Xie Baoshu felt that he had already realized the meaning of the word "leisurely".

The Three Realms of Heavenly Immortals, Leisure, Law Phase, and Heavenly Dao Realm.

When it comes to the way of heaven, we can't fail to mention the six realms of reincarnation. The theory of reincarnation is generally believed to be put forward by Buddhism, but in fact, Taoism also recognizes the existence of reincarnation, or it can be said that reincarnation is an objective truth. Both religions recognized this fact as a rule of the universe, but with certain differences in specific names and classifications.

Speaking of the way of heaven, it is inseparable from the Taoist doctrine of the thirty-six heavens. The Taoist doctrine of the Thirty-six Heavens is the Taoist interpretation of the universe and the realm of immortals. The concept of thirty-two days was first put forward in the "Taishang Cave Xuanling Treasure Immeasurable Superior Grade Human Wonderful Sutra": "Thirty-two days, thirty-two emperors." The hidden rhyme of the heavens, the hidden names of the heavens, the hollowness of the sky, and the spirit of nature. ”

The scriptures list the specific names of the thirty-two days and the names of the emperors who preside over those days. These thirty-two days, plus the higher realm of Sanqingtian and Daluotian, are collectively called thirty-six days, but Sanqingtian and Daluotian have been cut off from life and death and do not enter reincarnation.

Datang Gao Dao Pan Shizheng said: "It is the ultimate fruit of the Dao, after all, it is not bad for the fairy palace, it is the same as the Tao, and Chang Zhan is blissful." In addition, there are four Brahma in the other thirty-two days, also known as the four kinds of human heavens and holy disciple heavens, and these four days "have no limit to longevity, joy and purity" and are not reincarnated. Therefore, the Taoist Heavenly Dao only has two hundred and eighty-eight days in the Three Realms. The Three Realms refer to the realm of desire, the realm of color, and the realm of colorlessness, which cannot be interrupted by life and death, and is still in reincarnation.

According to the Supreme Secrets: The Three Realms and the Seven Signatures of the Heavens and the Earth, the names of the heavens of the Three Realms and the characteristics of the Three Realms are listed so that we can have a more intuitive understanding.

The above statement about the Three Realms is the unified conclusion formed by Taoism. The heavens of the Three Realms are inhabited by celestial beings, and these celestial beings are much higher than the realm of humans, and the higher the realm of celestials, the higher their lifespan. If a person wants to enter the heavens, he must ascend step by step through the path of cultivation, Pan Shizheng said in the "Order of the Inheritance of the Daomen Sutra":

If you learn from all the beginning, receive the precepts of the law, and do no defects, you will be called an immortal record and enter the Wuyue Lingshan Cave Palace. From the cave palace, there is no substitute for studying, and he ascends to the heavens of the desire realm. From the heavens of the desire realm, there is no substitute for entering the path, and the heavens of the color realm are ascended. From the heavens of the color world, there is no substitute for entering the road, and ascending to the heavens of the colorless world. From the heavens of the colorless realm, there is no substitute for entering the Tao, and there are four kinds of human heavens. From the four kinds of human heavens, there is no substitute for entering the Tao, and there are three days of ascending. From the supreme three days, there is no substitute for entering the road, and he ascends to the heaven of the highest Daluo.

As stated in the text, only "entering the Tao without replacement" can one enter a higher heavenly realm, and the heavens are distinguished according to the different realms of monasticism. If a mortal wants to ascend to the heavenly realm, attain longevity, or even immortality, he must accumulate merit and practice continuously.

Li Shaowei of the Tang Dynasty Gaodao once mentioned: "Mortals have a pure karma, have more than ten good deeds, and the heaven of the realm of desire", "The body karma is pure, there are 300 good deeds, and the world of color is born", "The heart karma is pure, there are 600 good deeds, and the colorless realm is born for four days", "Qi Guan turns wonderful, and the habits are forgotten, if the hole enters the nature, that is, he will ascend to the heavens of the people".

With the ascension of the realm, the life span of the cultivator continues to extend, and finally beyond the Three Realms, into the "Four Brahmans and Three Purifications", reaching the realm of breaking life and death and transcending reincarnation.

Some people believe that Taoist immortals belong to the way of heaven and are heavenly beings, and they are not exempt from reincarnation, and use this to belittle Taoism. From the above research, we can easily refute this view. This is a prejudice born out of ignorance of the Taoist scriptures.

The scope of Taoist immortals is very wide, the emperors of the heavens in the Three Realms, the relatives of immortal officials, etc., can be regarded as immortals, and the celestials with a high realm in the Three Realms can also be called immortals, they are celestials in practice, they have supernatural powers than mortals, and can manifest in the world, but they have life and death, if they do not practice diligently, they will retreat to the lower realm, so they have reincarnation.

And the immortal patriarchs and saints and high-spirits that we worship in Taoism have all reached the realm of the "Three Clear Realms", reached the "Polar Land of Fruition", and can "fractals, supernatural powers, and live in the incorruptible sky", which is not in the reincarnation.

Heavenly Dao is the opposite of "humanitarian".

"Dao" was originally a road, and "Dao of Heaven" is used together to refer to the law of heaven. Originally, the concept of "heaven" was associated with ancient Chinese religion, the presiding and all-sovereign personal deity. "Heavenly Dao" is the will of the supreme god.

"Shangshu?? Tang He": "Heaven is blessed with good and evil, and disasters fall in summer." ”

Zhou Gong more clearly put forward the idea that "the emperor has no relatives, but virtue is supplemented", believing that the emperor "matches heaven with virtue", respects virtue and receives the order of heaven. The way of heaven is closely related to human resources. During the Spring and Autumn Period and the Warring States Period, suspicion arose, and the way of heaven was scrutinized.

"Heavenly Dao" was first proposed as a concept in traditional philosophy. Lao Tzu took "promising" as the characteristic of "humanity" and "non-action" as the symbol of "heavenly dao", and put forward the heavenly Taoist concept of "natural non-action". Zhuangzi further developed this concept of "Heavenly Dao" that does nothing but is natural.

The Taoist idea of Heavenly Dao refers to the Tao to explain the content related to heaven, that is, the formation of heaven, the composition of heaven, and the gods who dwell in heaven.

The earth has been worshipped by people since ancient times. "The Book of Rites and Special Sacrifices" said: "The earth carries all things, the sky hangs like an image, the wealth is taken from the earth, and the law is taken from the sky, which is to respect the sky and kiss the earth, so the people are taught to repay the beauty." "The ancient philosophers believed that people must rely on the earth in order to survive, so they should be close to the land and repay the good. And the ritual method is only "burying the scab in the ground", that is, spreading the sacrifice on the ground or burying it in the ground.

Around the Zhou Dynasty, the god of the land was associated with the direction and the hierarchy was distinguished. During the Warring States period, Houtu appeared again. Taoism inherited the custom of land worship, and used the Tao to run through the earth and the mountains and rivers related to the land, forming the authentic part of its teachings, including the formation of the land, the direction of the land, and the gods and spirits related to the landform.

The pre-Qin thinkers all attached great importance to people, and the "Book of Shang" called "only the spirit of all things". However, Taoism mentions the status and role of human beings to the level of the Tao, heaven, and earth, saying that "the Tao is great, the heavens are great, the earth is great, and people are also great, and there are four major domains, and people live in one of them." Of course, Taoist thinkers also saw the weakness and fragility of human beings, and also had a critical attitude towards the unfairness of human society, and put forward the basic idea of "man is the law of the earth, the earth is the law of the sky, the heaven is the law of the Tao, and the Tao is the law of nature" to solve the basic idea of the injustice of man and human society.

Inheriting the ideas of Taoism, Taoism has put forward its own "humanist view," that is, a list of teachings with China's religious characteristics on the formation of man, the relationship between man and nature, and the relationship between man and God. The worship of ghosts has existed as early as three generations. The "Book of Rites and Rituals" says: "All those who are born between heaven and earth say their fate." All things are said to be broken when they die, and people are said to be ghosts when they die. ”

"Zuo Chuan" once recorded the words of the child, saying, "The beginning of life is said to be spiritual, both the spirit is born, and the yang is the soul", "The husband and the woman die strongly, and their soul can still rely on others, thinking that it is lewd." Therefore, there are evil ghosts and good ghosts, and there are rituals to drive away demons and disasters. Taoism inherited the ancient concept and worship rituals of ghosts, and formed the "ghost way" with Taoism, including the idea of people's fate after death, the formation and classification of ghosts, and the relationship between ghosts and people.

Naturally, in Taoist teachings, it refers to a characteristic or state of existence, movement, and change of the Tao. Taoism teaches in the name of Taoism and regards Taoism as the core of doctrinal thought. Starting from the Tao, from different perspectives, the concepts of simplicity, oneness, weakness, non-action, and indisputability are derived, and "nature" is also one of them. What nature describes is the nature and state of the Tao that occurs on its own, exists on its own, evolves on its own, and destroys itself without any coercion, without any external cause.

In the "Nature" chapter of the volume of "Tongxuan Zhenjing", the inscription of Tang Moxizi said: "Nature, the absolute name of the road, I don't know it, it's not otherwise, everything is the same, it has to be, but nature, if it is not capable, there is no reason to send, so it is said that nature is also." That is, nature is the most important characteristic of the Tao, and all things born in the Tao are natural without external forces. The concept of nature was first seen in the Tao Te Ching.

The twenty-fifth chapter of the Tao Te Ching says, "There are four great domains, and people live in one of them." Man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature. "The four are the Tao, the heavens, the earth, and the people. The Tao is natural, that is, it is natural. Early Taoism inherited Taoist ideas about nature.

"Lao Tzu Xiang'er Note" called "Nature, Tao also", "Natural, with the same name as the Tao, make more similar to the law, all the same law and Tao." Ge Hong's "Inner Chapter of Baopuzi" clearly pointed out that nature is the characteristic of the way of heaven, saying that "the way of heaven does nothing, let things be natural, there is no relatives and no negligence, and there is no other", and the change of all things is the characteristic of nature, "the one who changes is the nature of heaven and earth".

Some Taoist books quote some Taoist classics to connect nature with the truth of the Tao. The "Miao Zhen Sutra" says that "those who are natural are the true of the Tao", and "those who are natural in man can be natural, so the Tao can be obtained and passed", which means that those who have attained the Tao understand the natural characteristics of the Tao, and if they have to do it reluctantly, they will not be able to attain the Tao.

Wu Wei is an important concept in the Tao Te Ching. Taoism takes the Tao as its basic belief and believes that the Tao is non-action. Therefore, Wu Wei has become the basic understanding of Taoists about the operation of the natural world and the development of human society, as well as the basic attitude of human beings.

There are twelve references to non-action in the Tao Te Ching. Chapter 3 says, "If you do nothing, you will not be cured." "Wu Wei means to conform to nature and not act rashly. Taoist inaction does not mean that it does not seek to make a difference, but it only means that everything should be "in accordance with the heavens, in the nature of the place, and because of the hearts of people", and not to violate the "time, earth, and people's hearts", and act according to subjective wishes and imaginations.

"Zhuangzi" extrapolates inaction to the rule of emperors and sages, believing that "those who are quiet and tranquil, lonely and inactive, are peaceful and moral." Therefore, the emperor and the saint are resting", but the emperor should "take inaction as a matter of course", while his subordinates should be "promising". Wudou Midao inherited the idea of non-action in the "Tao Te Ching" in "Lao Tzu Xiang'er Note", believing that non-action is the nature of the Tao and not for evil. ”

"He places inaction at the highest place of heaven and earth, and of people. The later generations of the Neidan family said that the art of internal cultivation is based on non-action. The Inner Dan family calls the state of refining the gods and returning to the void after the Dan is completed as Wuwei, and the refining process is called Youwei. Taoism advocates the elimination of greed, indifferent to the clear will, not to force it, the basic desire not to detach from the social reality, to the whole body of the Tao as the goal, but the danger is to get rid of the blame, and finally reach the state of forgetting its form, no attachment, and natural inaction.

In this regard, the "Seven Signs" also explained from two aspects: one is to avoid harm first. Far from suspicion, far from villains, far respectful, far away. Be cautious of eating, be cautious of tongue, be cautious of trouble, and be cautious in fighting. Second, we must be able to understand astronomy, geography, and personnel, ghosts and gods, and timing. On the basis of an active understanding of nature, society and interpersonal relationships, students will be better able to learn the Tao and cultivate the Tao.

The epigram of the nine hexagrams on the Qiangua is "Kanglong, there is regret". Kang means high, and Kang Long is a dragon that flies too high. Having regret means having remorse, which means that the previous actions will bring bad to yourself.

Literally, a dragon that rises on the clouds, it rises to the highest and most extreme places, and it looks around in a daze, and there is no place to go up, and it cannot descend, so it is melancholy and depressed.

If people do things without careful consideration, they should consider the final outcome and consequences, as well as various possibilities and changes, which will lead to failures and tragedies or misfortunes. "Kanglong, there is regret" inspires us that we must know how to advance and retreat in everything we do, not only to move forward, but also to find a good way out for ourselves, otherwise there will be danger.

Liu Bang once asked Han Xin: "How many soldiers and horses do you think I can command?" Han Xin said: "Your Majesty can only command 100,000 troops." Liu Bang said, "How are you?" and Han Xin replied, "The more the merrier." The fundamental reason for Han Xin's final tragic death was that he did not know how to advance or retreat.

Therefore, we must not do anything too much, and the arrogant will inevitably invite trouble.

This is the second line of the kun hexagram. To be virtuous, first of all, we must have the three virtues of straightness, squareness, and greatness.

Straight. In the Analects of Yongye, it is said, "The life of a person is also straight." "Human nature comes from nature, and it is similar and simple, and it deviates from it because of all kinds of acquired habits. The innate nature of human beings is true and natural, and there is no ornamentation.

The "Book of Changes" Kun hexagram says that it is straightforward and righteous, and it is also righteous. The gentleman respects the inside and the righteousness outside. Straight is in terms of the inside, and Fang is in terms of the outside.

Big. In Mencius, it is said that fullness is beauty, and fullness and brilliance are great. Strive to do good, as for the full and accumulated, the beauty is in it and not waiting outside. Fullness and brilliance is said to be great, and smooth accumulation, and Yinghua hair outside, beauty in it, and smooth limbs, hair in the cause, then the virtue of the industry to the prosperity and can not be added.

If a person can be upright, benevolent, principled, and tolerant, according to this world, the gentleman will follow his natural nature and will be unfavorable.

The hexagram of the Nine Lines says: "Since God blesses it, there is no disadvantage." In many books, it is said that "from heaven" is from God's blessing, but this is not true. Heaven will not bless anyone.

When Confucius interpreted the Book of Changes, he said: "Bless, help." Heaven helps, Shun also, and man helps, believe. The letter is thought of smoothly, and it is still virtuous.

Confucius said that you mean to help. Heaven is willing to help those who obey the way of heaven, and people are willing to help those who are honest and believe in the good way. If we can be sincere, pay attention to credit, always remind ourselves to follow objective laws in what we say and do, do not act blindly, and do not have luck and opportunistic shortcuts, and usually learn from people with high moral character, good ethics, and strong behavioral ability, and take the initiative to keep up with them, everything will be fulfilled as desired, and there will be no blame. This is called "Since God blesses, there is no disadvantage!"

The meaning of the whole sentence is very clear: the family that accumulates good deeds and virtues will not be cut off from the good fortune of the family, and the descendants of the family will also inherit the good fortune. A family that often does bad things will often cause disasters to the family, and even affect future generations.

Xunzi said, "Accumulate goodness and become virtuous, and the gods are self-satisfied, and the sacred heart is prepared." "The ancient great virtue taught people to change their minds, and now people are called to adjust their mentality, start their hearts, and make their words, and they should think about it with good thoughts, when they save themselves every night, and they must not have the heart of harming and hurting others, and they must also think about the heart of helping people and forgiving others.

"There must be afterglow in the house of goodness, and there must be aftermath in the house of unkindness", which is also the inevitable result of the spread of family customs.

If a person has been influenced by a good family style since childhood, there will be a "law" to follow in life and life, stick to the heart and not be affected by external objects, the road of life will go better and further, and the family will become more and more prosperous.

The ninety-three words in the Thai hexagram say: "There is no peace, there is no return." Shameless. "陂 means slope. This sentence is to say that there is no flat land that does not become a hillside, and there is no one who goes and does not come back, and in the midst of hardships and hardships, we should stick to purity, and there will inevitably be good results.

Hard and chastity are two words, hard means the hardship and poverty of the external environment, and chastity is the gentleman's inner adherence to chastity. There is nothing wrong with a gentleman in maintaining the integrity of his heart and conduct in a difficult and impoverished environment. Confucius said: "A gentleman is poor, but a villain is poor." This is one of the biggest differences between a gentleman and a villain.

Although difficulties and hardships in life cannot be avoided, as long as we maintain a stoic and upright heart, we can transform them into a smooth road.

The inchworm is a larva of a moth, a bit like a silkworm, and it bends its body into an arch and straightens it so repeatedly, so that it can move forward. The body of such a thing as a dragon and snake is to be dormant in order to continue to survive.

If people want to do something in the world, they need this spirit of "bending and stretching". Submission is not the inferiority and cowardice of depression after failure, nor is it the arrogance and conceit after becoming famous, and there is no one in sight. This is the humble wisdom of avoiding the edge and waiting for the opportunity, and it is the attitude of being fearless, optimistic and confident. This is how we should be, and so we should be.

But in reality, there are many people who can stretch, but there are not many who can bow down and not complain when they are humiliated and frustrated. In the Tao Te Ching, it is said that "the song is complete, the vain is straight, the depression is profitable, the disadvantage is new, the less is gained, and the more is confused", sometimes bow your head and bend down in order to better raise your head.

No and Tai are all hexagrams on the Book of Changes. The hexagram of no is the intersection of heaven and earth, and the hexagram of Tai is the intersection of heaven and earth. In the Book of Changes, "communication" is a very important concept. "Jiao" has the meaning of "ventilation" and "combination".

The qi of heaven and earth does not communicate with each other, and all things do not give birth, which is the hexagram of the great evil. Only when the qi of heaven and earth intersects can all things grow and the world prosper. This is Daji. This enlightens us that we must learn to communicate in everything we do.

When communicating, pay attention to the object and situation of the communication, and the content of the communication should be equivalent to the knowledge level of the other party.

Confucius said: "Above the middle people, you can speak also, below the middle people, you can't speak with the people", "You can talk with the words but not with the words, lose people, you can't talk with words, lose words, and a gentleman does not lose people, and you don't lose words." In layman's terms, it is to face different people, say what should be said, don't say what should not be said, "advice and good way, do not stop, do not humiliate yourself".

The way of heaven, the way of the earth, the way of ghosts and gods, and the way of man can be said to be all in the word "humble". The humble hexagram is the only hexagram in the Book of Changes.

The top of the hexagram is Kun, and the bottom is Gen. Gen is the mountain, Kun is the earth, the mountain is tall, but it is underground. In the lowly, it contains its nobility, bowing to the subordinate, putting others before oneself, so the humble hexagram symbolizes modesty and humility.

Lao Tzu's "Tao Te Ching" said, "The good is like water, the water is good for all things without fighting, and the evil of all people is better than the Tao." "In Taoist theory, water is the best and softest, the water is dense and dense, the small is silent, the huge is turbulent, and there is no dispute with people but it contains all things. Water has the virtue of nourishing all things, it enables all things to get its benefits, and there is no contradiction or conflict with all things, and the way of life is nothing more than this.

Maintaining a humble attitude is of great benefit to us in dealing with others. If you cultivate modestly, you will not be irritable or impatient, and you will be happy and comfortable all your life.

Jian is the thirty-ninth hexagram of the Book of Changes, the original meaning is lameness, and by extension, it is difficult, dangerous, and inconvenient. Nine times out of ten, life is unsatisfactory, and everyone will experience a time of "uneven luck and bad fate". In the face of the congested road, the Book of Changes tells us to learn to "reflexively cultivate virtue".

Mencius said: "Those who cannot do anything will seek their own self, and their bodies will return to them." It means that when a gentleman encounters difficulties, he must first examine himself to see if the difficulties are caused by himself, or think about how to resolve the problems, which is the reflexive cultivation of virtue mentioned in the hexagram.

Orthodoxy means to put yourself in the right position, sit firmly, and sit upright. Condensation, "condensation" is to condense the spirit and discover wisdom. "Life" is the fate of people. Therefore, the right position means that a gentleman should put himself in a correct position, be upright and steady, gather his spirit, and discover wisdom, so as to complete his life mission and realize the highest value of life.

How can we be the masters of our own destiny? The core is the need to be "positive." "Positive" is the connotation of morality, it is for partiality and evil, if the character deviates, then the position must not be stable. That's why we need a decent and upright person to be in the right place.

But what is the standard of righteousness? In fact, in Chinese society for thousands of years, it has been condensed into a universal standard -- that is, benevolence, righteousness, propriety, wisdom, and faith.

Therefore, the positive condensation must begin with self-cultivation. "University" cloud: "From the Son of Heaven to the common people, all of them are based on self-cultivation." "If you know self-cultivation, you will know that you are in the right position.

Now there is a saying that people should be dissatisfied, and dissatisfaction with reality is the driving force of social development. This argument is easily echoed by young people who are not deeply involved in the world, because most of them have pursuits, not satisfied with their own circumstances and current situation, and have pursuits, hoping that their circumstances and lives will be better. As a result, they believe that dissatisfaction drives the development of society.

However, anyone with a little experience in the world knows that there are all kinds of people in the world, their dissatisfaction is the same, and their ideals and pursuits are often very different. So, human dissatisfaction is only a superficial phenomenon, and the focus of the problem is what to disagree with and why, that is, dissatisfaction depends on something deeper.

Some Taoists enter the Tao because they are frustrated in their pursuit of fame and fortune or their pursuit of love in secular society. Among these people, it cannot be said that there are no talented and capable people, but because their desire to chase has not been curbed, they are still pretentious in the Daomen, dissatisfied with the teacher, dissatisfied with the rules, dissatisfied with the income, dissatisfied with the life of the Daomen in the morning and dusk, and are full of sorrow and complaints.

Such a 'dissatisfaction' is only a reflection of his worldly desires in the Daomen. I am afraid that no one in the Daomen will approve of this dissatisfaction except for the person himself, or think that this dissatisfaction will promote the prosperity of the Daomen's cause.

Although some Taoist disciples do not have obvious desires to pursue, they overestimate themselves, are self-righteous, and do not meet talents, and always think that the master has treated him badly, Benguan has treated him badly, and the Taoist sect has treated him badly. They are dissatisfied with their surroundings, dissatisfied with the Daomen, and they talk strangely and tell right and wrong, so they are either debauched and unruly, and do not abide by the rules.

Or they may turn things upside down and create chaos, or they may cause trouble out of nothing and make trouble. Such a "dissatisfaction" is also a reflection of worldly desires in the Daomen. In the Daomen, apart from the person's own self-appreciation, I am afraid that no one will appreciate it, or approve of this dissatisfaction, and no one will think that this dissatisfaction will promote the prosperity of the Daomen's cause.

So, is this to say that I am against all "discontent", no. From "dissatisfaction" to "fullness", from "fullness" to new "dissatisfaction", and from new "dissatisfaction" to new "fullness", life and breath are endless, that is the manifestation of the way of heaven.

The moon goes from lack to round and from round to short, the sun rises in the east and sets in the west, from black to bright, and from bright to black, and the clouds change from sparse to dense and from dense to sparse, all of which are manifestations of the "fullness" and "dissatisfaction" of the heavenly way.

The transformation of society from low to high, and wealth from scarcity to abundance, is also a manifestation of such a heavenly way from "dissatisfaction" to "fullness". People's transformation from ignorance to maturity, and knowledge from superficial to abundant, are also manifestations of such a way of heaven from "dissatisfaction" to "fullness". Dissatisfaction is the way of heaven, and fullness is also the way of heaven, and from dissatisfaction to fulfillment and from fullness to new dissatisfaction are all heavenly ways. The question is how we understand and act in such a heavenly way.

Only dissatisfaction and fulfillment that conform to the way of heaven can be beneficial to oneself, to society, and to the Tao. Otherwise, the result can only be harm to oneself and others. In this sense, dissatisfaction that conforms to the way of heaven is useful to people and can become the driving force for a person to strive for progress and do the way for heaven. Dissatisfaction that does not conform to the way of heaven is something that harms others and oneself, and ultimately buries oneself, destroys oneself, and brings losses to society.

The "dissatisfaction" that conforms to the way of heaven has "desire", but it is not the "desire" of pursuing personal interests, but the desire to serve the country, the people, and the religion.

In the final analysis, "dissatisfaction" that does not conform to the way of heaven is an individual's "desire". Although the performance of "desire" is different in different people, some people are lust for power, some people are lust for profit, and some people are lust for appetite, alcohol, lust, etc., in the final analysis, they are just seeking a little profit for themselves.

The Tao Te Ching has long taught us: "There is no greater misfortune than discontentment, and there is no greater blame than desire." Therefore, contentment is always sufficient", "contentment is not humiliating, knowing that it will not die, and it can last for a long time". These ancient sayings are familiar to us, and they are also mottos that warn us to overcome and even eliminate "desires" that do not conform to the way of heaven.

People often criticize this sentence of the Tao Te Ching, saying that it will lead people to "the path of negative retreat", as if people are a "wooden man" without dissatisfaction and desire. In fact, this is a misunderstanding of lack of analysis. It is inevitable that people living in society will inevitably have fame and fortune. There will be those who do the way for heaven, and there will also be those who do the way against heaven. The difference between them lies in a person's pursuit, which is reflected in a sense of proportion.

The Tao Te Ching says: "Who is the name and the body? Who is the body and the goods, who is the disease who gets and who is the death, and who loves the love will be expensive, and if the treasure is too much, it will die." It can be seen from this that Taishang affirmed the "name", but could not "love it very much"; affirmed the "goods", but could not "hide more". People who can do the right thing for heaven are dissatisfied with the status quo and make achievements, but they will not love and hide much, because they do not pursue famous goods as their goal, and of course they will not be humiliated or cause trouble.

Some people who chase fame and fortune, they are insatiable, unscrupulous, despicable and ugly, the more the better, and the result can only be burned by "famous goods". If these shameless people can become "wooden people", the world may be a little more peaceful.

The Heavenly Way of Rewarding Diligence is taken from the hexagram "Tianxingjian, the gentleman is constantly striving for self-improvement" and the "Book of Heaven" "Heavenly Way rewards diligence", showing the true meaning of diligence and reversing life. "Authentic reward for goodness" comes from the hexagram "Terrain Kun, the gentleman carries things with virtue", which means to help others do good deeds and turn evil into good fortune.

In the Spring and Autumn Period, Zhao Dun saw a person who was about to starve to death in Pengsang, and hurriedly gave him food. The hungry man only ate half of it, Zhao Dun asked him why, and the hungry man said that he wanted to leave the food for his mother. Zhao Dun took pity on his filial piety and let him eat as much as he wanted, and prepared a basket of rice and meat for him.

Later, Jin Linggong attacked and killed Zhao Dun, and in the fight, a warrior of Jin Linggong suddenly turned against Zhao Dun and rescued Zhao Dun. Zhao Dun wondered why he did this, and he replied, "I am the hungry man from the time of the year." When Zhao Dun asked his name again, the warrior retreated. It turned out that the hungry warrior was named Lingyu, one of the famous knights of the Spring and Autumn Period.

In the continuous play of Confucianism, the word humanity has been given a higher humanistic meaning. People should be sincere, do things like being a man, learn to be a man first, and then learn to do things.

When Yan Shu was a teenager, Zhang Zhibai recommended him to the imperial court in the name of "prodigy" and summoned him to His Royal Highness. When Yan Shu saw the test questions, he said, "The minister has done such a question ten days ago, and there is a draft, please choose another test question." Song Zhenzong appreciated his honesty very much, so he gave him "Tongjinshi background".

After entering the court, there was nothing in the world at that time, and hundreds of officials were allowed to choose a place to feast and drink, and the courtiers and doctors at that time had their own banquets. Yan Shu, on the other hand, was at home studying poetry with his brothers. One day in the palace, the prince was selected as a speaker, and suddenly the emperor took office. It turned out that the emperor thought: "Recently, I heard that the ministers of the pavilion are all feasting and drinking, and only Yan Shu and his brother are studying behind closed doors. ”

After Yan Shu took office, he had the opportunity to meet the saint, and the emperor informed him of the reason for appointing him in person, Yan Shu's language was simple and uninhibited, saying: "It's not that I don't like to have fun as a minister, it's just that my family is poor and has no money to go out to play." If the minister has money, he will also go to the banquet, but he can't go out because he has no money. Because of this, the emperor admired him even more, and his favor deepened. After Renzong ascended the throne, he was able to make great use (

If you want to avoid letting your life drift away, you need to rely on enlightenment and cultivation. Only by turning into a human body can we have more opportunities to practice. Animals have to eat and drink all day long, both to find and catch food, and to be on guard against being eaten by other animals. After eating enough, you will make friends and raise children, and you will not have the time and opportunity to practice, let alone hear about Buddhism and enlightenment. On the surface, the lifespan of the animal path is shorter than that of the human path, but as long as you enter the animal path, it is not easy to get out. Slightly larger animals generally need to turn around for about 500 generations to come out in the animal path, or 10,000 years. Those small microorganisms and the like may have to stay in the animal tract for hundreds of millions of years.

Hungry ghosts and beings in the Hell Realm are even more miserable, and they only suffer from torture and sin, and they are suffering in horror every day, let alone cultivating. A day in the Hungry Ghost Dao is a humane month, and the shortest lifespan of the Hungry Ghost Dao is a thousand years, which is equivalent to 10 million years of humanity.

A slightly longer lifespan is equivalent to hundreds of millions of years for humanity. One day of the Path of Hell is about 2,700 years of humanity, and the shortest life span is 10,000 years, which is equivalent to one billion to trillion years of humanity. But life is only a hundred years, and compared with the time of living in the three hungry roads, it is simply a moment, so it is rare to say that the human body is rare.

The lifespan of the Heavenly Dao is also very long, and the lifespan of the "Tushitian" alone is 5.67 billion years. The speed of cultivation in the Heavenly Dao is far less fast than the cultivation in the Human Dao. The world is bittersweet, good and bad. Celestials and people are all wishy-washy, whatever they want, all kinds of ready-made, enjoy every day, do not think of transcending the Three Realms, of course, it is not easy to practice diligently.

There is a world called "Beiju Luzhou", where the life expectancy of people is 1,000 years old, and it is precisely because everything is ready-made, everything goes well, and they never think about leaving the Three Realms, so they do not believe in the Dharma, so that world has nothing to do with the Dharma.

From all angles, only humanity has easy access to the Dharma, but humanity has a very short lifespan in comparison. The Buddha said in the Great Nirvana Sutra: "There are six difficult places in the world to be encountered, what are the six? The first is that the Buddha is difficult to meet, the second is that the Dharma is difficult to smell, the third is that kindness is difficult to give birth, the fourth is difficult to give birth to China, the fifth is the rare human body, and the sixth is the difficulty of all roots.

Therefore, it is said that the human body is rare and has been obtained, and the Dharma has been heard of now. Therefore, practitioners should have a sense of urgency, and must not waste their lives with the slightest slackness. Only those who have experienced death and survived and those who have certain magical powers know a little about the mystery of death. Whether we look at it from the Buddhist principle of "immortality and immortality" or the scientific principle of "material immortality", it can be argued that life is immortal.

The death of the appearance of life is a phenomenon of the temporary separation of yin and yang. The spirit body is the true self relative to the physical body, and the physical body is the house and the shell. However, in relation to nature, the spirit body is not yet the true self, and the spirit body is only the energy shell of the feminine nature of the true self, and the nature is the immortal true self.

The spirit body involuntarily drifts in the cosmic space, and with the karma you created in your lifetime, it enters another masculine shell, and a new life is born. After reincarnation, you may be a human, a mouse, or a small grass. If you were particularly fond of pet dogs and cats during your lifetime, you may turn into cats and dogs by karma, unless you are a fully enlightened person.

The soul is a group of light with feminine energy, which is called the soul by the folk. The Buddhist term for this is called the "eighth consciousness," or "alayya," which is a kind of consciousness with a feminine energy and no masculine entity. Therefore, it is invisible to the naked eye, only to those who have the ability to see it. When the soul leaves the body, it can see its own body and what the people around it are doing. At this time, it is no longer possible to communicate with them, and the soul cannot be heard because there is no masculine voice. At this time, the soul is freed from the bondage of the body, and it is very relaxed and comfortable, and it is relieved.

It is a great relief for those who have suffered from illness in their lifetime. The out-of-body soul does not take away the physical disability and suffering in the slightest, but it still carries some information about the illness of the past life. In the first few days after leaving the body, the soul doesn't even know it's dead. All the body, mouth, and mental karmic causes that have been created over many lifetimes, as well as all the habits that have been developed over many lifetimes, are stored in the eighth consciousness, and the soul will carry this information wherever it is reborn.

Because spirits are feminine substances, feminine substances are penetrating, so spirits can pass through the body and objects and feel very relaxed. Generally speaking, the soul of a human being is called a "ghost", the soul of an animal is called a "demon", the soul of a small plant is called a "monster"; when sentient beings have cultivated to a relatively high level, have a great deal of energy, but have not yet become enlightened, and the psychological consciousness of the soul is like a deviation from the extreme, then it is called "demon".

This is what we usually call demons, demons, ghosts, and monsters. For a long time, people often felt confused and frightened because they did not know them and could not see them with the naked eye, but the sixth consciousness sometimes felt them again, and those who had heavenly eyes sometimes saw them. Actually, they are ordinary beings just like us, but we don't know about them. We are masculine beings, they are feminine beings, and it is not easy to communicate with each other, so fear arises. Ghosts have five links, but they don't leak all of them, so ghosts know almost everything about our world, but they are more confused in terms of truth, and they have also preserved various habits for many generations.

In fact, they are in the same body with us all the time, and there should be nothing to be afraid of. Our human body and spirit are inherently yin and yang, and they are interdependent.