friends who are in tune with each other and can share worries and happiness. It is very important in our lives and is the basis of many other relationships. People regard having as much independence as possible as a sign of success in life. They have their own car, their own house, their own office, etc., and they do not need others as much as possible. Some people therefore believe that whether they can live happily is entirely their own business and has nothing to do with other people, as long as they have the ability to get what they want; as for whether other people live happily, it has nothing to do with them. On the other hand, human interdependence is actually higher in modern societies than in subsistence agricultural societies. The basic conditions for our survival, including food, clothing, housing, and transportation, all depend on the labor of others. Urbanization means increasing density of population. Whether at work or in life, we are increasingly sharing the same small space with other people. Everyone's words and deeds affect themselves and the lives of others. Cooperation exists not only out of good wishes, but also out of the need for survival and development. A contradiction arises. Objectively, everyone is more interdependent and influenced by each other than before. The consequences of the activities of a small group of people on this side of the earth will affect people on the other side of the earth faster and more obviously than before; and subjectively On the Internet, everyone thinks that they are independent and do not need others and do not need to consider others. Everyone wants to live a happy and beautiful life, which is understandable, but in the process of pursuing happiness, we must consider giving to other people, not only the people living on this earth now, but also those who will live here in the future. People, as well as the animals that share this world with us, leave enough space and possibilities to realize their happy lives. Especially people in a strong position can mobilize more resources and means to achieve their goals, and have a stronger ability to protect themselves if problems arise. They should consider the interests of others. Although when things get worse, everyone will eventually be harmed, but the first to be harmed are the most helpless and vulnerable groups, and it will take these people longer than others to get out of trouble and recover from the harm.

Environmental issues are a ready example. Due to people's eagerness for quick success and quick gain, disorderly and excessive development and consumption of resources, the global environment has deteriorated. Floods, droughts, volcanoes, earthquakes, tsunamis, melting ice, and climate abnormalities. These nouns representing disasters take turns making headlines on the daily news. People all over the world are affected, and remote and poor countries and regions are often areas with fragile ecological environments and weak infrastructure. Once disasters or disasters occur, people there have few resources and means to protect themselves and can only resign themselves to fate. We once thought that natural disasters and man-made disasters were two completely different problems, but now we are gradually realizing that the line between the two is not so clear-cut. Everything that happens is the result of the simultaneous action of many causal relationships. We don’t need to understand profound Buddhist principles or be so-called idealists to know that human psychological activities will affect the external material world, because under normal conditions human thoughts will guide human behavior, and the result of human behavior is change. the external environment in which it survives. Disasters do not happen overnight or simply due to one reason. Natural factors certainly play an important role and are often the main trigger at the moment of a disaster, but the straw that breaks the camel's back is not all the weight that the camel carries. If we explore the underlying causes, we can always see the critical impact of human physical and mental activities behind disasters. Of course, sociologists have professional and in-depth research on various social activities and their relationships with people, the economy, and the environment. They can definitely analyze and grasp these issues more comprehensively and accurately than a layman like me. I am just here to talk about my observations and experiences from the perspective of an ordinary person without professional training. I found that although people's living conditions continue to improve, their physical and mental pain does not become less and less. It is true that there are fewer diseases caused by the harsh living environment than before, but they are replaced by an endless stream of "modern diseases" and "diseases of wealth", such as hyperlipidemia, gout, and obesity. In areas with relatively developed economies, people are generally under greater mental stress, and the incidence rates of insomnia and depression are very high. We know that huge mental stress not only brings psychological pain, but is also an important predisposing factor for many physical diseases, such as cardiovascular diseases, tumors, etc. I do not mean that material progress per se increases human suffering. If everyone returned to primitive society and dug wood to make fire, they would not necessarily be happier. It is short-sighted to think that abandoning material progress can solve all human problems. It also ignores the root and ignores the root of the problem. It simply fails to grasp the root of the problem. But most people in modern society have fallen into the other extreme: they believe that as long as they are rich in material things, all problems will be solved and there will be no more pain. Therefore, people are greedy and greedy, compete viciously, and possess as many material resources as possible, thinking that they can achieve happiness in this way. Materials can indeed bring people a sense of satisfaction, but only to the senses, that is, eyes, ears, nose, tongue, body, mind, color, sound, fragrance, and touch. The reason why humans are different from animals is that they need more than just sensory satisfaction. , he also needs spiritual satisfaction. In this era, in addition to material resources, people also try to gain happiness by having more intellectual resources. High education and high IQ are regarded as a sign of success in life. Although ignorance does not necessarily guarantee a happy life, knowing more does not guarantee a happy life. In fact, many people browse massive amounts of information every day, send and receive countless emails and text messages, and make phone calls constantly. They are still restless and worried about missing something and being marginalized by society. Some of the problems in our lives can be solved by eliminating poverty and ignorance; but in many cases the deeper reason why we fall into misery lies in our long-term neglect of the spiritual world. Real lasting and peaceful happiness cannot be obtained by seeking it from outside. If we continue to ignore spiritual practice, our problems, whether they are external wars, violence, disasters, or internal emotional and psychological crises, will not be fundamentally solved. [4.6.1 Self-discipline] What I understand as spiritual practice is not to pursue mystical experiences or to obtain some extraordinary function. Cultivation is to cultivate spiritual qualities such as benevolence, tolerance, humility, and kindness to others that can bring happiness to oneself and others. In other words, one must pay attention to the well-being of other beings and consciously adjust one's behavior to make other sentient beings feel comfortable and happy. Therefore, there are two indispensable aspects of spiritual practice. One is to consider other sentient beings, and the other is to take practical actions to transform the heart for this purpose. We are born with the ability to empathize with the joys and sorrows of others.

When we see another being suffering, we instinctively feel compassion, although not everyone shows strong sympathy, compassion and acts of help. For example, after an earthquake occurs, many people can't help crying when they see pictures of the disaster area. Many people spontaneously take action to provide assistance. Everyone's immediate reaction is fear and pain, which is exactly what people in the earthquake area feel. Everyone felt from the bottom of their hearts the close connection with the people in the earthquake area and all the people who share the same love. At that moment, everyone does not have to be a Buddhist to truly understand what compassion is. Of course, some people are indifferent, but this does not mean that they have no compassion. I believe that when they see the bloodshed and casualties, they will also feel uneasy and uncomfortable, and they will subconsciously close their eyes or look away. Not being able to bear to see another life suffer, this is compassion. On this basis, participating in and sharing the pain of another life is called compassion. Compassion is our inherent ability, and even though we sometimes behave selfishly and cruelly, this ability is always there. When a disaster strikes, as ordinary people, what can we do? I think that although not everyone can directly participate in life-saving rescue operations, at least we can share their pain emotionally and make them feel noticed, cared for, not alone, and not abandoned. Chanting sutras for the deceased is also a manifestation of this sharing. We accompany the deceased through the bardo and share their fear and loneliness. You can put yourself in someone else's shoes and think about what you would need if you were hit by a disaster. First of all, of course, it would be materials, such as food, shelter, and supplies. But equally important, you also need care. Being cared for is not only a psychological need, but also a physiological need. From childhood to adulthood, everyone needs to be cared for to survive, grow, and live healthily. We seem to be born with the ability to appreciate the kindness and care of others. Any gesture of kindness, no matter how small, even a genuine smile from a stranger, touches our hearts and makes us feel happy. Therefore, from ourselves to others, we must do our best to care about the people in the disaster areas, continue to pay attention to their problems, and share their pain. In the long run, if we sincerely consider others, we must first practice self-discipline, not only to help others when they are in trouble, but also to constantly review and restrain those things that will cause pain to ourselves and others in our daily lives. Only in this way can conflicts between people, people and nature, and groups be fundamentally reduced, so that everyone can enjoy a more harmonious living space. Only when the overall living environment and atmosphere are peaceful can people have more equal opportunities for development and create a better life through their honest labor. This is particularly important for all vulnerable groups, including people in disaster areas. The behavior of the body is mainly determined by the heart. If we can control our inner negative emotions and thoughts, our external behavior will naturally change accordingly. Negative emotions refer to inner activities that bring pain to oneself and others, such as anger, hatred, jealousy, greed, anxiety, depression, fear, etc. I don’t use the familiar term “afflictions” because: firstly, afflictions cover a wider scope, including all behaviors caused by ignorance of living beings who have not yet fully awakened; secondly, and more importantly, whether it is the “five "Poison", "Three Poisons" or other troubles, I hope everyone can regard them as emotions rather than human nature. When we talk about "troubles", we may unconsciously rely on our true nature and think that the heart itself is troubled. When we talk about "emotions", we don't need to remind them. We all know that they are superficial and fluctuating, but some emotions appear very frequently. , also has great energy and is not easy to restrain. If anger were our nature, we wouldn't be happy, but that's not the case. Not only can we be happy, but we can also know that we are angry when we are angry, which shows that consciousness and emotion are not exactly the same thing. It is possible for us to consciously control and regulate negative emotions. The first step in self-discipline is awareness, paying attention to the activities of your body, speech, and mind, and observing how negative emotions develop and how destructive and deceptive they are. Even violent negative emotions like anger have a gradual development process and require various conditions to arise and grow. If we can understand these, we can find ways to restrain, weaken, and resolve angry emotions. There are many negative things that will appear in each of us. Being sensitive and alert to this is what we have to do throughout our lives. However, most people's attitude towards negative emotions is to let it go. Anyway, it will pass sooner or later, so just wait until it passes by itself. Why treat it so seriously. This is largely due to a failure to recognize the destructive nature of negative emotions.

It makes us lose our judgment of the overall situation and foolishly fall into anger, jealousy or panic. In this state, it is difficult for us to make wise decisions and actions, take care of the interests of ourselves and others, and even make it difficult for us to make wise decisions and actions. Put yourself and others in danger. One characteristic of negative emotions is that if you don't deal with it, the energy will be greater the next time it appears. If you don't deal with it, it will slowly crowd out other emotions and make your emotional world become it. In this world, no matter what situation you encounter, you will habitually resort to one or two negative emotions. For example, an angry person can find reasons to make people angry even when he encounters something that should make him happy. We tend to think that this is the nature of this kind of person, but in fact, he just fails to deal with it seriously every time when angry emotions arise. His heart itself was not an angry heart. Negative emotions can destroy our inner peace. Some are short-lived, and some are more lasting. And this more lasting damage often comes from our own perception of negative emotions. For example, when we are in danger, fear may make us more alert and sensitive, and do things we cannot do under normal circumstances. This kind of fear will not cause great harm to our body and mind, and sometimes it can even But if we think about it, hold on to the fear, and keep adding rich imaginations, we will only become more and more frightened, and finally be completely overwhelmed by the fear created by ourselves. The same goes for hatred, sadness, anxiety, etc. People often say that you have to be open-minded about everything. To be more open-minded means not strengthening negative perceptions of events and emotions, and not making up stories in your mind to exaggerate and aggravate feelings. An important aspect of self-discipline is not allowing yourself to be immersed in unhelpful imaginations about people and things. We know from our own experience that emotions are contagious. When a person is in a bad mood, the people around him will be affected. Everyone first feels unhappy, and then unknowingly catches the bad mood, and then spreads the bad mood to others. Over time, everyone will jointly form a usual atmosphere, which can be a family atmosphere, a work atmosphere, or a broader social atmosphere. For example, if you take a taxi in the morning, and the driver gives you a counterfeit currency in change when you get off, you find out later that your mood suddenly becomes very bad. Before you get to the company, your face will calm down, and your colleagues who greet you will think... Do you have a problem with him? He was angry, so he turned around and vented his anger on the courier who happened to come in. The courier was scolded for nothing and was very unconvinced. He was just riding a motorcycle on the road. They were not so polite anymore. When they turned a corner, they took a step ahead. A car couldn't avoid it and hit the car in front. The two car drivers started blaming each other... Besides, if you receive counterfeit money, your natural reaction is to find a way to spend it. Then A taxi driver also received counterfeit money from the passenger in front of him. He was also deceived. He then deceived you. You were deceived and turned around and tried to deceive others again. You are usually kind and honest good people, but under the contagion and influence of bad emotions, you become aggressively angry, show off your anger, refuse to give in to each other, and even lie to others. If most people are like this, it will create an atmosphere of anxiety, distrust, selfishness, and rudeness; living in such an atmosphere, probably no one will feel happy. Negative emotions are deceptive and lead us to believe that we can gain protection and satisfaction from them. Many times, we get angry because we think we will be stronger this way, but if you look at a debate, it is often the party that is at a loss for words and sees that defeat is certain, and loses patience first and even starts to attack and curse. In the same way, arrogance just exposes the immaturity and lack of richness of a person's character. Nothing is more deceptive than greed. We always think that the reason we are unhappy is because we have too little