Author: Mo Xiu Jiuli

This article was originally posted in the post bar "Daomen Law Bar", and was organized at the invitation of the author to do an extra.

In Volume 11, Chapter 84 "Regret or Not Regret", Confucian Xiu expressed his plan for the future through Shui Yunshan's mouth, reversing the image of adultery in the past, which began to be a little interesting.

Here's an excerpt:

Shui Yunshan said: "Senior Brother Jiang, you should have heard of it, why did the spirit treasure disappear after the Wei and Jin dynasties?

Shui Yunshan continued: "In the rumors, it is said that this is the world of the end of the law, but where does the world of the end of the law come from? Of course, I can't say these questions clearly, but is there a possibility that it is because the authority of the Son of Heaven is not there? The Son of Heaven is the son of the Heavenly Dao, but he cannot take charge of the life of the heavens, could this be the way against the sky? Since the Middle Tang Dynasty, the authority of the Son of Heaven has been reduced, and he is called the lord of the world, but he is actually a wooden puppet, and everything acts in accordance with the will of the Daomen, especially after the Ming Dynasty was established, it is even more unworthy of the name. ”

Shui Yunshan said: "I have never denied it, this is a speculation, I just said, this is just a possibility." But if it's possible, do we need to try it? And I don't think it's a possibility. Xuanyuan, Fuxi, Shennong, Shaohao, and the Five Emperors became holy, how could they have used their trust? Further down, before the Ancestor Heavenly Master established the Sect, which immortal god relied on faith to soar? What is trust? Why does Heavenly Court need the lower realm to pay trust? What do they do with trust? Have you thought about these questions, Senior Brother Jiang?"

Excluding the method given by Confucianism later, that is, to restore the authority of the Son of Heaven, according to Shui Yunshan's question, according to this article, other online articles, history, politics. Try to give a guess.

Where does the world of the end of the Dharma come from?

In the "Immortal Hu" written by the wandering toad, the world of the end of the law comes from the severance of the Great Dao, and the Great Dao in the universe is either occupied and siphoned away by other universe ancestors, or taken away by the ancestors of this universe to open up a new world. The Great Dao only left seeds, which were not enough to support the collapse of the universe. In reality, it is similar to "class solidification", such as the "uselessness of studying" theory formed due to the difficulty of finding a job.

In the "Douluo Continent" written by the Tang family's three youths, although it is not written about the end of the world, according to Douluo's upgrade, the soul ring is needed - the 100,000-year-old soul beast in the forest and the sea is killed and captures the soul ring, it can be guessed that in a few years, there will be no more 10,000-year-old soul rings in the Douluo Continent, or even more than a thousand years, and the soul master will no longer be able to upgrade.

According to the author's reading records, the source of the world of the end of the law is nothing more than "class solidification" and "entropy increase". If there are other ways, you are welcome to add.

Shui Yunshan's first question: Lingbao is extinct. Based on this, it can be guessed that before the Wei and Jin dynasties, the main way of cultivating immortals was resource-based cultivation of immortals, and the monks before the Wei and Jin dynasties used all the resources. Today's powerful magic weapons are basically made before. However, with the resources required to cultivate immortals, too many resources are needed, resulting in the depletion of resources on the earth. It is no longer possible to create a powerful magic weapon, let alone use the magic weapon to cultivate immortals.

Xuanyuan, Fuxi, Shennong, Shaohao, and Zhuan, the five emperors became holy, how could they have used their trust?

This description is even more interesting. The sanctification of the Five Emperors is limited to the author's limitations, and not all of them can write about their contributions. Emperor Xuanyuan's main contribution was to eliminate demons and unify them, and the others were his subordinates Cangjie who made characters and Luozu made silk. Fuxi plays gossip, and Shennong tastes herbs. These are all things of great merit, and it can be guessed that in the beginning, the main thing to cultivate immortals was merit. There is also a corresponding description in "Hug Puzi": "If a person wants to be immortal, he should establish three hundred virtues, and if he wants to be immortal, he should establish one thousand two hundred virtues" (from Chapter 5 of Volume 7 of this book)

"Hug Puzi" was written in the Eastern Jin Dynasty, according to which it can be guessed that before the Wei and Jin dynasties, the main way of cultivating immortals was to cultivate merit and magic weapons, and it was originally to cultivate merit.

If you want to know what the world of the end of the Dharma is, you need to know what the world of the Dharma is. Once the world of the Dharma is clear, then the Dharma can be inferred from this.

The author believes that the world is understandable, and the author believes that all the immortals in the book are ascended by people on the earth. Based on this, the author makes the following assumptions.

In the beginning, the Terran heroes did all kinds of things for the benefit of the people, such as making fire, making houses, and making words. A large amount of merit power was generated, and the ancestors of the human race learned the method of cultivating immortals with the help of merit power in ignorance.

With the further development of the number of immortal cultivators, the human race learned the method of cultivating immortals by using all kinds of spirit stones, spirit grasses, and magic weapons, and reached its peak before the Wei and Jin dynasties.

With the depletion of spirit stones, the decline of immortal cultivation is also inevitable. But at that time, it was still feasible to cultivate merit, so there was a way to write the merit in Hupu Zizhong.

The problem with making merit is that the merit is concentrated on the person who did it first.

Analogous to hybrid rice, which is beneficial to the country and the people, if this world can cultivate immortals, then Yuan Longping can undoubtedly become an immortal through this. But then the problem came, the people who did this after Yuan Longping, it is estimated that everyone is not clear.

Therefore, after the merit power is cultivated, it will only be most obvious to his initiator, and others cannot cultivate immortals according to this. This is a bit similar to "Three Thousand Avenues, Choose One Path" in "Immortal Hu". Something like "The person who got on the bus closed the door"

What is Credibility?

Faith, the power of faith. This is similar to the description in Tomato's "Panlong", and the power of faith can help the gods cultivate. It depicts that the main god can occupy the vast majority of the power of faith, while other gods can occupy only a small part of it.

Originally, Ascension relied on merit to cultivate immortals, but why is there no merit now?

What does the fairy world want to do with faith?

Could it be that faith is merit?

Judging from Zhao Zhiran's performance when he met the Lord of the Green Mountain, Zhang Laodao. Even at the beginning, Zhang Laodao didn't understand Zhao Zhiran's merit cultivation method. But at that time, after Zhang Laodao observed the merit power inner pill, judging from Zhang Laodao's performance at that time, he should also understand that Zhao Zhiran cultivated merit power.

If Zhang Laodao can understand, then what about other people in the Dao Sect? Even if others don't understand, they should still understand the cultivation method of merit power.

Then, even if Confucianism does not have a second rope magic weapon, it is very possible to understand the cultivation of merit power.

Why, then, do other people not practice merit?

Based on this, speculation is made about the historical changes in the cultivation methods of the Daomen today.

In ancient times, merit soared. Later, merit was added to the magic weapon, which was also the era of the most ascension, and then a small amount of merit was ascensed. Later, because the three thousand avenues were occupied by the previous patriarchs, the merits were mainly supplied to the previous patriarchs to practice (similar to the merit power of the Junshan Temple could only be attributed to Zhao Zhiran, and the second abbot Jin Jiu could not use it), and it was difficult for later Taoist priests to use the merits to soar again.

So the previous ascended patriarch, on the one hand, practiced for merit (faith in the eyes of Taoist priests), and on the other hand, for the sake of promoting younger generations. The method of conferring the Taoist priest was adopted, the Taoist sect provided faith, and the ancestors passed down some divine power to help the Taoist priest practice (similar to the divine soul ring of "Douluo Continent").

The problems that Zhao Zhiran encountered after practicing

Zhao Zhiran's current practice is mainly limited by three aspects:

The first is merit, which is mainly the accumulation of quantity.

The second is the official position of the Ten Directions Jungle, which can provide Zhao Zhiran with the next stage of cultivation.

The third is to confer the urn, which can provide Zhao Zhiran with spells against the enemy.

Only after writing here did I realize that Zhao Zhiran's restrictions were not a problem at all for another person.

Sure enough, as another Taoist friend said, could it be that Emperor Jiajing was a great monk in the Dao realm?

The world of the end of the law, in practical terms, should be the development of human society has encountered a scientific and technological bottleneck.

Therefore, if the first industrial revolution and the second industrial revolution can be carried out, these are the things that really have great merit. That is, through the conventional routines of literature, the development of science and technology.

Only by developing science and technology can the number of human beings increase substantially, the power of merit increases, and the power of faith increases, so that more Taoist priests can ascend. Then, go to the alien colonization and increase the population. Only in this way will the Taoist priests be able to ascend more and more, and they no longer need only faith.

The reply of the Taoist friend in the post bar is also wonderful, and the excerpt is as follows:

Faith is merit, so two main points can be deduced

First, merit must be known in order to obtain merit power, if you are silently doing things to benefit the people of the world, but no one knows about it, then even the greatest merit will not have merit power.

This knowledge does not have to be clearly understood, as long as you are ignorant or even unconsciously associate the secondary merits with you, you will continue to gain merit power.

So to believe, if you believe, whether it is really your merit or not, it will associate the merit with you, that is, the merit will be obtained by you.

This leads to the next point

Second, merit can also be stolen, the so-called merit of greed, even if everything is not done by you, as long as you make others believe that you did it, the merit is yours.

This deduces the theoretical basis of Confucianism, that is, to use the prestige of imperial power and imperial power to covet the merits of the world as one's own, so that the common people truly believe that all the benefits come from the emperor, then the emperor can naturally obtain a steady stream of merit, that is, trust.

In the same way, the same is true of the dispute between Buddhism and Taoism, your Taoist believers believe in the Three Qings, and the believers in my Buddhism believe in the Buddha, as long as the believers truly believe that all the gifts come from the Three Qings (Buddha/God), then they will be able to gain merit, regardless of whether those good deeds are done by them or not.

The above is the contribution of Tieba Daoyou: liuzhimin9602

Divergently, merit and faith may be interdependent, and the amount of faith generated (Buddhism is the power of willingness) will be generated at the same time. There is a practice of merit, and at the same time, it generates faith in the heavens.

On the other hand, the appearance of immortals to earth also consumes a lot of faith.

And since a certain time, the monks have changed the practice of merit to a more convenient way to absorb the aura of heaven and earth. This has led to a de facto decrease in trustworthiness, which is now required for conferring and ascending, perhaps a rule that was later enforced by the Heavenly Court in order to ensure the survival of a minimum level of trust.

In this case, it means that there is actually no spare energy for the immortals to manifest in the lower realm.

I tend to say that this "Innate Merit Sutra" and the green rope are a temptation, a regular temptation from heaven to the lower realm, because it cannot be directly manifested, so through the green rope to let go of this set of exercises that have long been lost. I think the end will be that Zhao Ran's faith will become abundant again after his ascension, and he himself will be able to teach the merit cultivation method by his own Nether Realm Manifestation, and make merit cultivation the mainstream of this world again.

The above is the contribution of Tieba Daoyou: Black Feather HIME

I feel that faith and merit are not the same thing. Faith is the heart of belief, is to worship the gods such as God, the essence is idealism, to believers from the heart to believe will give birth to faith, there are Jiuzhou Pavilion statues and the like can be stored, otherwise it should be dissipated out of thin air, of course, like the battle of the Red Plains in the soldiers' faith to the Buddha treasure that can be used directly on the spot. As long as there is a cause (good deeds occur), there must be an effect (merit), that is, the objective existence of materialism, economic reform, scientific progress, which are directly related to the birth of merit, helping to correct the bones (entering the practice) killing the thief (stopping the ge) and helping to ascend (even if it is a monk).

It is the attribution mechanism after the merit is born, whether it is to take the whole or divide the big and small according to the involvement, or the other things that I didn't think about clearly The greedy merit upstairs is quite open-minded.

In addition, the use of Heavenly Court's credibility is actually not (relatively) important, the point can be that Heavenly Court does not have so many places to compile Heavenly Court, and all of them have thousand-year-old kings and eighty-thousand-year-old tortoises, so they have to use credibility to limit the number of ascendants

The above is a post bar Taoist friend: mud counts as an egg contribution

Note: Because the exploration of the world by the Eight Treasures is still shallow, this article does not represent the views of the Eight Treasures and has nothing to do with spoilers.