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 the wine and tea sets. Landscape paintings are hung on both sides, which is a bit elegant. In addition, there are bookshelves with many books.
There are official books such as "Tai Chi Tu Shuo" from Bailu Cave, "Benevolence and Righteousness" by 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 down 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 Confucian.
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 all the great 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 increased day by day, and he has trained himself every day. However, whenever he saw the word benevolence and righteousness, he always had a doubt.
Why did the ancient sages and sages of that time 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 one after another, with superb magic power and subtle teachings. Why did the sages still mention the word benevolence and righteousness?
So this Mr. Li Zun crossed the East China Sea in the east, went to the poor and desolate south, and went to 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 actually to make up for the shortcomings of Buddhism and Taoism.
Taoism talks about morality, Buddhism talks about cause and effect.
The immortals of Xuanmen seek transcendence, even from heaven and earth. The common people in this world have too much Dao but not too much, and too little for others. It is really "working without relying on it, nourishing without using it".
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 sentient beings are just names and forms in a cage that need 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.
It is for this reason that some sages held high 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 thoughts 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."
Changle, the spirit spirit, stepped forward to pay his respects.
"Um."
"Is the little saint here to find the ghost cultivator? These are the notes he compiled before."
Chang Le stretched out his hand and found that there was a thick pile of notes next to the jade seat in the East Pole Palace.
Suche 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's Huang Kou?"
"Reporting to the little saint, because the saint has asked me to choose auspicious times to repair some divine forbidden areas, and I am currently working on restoring the twelve Yuan Chen divine forbidden areas, so I asked him to go there to help."
Suche picked up one of the notebooks and looked through it slowly.
These hand 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.
It can be said to be a summary of his cultivation career by this fifth-grade ghost cultivator. Although many of the descriptions have a strong personal touch, they can also be used by Su Che to complete his understanding of the Tao of Taiyin.
Not to mention that Huang Kou himself is a master of swordsmanship. His sorting out and mastering of sword energy allowed Su Che to gain a deeper 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 embryo, and the sword energy is used to re-raise the sword intention.
Through these notes, Su Che gained a systematic understanding of kendo practice.
At the beginning of sword cultivation, you need 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 my sword intention is still not pure enough. Even though I can barely form a sword, it still falls short of the mark.
In the future, I will know the direction of my efforts.
Suche included all these manuals in the Nine Songs of Yinquan.
"I came to see you today because I actually have other things to do."
"Please give me instructions, little saint."
"If I want to grow rice in Lingyuan, how much can I produce per acre?"
Changle pondered for a moment.
"Dare to ask the little sage, what is rice and what is yield per mu?"
Right.
Su Che remembered that Changle was the right-hand man next to Qing Emperor Lingweiyang back then. He probably took care of the spiritual roots of heaven and earth on weekdays. If you ask him about the precautions required when cultivating building trees, whether there are any requirements on fusang trees. If you raise a fire spiritual bird, he will definitely be able to talk freely.
As for rice, who would plant it in Qingdi Baoyuan.
"I want to open up a place in the spiritual garden and house some people there." Su Che asked Chang Le: "Is this feasible?"
“I don’t know how many people the Little Saint wants to resettle.”
Changle frowned: "If the Ximu Divine Forbidden City rises in the spiritual garden, no matter how much it can be installed..."
"Ximu Divine Restriction is not possible. My idea is to have a long-term settlement. It is best to deal with life, old age, illness and death."
If it was just for a simple purpose of moving people, the Ximu Divine Forbidden City would naturally be able to do the job, loading people inside first, and then releasing them at the appropriate location.
But Su Che's idea was to carve out a separate pure land in the Qingdi Treasure Garden.
"If all the palaces in Baoyuan were complete back then, it could indeed be like a cave and accommodate a large number of people. The current layout alone is indeed almost meaningless."
Changle explained: "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 letting them live and work in peace and contentment is really beyond the power of the little saint at present."
Suche 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?"
Changle looked at the small bag in Suche's hand curiously.
"It's just some grains."
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