The room was quite nice.
Although this middle room is the worst in Tongde Building, there is something wonderful inside.
As soon as you enter the room, there is a small table in front of you. It is fully equipped with all kinds of wine and tea sets. There are landscape paintings hanging on both sides, which is a bit elegant. In addition, there are bookshelves with various things. Few books.
There are official books such as "Tai Chi Illustrations" from Bailu Cave, "Renyi Zhenglun" from Guozijian, and other miscellaneous books such as "Leo Zhou Miscellaneous Notes" and "Jin Yong's Past Stories".
The room is divided into two areas, separated by a screen in the middle, and the bedroom is at the back. The brocade couch and silk quilt are also carefully selected. You can tell at a glance that they have been carefully considered.
Su Che sat quietly in front of the desk, took a copy of "Renyi Zhenglun" from the bookshelf and flipped through it.
Today’s Confucianism, in terms of its roots, originated in the Middle Ages.
At that time, hundreds of schools of thought were contending, and one of them was called Confucianism. It is said that the ancestor of Kaifeng was once a member of Xuanmen, and he once went to Xuandu Palace to ask questions.
However, he believed that the Taoist method had inherent flaws, so he carved out a path for himself and became a Confucian sect.
Later, the sun and the moon changed, time flew by, the theory of hundreds of schools of thought gradually disappeared, and Confucianism became the mainstream thought in China.
This book "Ren and Righteousness" is about the most fundamental insistence of Confucianism, the two words of benevolence and righteousness.
This book compiles the interpretations of the words benevolence and righteousness by successive scholars in the Imperial College. One of them attracted Su Che's attention with his article.
The author of this article is named Li Zun. His article compares the ideological differences between Confucianism and Buddhism and Taoism.
According to him, since he studied at the Imperial College, his cultivation has been increasing day by day, and he has been hardening himself every day. However, whenever he saw the word benevolence and righteousness, he always had a doubt.
Why did the ancient sages and sages come up with these two words?
He said that in ancient times, Buddhism and Taoism were prosperous. The immortal Buddhas of these two families emerged in endlessly, with superb magic power and subtle teachings. Why did the sages still mention the word benevolence and righteousness?
So Mr. Li Zun crossed the East China Sea in the east, went to the poor and desolate south, and reached the Buddhist Kingdom in the west. He surveyed the prosperous places of Xuan and Buddha, and finally he came to a conclusion.
The reason why ancient sages talked about benevolence and righteousness was to make up for the shortcomings of Buddhism and Taoism.
Taoism talks about morality, and Buddhism has cause and effect.
The immortals of Xuanmen seek transcendence, even from heaven and earth. The common people in this world have more roads than others, and they have less. To nourish but not to use.”
Even though Buddhism has the great wish to save all sentient beings, to it, all sentient beings are just one of the six paths of reincarnation, and such a kind of sentient being is just a name and matter in a cage that needs to be broken.
People and things are important to these two families, but not entirely important.
The important thing is the practitioner. If the word "cultivation" is taken away, the person will not be important.
Because of this, there are great sagesTake the word benevolence and righteousness. "The benevolent love others." The so-called benevolence is aimed at the common people, who are the most common but most ordinary people in the world.
After Su Che read this, he suddenly had some ideas in his mind, and silently urged Qingdi Baoyuan to appear in Dongji Hall.
As layers of Yang He Qi spread, Su Che looked at the huge alchemy furnace in front of him. This Dongji Hall was indeed a holy place for cultivators.
"Little Saint."
Qi Ling Changle stepped forward to pay his respects.
"Yes."
"Is the little saint here to find the ghost cultivator? These are the notes he compiled before."
Chang Le pointed. , and found that there was a thick pile of notes next to the East Pole Hall's Jade Seat.
Su Che walked over and opened a few books to read. Previously, I transformed into the Beimang Ghost Ancestor, and asked Huang Kou to write down the Beimang Dharma he practiced on weekdays, and to make notes on his insights. It seems that Huang Kou worked hard on weekdays.
"Where is Huang Kou?"
"Report to the little sage, because the sage has asked me to choose auspicious times to restore some divine forbidden areas. Recently, I am working on restoring the Twelve Yuan Chen divine forbidden areas, so that I can He went there to help."
Su Che picked up one of the notebooks and looked through it slowly.
The scrolls written by Huang Kou record the various Taoist techniques passed down from the Beimang Ghost Ancestor Palace, as well as some of his insights into the way of the sword.
This can be said to be a summary of his cultivation career by this fifth-grade ghost cultivator. Although many of the descriptions have a very personal color, they can also be used by Su Che to complete his own understanding of the Tao of Taiyin. understanding.
Not to mention that Huang Kou himself is a master of swordsmanship. His sorting out and mastering of sword energy allowed Su Che to further his understanding of the Taiyu Abi Sword.
Use the sword intention to activate the sword energy, the sword energy condenses into evil spirit, the evil spirit condenses into the sword fetus, and the sword fetus re-raises the sword intention.
Su Che gained a systematic understanding of kendo practice through these notes.
The first step in sword cultivation is to understand the meaning of the sword. Then use sword intention as the foundation to develop sword energy.
The sword energy condenses and turns into a sword spirit, and then the sword spirit is cultivated and condensed into a sword fetus.
This is a process of continuously refining and accumulating sword intent.
The reason why my Taiyu Abi Sword is always just a hair's breadth away is that, in the final analysis, my sword intention is still not pure enough. Even though I have managed to form a sword demon, I am still short of it.
In the future, I will know the direction of my efforts.
Su Che collected all these manuals into the Nine Songs of Yinquan.
"I came to see you today because I actually have other things to do."
"Please tell me, little saint."
"If I want to be in Lingyuan How much can you produce per acre if you plant rice?"
Chang Le pondered for a moment.
"Dare you ask the little sage what rice is and what yield per mu is."
That's right.
Su Che remembered that Chang Le was Qing Emperor Ling Weiyang’s right-hand man back then., I guess he usually takes care of the spiritual roots of heaven and earth. If you ask him about the precautions required when building trees and whether to raise fire spiritual birds on hibiscus trees, he will definitely be able to talk about it.
As for rice, who would plant it in Qingdi Baoyuan.
"I want to carve out a place in the spiritual garden and house some people there." Su Che asked Changle: "Is this feasible?"
"I don't know, little saint. How many people do you want to accommodate?"
Chang Le frowned: "If the Ximu Divine Forbidden City is raised in the Lingyuan, no matter how many people can be accommodated..."
" Ximu Shenjin is not good, my idea is to have a long-term resettlement, and it is best to deal with birth, old age, illness and death."
If it is just to simply move people, Ximu Shenjin can naturally do the job and move people first. Put it inside and then put it out when you get it somewhere.
But Su Che's idea is to open up a separate pure land in the Qingdi Treasure Garden.
"If all the palaces in Baoyuan were complete back then, it would indeed be like a cave to accommodate a large number of people. Based on the current layout, it is indeed almost meaningless."
Changle explained Said: "This is like the growth of trees. Not only water and soil are enough, but also enough space, sun and moon. Some tree species like shade, and some tree species love sun. It is simple to introduce people into Baoyuan, but It is really beyond the little saint's ability to let them live and work in peace and contentment."
Su Che thought for a while and took out a small bag from his pocket.
"Then the next best thing is to try the seeds here for me first. If they can survive in the spiritual garden, then help me plant them."
" Is this rice?"
Chang Le looked at the small bag in Su Che's hand curiously.
"It's just some whole grains."