160 episodes   The micro-speaking is a broad meaning, and the sound is very loud

Feng Junzi stood up and bowed to He Xi, then looked at Qiye in the distance. From my perspective, I could see Feng Junzi's front, but I could only see Qiye's side and didn't know what his expression was. I felt that Feng Junzi seemed to be stunned for a few seconds. In this situation, he was slow to react. What was he thinking?

Feng Junzi did not use concise classical Chinese answer, but pointed his hand at Guoguo and asked: "Qiye, are you talking about her?"

Qiye did not answer, and He Xi coughed gently and said with a serious look on his face: "Please solve the problem."

Feng Junzi's answer deviated from the rules of discussing the Tao. He also realized that he answered two words in the rushing field: "For things." It was considered that he had broken the question given by Qiye according to the rules. After saying that, he sat back on the chair. When he waved his hand, Qiye sat down there.

Feng Junzi used the word "use of things" to solve the problem, and first pointed out Guoguo to ask questions. I understood the meaning of Qiye. The dispute between him and Feng Junzi started because of Guoguo, and Guoguo was almost unexpected, because she was a flower essence that did not leave fruit. It has great tonic and causes harm. They have stated in advance that they do not care about the right or wrong of this matter, and only explained the principle of "use of things", so Qiye quoted the classic from "Zhuangzi".

Why did Feng Junzi be stunned for a few seconds? I suddenly thought of it - because of Green Snow! That was his thought. Green Snow is the essence of plants and trees, and Guoguo is also the same. Feng Junzi has a special preference for Guoguo. Ayou just said something randomly, Feng Junzi turned his eyes and stared at him, and Guoguo dropped Hei Ruyi on the ground. Feng Junzi actually smiled without getting angry at all. The classic quoted by Qiye mentioned a tree, which alluded to the essence of flowers and plants to talk about things. Of course, Feng Junzi thought of Green Snow. Green Snow is also a sacred tree. Feng Junzi said two words, and I thought so much at once. I felt that my current understanding was OK, and I couldn't help but feel a little secretly proud.

After the two sat down, He Xi also retreated to the audience, and the discussion of the Tao officially began. Everyone looked at Qiye and waited for him to ask first. Qiye asked questions without a title or a prelude to ask three words straightforwardly: "What is life?"

I was secretly proud, but Qiye said three words but surprised me! It would be nothing strange if it was just the sentence "What is life", and I was even blind and confused. But when Qiye said it, it felt very different when everyone heard it!

Qiye's voice was not loud and the tone was not high, but it was sent to everyone's ears with a penetrating force. This sound was like a vast wind rushing towards the face. What was really strange was not the sound, but the sound was accompanied by the voice. Everyone received the rolling divine thoughts, containing many kinds of information. These information had layer after layer of questioning, expressing various thoughts when Qiye realized the truth, but it was difficult to describe it in accurate words, and could only be conveyed with divine thoughts with divine thoughts with the voice.

What kind of supernatural power is this? In fact, when the Living Buddha chanted the scriptures just now, it was a kind of "Shrine of the Shrine". I also have the ear supernatural power. At the beginning, it was the art of "listening carefully", which can be heard very far and very meticulously. Further, it was the "Shrine of the Shrine", which can be understood through the ears. What about the next level? Today I understand that it is the "Shrine of the Shrine". Of course, when Qiye spoke, he also used another supernatural power, called "wonderful words", which can be accompanied by the voice to imprint a complex information into the listener's spiritual consciousness. After all, not everyone present has the Shrine of the Shrine of the Ear supernatural power. After hearing the Shrine of the Ear supernatural power, I understood the realm of the ear supernatural power again, and this performance meeting was really in vain!

I have had a little understanding of the "wisdom of the Shrine" today, but my experience with a more brilliant "wonderful word" state is still very vague. It seems that there is no small gap between my practice and the most outstanding people in the world. The divine thoughts conveyed by Qiye are difficult to explain clearly in words, and in fact there is no need to explain them clearly in words. For example, there is no need to write or say the words "horror and joy". As long as you send this feeling information to your mind, you will understand. If you force it to describe it in words, the question I heard has been expressed by Qiye.

What is life? The first question of Qiye is very compelling, which directly brings the state of discussion to a very high level. The alchemy practices immortality, so what is "life"? This is the first question. Qiye himself also conveys a confused emotion. The following information is difficult to describe. It is hard to describe in modern language that can be understood. It is like this: What is life? Can you define the phenomenon of life? Are humans, ghosts, gods, animals, and plants all life? How can we distinguish between life and inanimate? Ask questions roll in the divine thoughts.

This is one of the philosophical propositions that thinkers try to answer. As a practitioner, when practicing to a certain level, it has become a kind of proof and a philosophical understanding of the way of heaven. When it reaches the realm of Qiye, it is inevitable that he has to face the thinking of "existence", so he asked today.

Qiye finally conveyed a message about Buddhist practice: Buddhism talks about sentient beings in the six realms, without plants and trees. Why is this? Are plants and trees sentient beings? Qiye obviously still has not forgotten the origin of the discussion of Tao. The last question is about fruit fruit, fruit fruit, fruit fruit is from plants and trees. Maybe this is really God's will. Feng Junzi once thought about the same question for a long time, because the love between Green Snow and him is different from that of everyone in the world. This question directly asked Feng Junzi's heart, which is also his flaw. Maybe Qiye was unintentional, but it was so coincidental!

I can feel such a complex divine thought from Qiye in three words, and everyone in the field can feel it to more or less, but everyone's understanding and way of thinking are different. Everyone's expressions are thinking, especially those in Buddhism. Everyone is watching Feng Junzi wait for him to answer.

Feng Junzi took Hei Ruyi from Guoguo's hand, held his hands tightly on his knees, and waited for everyone's expressions to calm down and answered slowly: "If you have selfishness, those who rebirth will live for reincarnation."

Feng Junzi's speech was slow and his tone was relatively low. He heard a vague echo of a dragon roar in his ears. Why was it called a dragon roar? Because everyone had just heard a long sound from the golden dragon transformed from the Thunder God Sword in the sky, and Feng Junzi's voice echoed very much. He used the same magical power as Qiye, and answered a sentence accompanied by rolling divine thoughts. It seems that the discussion of Taoism at this Dharma Assembly is also a kind of fighting method, and the cultivation level cannot be opened even if he is not even able to open his mouth.

Qiye's questioning level is very high, and Feng Junzi's answering spirit is also very bold. First of all, the first message he conveys in his divine thoughts is the definition of life. This definition language seems to have only nine words, but it is very complicated to explain.—

Bystanders can distinguish a complete subject and object, copy the way of self-existence, and repeat and continue to reproduce and evolve. This phenomenon is life. Language is a barely close expression. Of course, if a non-practice practitioner understands this sentence, it may extend many things. For example, biologists will start with DNA, talk about the self-replication and mutation of genes, and life will be produced on this basis. If a philosopher comes, it may be another structural method. But practitioners only refer to the origin of the Tao, and Feng Junzi only answered these nine words.

Feng Junzi also vaguely expressed a kind of thinking - breaking out of the cycle of rebirth, finding the ultimate meaning of existence, and reaching the realm of eternal existence, this is immortality. But he was not sure in his divine thoughts, just a hint of doubt, indicating that he had not yet sought verification.

Feng Junzi also replied with a clear divine thought about the last divine thought of Qiye - grass and trees make a living, among sentient beings. The reason why plants and trees do not enter the six realms is because they reincarnate with the heaven and earth. The reincarnation of plants and trees is the reincarnation of the number of heavens. In front of the living Buddha and a Buddhist disciple, Feng Junzi expressed his message was quite polite, and he did not directly say that the six realms are nonsense. But I feel that he was originally a person who despises the six realms, and actually left a ghost like Liu Yiyi in the world and was named a mountain god. I don’t know how he did it?

The first round of questions and answers was over, and it was Feng Junzi's turn to ask questions. He waited for another incense stick and took the teapot from Ayou to take a sip of tea. Obviously, most people in the field needed a while to accept and digest the question and answer. After a while, he put down the teapot and asked three words: "What is the spirit?"

Here I will explain the rules of the discussion of Tao. It is a bit like the eight-legged essay made during the imperial examinations of the Ming and Qing Dynasties. First, use all the allusions, then the other party solves the problem, and then use allusions to ask questions. After the first question is issued, all the questions must be in this format. The Seven-Yeye asked "What is Life", then Feng Junzi asked again, which is the form of "What is Spirit". In addition, from the special requirements of the discussion of Tao, the true meaning needs to be connected, and the thinking about Tao cannot be interrupted. The previous question must continue to be further developed. There is obvious questioning information in the divine thoughts sent by Feng Junzi. The meaning of this question is not only a question, but also a question.—

What is spirit? In modern Chinese, the creature is a separate word, but in traditional Chinese single word, life and spirit are two different concepts. What is spirit? Life, soul, and soul, this is a very abstract concept. Therefore, Feng Junzi does not expand in his words and asks only one word, and uses divine thoughts to convey this huge message. But Feng Junzi also made it clear that the spirit he asked refers to "wisdom". If there is no spirit, then it is impossible to have a real subject to practice and enlighten the truth. Practice is the concept of "spirit" practicing.

To put it in words, the meaning of this wisdom is not the "intelligence" that people usually understand, nor the "intelligence" that scientists understand. It is the "consciousness existence" that is close to the philosophical perspective. This kind of consciousness existence is not a stress response of plants or a conditioned reflex of animals. What is it specifically? Feng Junzi asked Qiye to answer. His divine thoughts also contained a signal of rhetoric. He clearly affirmed that Guoguo was "birth", and also affirmed that Guoguo was also "spirit", which is different from plants and trees that had not become essence. He used an example to describe the process of "spirit" from nothing, and then asked Qiye to explain it.

After another incense stick, Qiye looked up and replied, "Those who know me can do it against the will of heaven are the spirits."

Qiye's answer was very wonderful, and even I have to admire it. It seems that he is not a good person, but his talent and understanding are first-class. I have never thought about this question before, and I am afraid that I can't answer it so accurately. Qiye left Zhongnan and realized the truth alone, and his realm exceeded the Nine-Turn Golden Elixir of the Zhongnan School directly pointed to the Tao. Later, he passed it to him with Chen to the mind and mantras of the thirty-six cave heavens, but after all, he did not have a real master to give formal guidance. He was able to reach today's realm by relying on his own enlightenment. His divine thoughts were like this-

Then Feng Junzi defined "life", which can distinguish between subject and object from the perspective of the bystander. However, as "spirit", there is no need for bystander to distinguish. It has the consciousness of self-existence and can consciously distinguish itself as the subject and the object of the surrounding environment. This is "knowing me".

As for the "feasible and despicable", it is very profound. I can't express it, so I can only take advantage of the topic. There is a phenomenon of "entropy increase" in physics or thermodynamics, which means that all things in the world go from order to disorder, such as grabbing a match and throwing it out, and it is messy when landing. Only by picking up one by one, it will be neat, but the energy consumed in the process of placing matches will increase more "entropy". Therefore, the overall measurement of entropy is constantly increasing.

However, the definition of wisdom does not pursue the increase in the overall disorder between heaven and earth, so we look for local orderly appearance. The law of unconsciousness in nature moves from order to disorder, but the emergence of "spirit" changes this process from local. For example, limestone will not automatically turn into cement and then build high-rise buildings. If it changes this way, it must be a change of intelligent activities. When contemporary scientists, especially astronomers, are looking for an orderly arrangement of information. It may be a certain kind of radio wave or some line patterns. In short, it is impossible for nature to appear automatically, and it can only be information left by the activities of intelligent creatures.

This is what Qiye said, "the one who can go against the will of heaven." However, does Qiye mean this? An accurate understanding can only be understood.

The last divine thought of Qiye gave him his related thoughts on "Tao": to practice, one must go against the heavens, and the ultimate goal is to go against the current and unite with heaven. Break all bonds and achieve the state of freedom of existence. This is transcendence, this is liberation, this is ascending to become an immortal. He also vaguely expressed another meaning: in the world, those who seek the great way must break free from all bonds and achieve freedom where their original heart is. But he did not answer Feng Junzi's question about Guoguo.

Everyone was thinking, even Feng Junzi's eyes seemed to ask questions and understand something, and many people nodded repeatedly, showing a look of admiration. Then it was Qiye's turn to ask questions, and Qiye asked for the second time: "What is something?"

Their discussions are getting closer and closer to thinking about philosophical issues, but the discussions between practitioners are different from those of Western Socrates. They only point to the origin of questions and answers, and other meanings are intended to communicate, closely surrounding the understanding of "Tao". The divine thoughts of Qiye can be described in this way-

From the perspective of Tao, the two questions just now discuss life and consciousness, so there is another corresponding question, matter and existence. The Taoist needs to find the meaning of existence and the way to break through existence, so we must understand what existence is? Everything in heaven and earth is a way of existence, including you and me. The appearance of "spirit" is just to make the subject exist better. Whether this goal can be achieved is the difference in the realm of practice.

The proposition contained in "spirit" is to make the subject exist better, so compared with the subject, all objects are "things". Since "the heaven and earth are not kind, and treat all things as straw dogs", and the pursuit of practice against the heaven and the unity of heaven, all things are no different from "I", just to make "I" exist better. Seven Leaves are asking questions on the surface, but in fact they are asking and answering themselves, giving their own understanding in their divine thoughts.

Qiye mentioned Guoguo in his last divine thought. Whether Guoguo is "born" or "spirit", she is still an immortal without leaving any fruit, which is the same in his eyes. If there is a conflict because of her, it is also a conflict between him and Guoguo, it is also a contradiction between him and Feng Junzi, or a combination of contradictions between all subjects. People eat meat, monks do not eat meat but eat food, and they are all for things. If Guoguo has such a substance, they will be harmed by the object.

When practicing practitioners discuss the Tao, they discuss the laws of the origin of nature. The reason why it is wrong to hurt fruit is not that fruit fruit itself cannot be used, but that it cannot be used for mutual restraint. From another perspective, not harm is more useful than harm, so don’t hurt. The laws of the human world are the same as the rules of the practice world, and are the result of mutual weighing of interests and objects. When Qiye said this, he finally pointed out his original plan, which was to propose to re-practice the precepts at the Sanshan Conference.

Feng Junzi frowned and almost didn't take long to answer. He only answered four words, which sounded like a nonsense: "Those who are here are things."

Feng Junzi's tone is soothing and deep, and I don't know what magical powers he used. In addition to the echo of the dragon roar, there are also rolling thunder. Qiye's divine thoughts are self-questioning, so Feng Junzi's divine thoughts are a series of rhetorical questions. Of course, in this kind of occasion, the idea cannot be presumptuous, but based on my understanding of him, it can be completely translated into his usual words-

The inhabit is a thing. All existences in this world can be called objects, even heaven and earth, even nothing. The things discussed in practice are not the matters discussed by people, but available things. There is nothing that is unavailable in the world, and existence is meaningful, even if it is a land and stone that is not born or spirit. But when practicing against the heavens, one will think that one is heaven, and it is impossible to achieve the great way, because you don’t know what heaven is. Before you realize the way of heaven, you will imitate the way of heaven and act in your mind, not far from the demons. Since ancient times, those who claim to practice the way of heaven are not fucking good things!

Qiye recklessly regards his own heart as the heart of heaven, and sees all things as straw dogs, but forgets what he is. Qiye is also the "present", mocks the pig and dog but forgets that he is also a pig and dog. Some words can only be qualified to speak until the state reaches its level, but those who attain enlightenment will not say that at that time.

Guoguo obtained the spiritual energy of heaven and earth. By chance, he transformed plants and trees into essence and gathered form to form spirits. This is for her practice. Guoguo took off the fetus of plants and trees and came to the world, and he was already in a state of destiny to achieve enlightenment. Speaking of which, in fact, people are not as good as fairies! Cultivators are not as good as fairies, because we have not yet taken this step, and there is no transformation that transcends the original existence. The plants and trees separated from withering and flourishing into spirits, just like people transcending life and death to become immortals. The spiritless plants will not understand the existence of Guoguo, and practitioners like you and me will not understand the heavenly heart of the great way.
Chapter completed!