MTL - Prehistoric: A Stable Life, Starting From the Journey To the West-Chapter 39

The spiritual thoughts one by one are like towering mountains.

It is the so-called unbreakable.

As Chen Qi continued to read the Confucian classics, he became more and more suspicious of Confucian doctrines, and even the spiritual thoughts condensed by Haoran's righteousness were on the verge of being broken.

Fortunately, Chen Qi is not a pure scholar, let alone a real Confucian scholar.

Coupled with the influence of various "reasons" in later generations.

For example, the range of truth is all within the range of a cannon.

Another example is: use your fists to open the road that cannot be reached; if reason cannot persuade people, then use physics to persuade and so on.

Therefore, Chen Qi quickly realized that some other "reasons" were also added to Haoran's righteous thoughts that were originally just "righteousness".

In Taoist terms, it means that Chen Qi has walked out of his own way.

This Tao can be the true meaning of martial arts, or the philosophy of life, etc.

It is precisely because of this kind of "truth" that Chen Qi's reputation has become worthy of its name, rather than purely relying on the support of the system-instilled awe-inspiring righteousness.

After all, the supernatural power of righteousness instilled by the system comes from "Mencius", it is Mencius's righteousness, not Chen Qi's.

Now that he has clearly understood his own "reason", the awe-inspiring righteousness instilled by the system has just become his own.

From this moment on, he is a real Confucian Confucian.

I want to be a real Confucian Confucian.

Mencius' lofty righteousness is composed of elements such as integrity, benevolence, righteousness, kingship, and grand spirit.

Chen Qi's lofty and righteousness is composed of ideas such as reason, fist, innovation, and enlightenment.

It is what he thinks, self-cultivation, family order, governance of the country, and peace in the world!

It is what he understands, for the heaven and the earth, for the life and the people, for the sake of the sages!

It is also the Confucianism in his heart! Dry.

Chapter 71: The Three Immortals of Confucianism, the Road to Enlightenment and Evidence! (please subscribe)

In the small courtyard, Chen Qi slowly finished a set of boxing, and the thoughts in his heart became more and more firm.

He glanced at the "Classics" of Confucianism and Taoism brought back from the Hanlin Academy, and his expression returned to his original indifference.

Then he went back to the study and picked up the Confucian "classic" that he had just discarded on the desk.

There are 200,000 volumes of Confucian books in the Hanlin Academy. Where does this come from?

His road to reading "Confucianism" is a long way to go, and it is difficult and difficult!

"Confucianism, what people need!"

"Confucius' Confucianism is not the Confucianism I want."

"Mencius' Confucianism is also not my desire for Confucianism."

"The Confucianism of the great Confucians and celebrities of all dynasties is not my pursuit!"

Chen Qi looked at the "classic" in his hand, and his thoughts drifted away, exploring the definition of Confucianism and Taoism.

He believes that Confucianists need people!

It is not pure morality, nor is it the so-called sage words.

Therefore, Mo and Hong are the first to say that Confucius cannot represent Confucianism and Taoism, nor can Mencius represent Mencius.

Of course, he can't represent himself either.

In his view, all the things that people need can be summed up in "Confucianism" and Taoism.

Morality, current affairs, law, arithmetic, heavenly craftsmanship, aspect, calendar, celestial secrets, examination of things, science...

Or Martial Dao and Immortal Dao, etc., all can be "Confucianism"!

As the saying goes, all things in the world can be Confucianism.

Chen Qi's thoughts drifted far away, and he vaguely grasped a little inspiration.

His own thoughts became brighter and heavier and deeper, like an infinite starry sky.

At the same time, in the realm column of the attribute panel in his mind, "Confucianism and Taoism, the third-grade perfection," gradually faded, and finally became "the early stage of Confucianism and Taoism."

Confucian practice, in the realm of immortals and gods, is only divided into two levels, that is, great Confucianism and Confucianism.

When you understand the righteousness of Haoran, you are a great scholar. With the support of grand spiritual thoughts, you can repel ghosts and spirits with one word, and kill demons with one word.

And what about Confucian scholars who didn't realize the righteousness?

But he is a scholar with no strength.

"Zuo Zhuan: Xianggong Twenty-Four Years" says: "Leopard heard it, 'The supreme leader has established virtue, followed by meritorious deeds, and secondly has established words', although it will not be abandoned for a long time, this is called the three immortality."

Make a statement, make a contribution, make a virtue!

This is the three immortality of Confucianism and Taoism!

According to Chen Qi's understanding, the so-called "speaking" is to express one's aspirations, understand one's own heart, and determine one's own ideology.

As Kong Yingda, a great master of Confucianism and Taoism in the dynasty, said: "To establish a statement means that the word has its essence, and the reason is sufficient to pass on. If the body is gone, the words still exist."

That is to say, the remarks you put forward should not only have their own theories and thoughts, but also be deafening and helpful to others.

It also needs to have enough theoretical basis to realize it, and it is not allowed to speak the vernacular and shout slogans.

Of course, the most important thing is that you must summarize your own ideas and thoughts, not to mention the establishment of books for the world to circulate, at least to build a sound theoretical system.

Just like Yao Chong, the former famous minister of the Great Tang Dynasty, his words were taken from the sentence of "establishing the heart for heaven and earth, establishing life for the people, and establishing peace for all generations".

Directly refers to "open peace for all worlds"!

And how can we "open peace for all generations"?

So "Ten Things to Say" appeared.

It means that as long as you follow the "Ten Things to Say", then he will be able to open the balance for the world.

Based on this statement, Yao Chong may become a great master of Confucianism and Taoism.

Of course, it is only a great Confucian in the realm of a great master of Confucianism and Taoism. If you want to go further, you need to "make merit".

That is to say, through "Ten Things to Say", the purpose of "opening peace for all generations" is truly realized.

If "Ten Things to Say" really brings peace to the world, and makes the lives of the people in the world better and better, and the Tang Dynasty becomes more and more prosperous, Yao Chong can use this to break through the realm of Confucianism and Taoism and become an ancient The general existence of sub-hundreds of families.

At that time, Yao Chong will not be Yao Chong, but Yao Zi!

If our Yao Zi can go a step further, let his theory be passed on forever, be applied to the heavens and the world, and can create peace for the heavens and the world, and become an eternal legend.

Then, if he accumulates enough, Yaozi can enter the realm of "Lide of Virtue" and become a Confucian and Taoist saint.

Confucian and Taoist saints, in the words of Buddhism and Taoism, are Daluo and the other shore.

It is a pity that this state only exists in theory, and no one has really achieved it so far.

Even Confucius, the founder of Confucianism and Taoism, did not do it either, and was still in the realm of meritorious service.

Therefore, Zhongni can only be known as "Confucius", not "Confucius".

At least among the hundreds of schools of thought, people outside the Confucian school did not recognize the title "Confucius".

In fact, this is not difficult to understand, because Confucius's words are to educate the world.

How difficult is it to teach the world?

To this end, Confucius not only established Confucianism and Taoism, but also created Confucianism.  …

He wants his disciples and others to help him accomplish his goal of educating the world.

Just this result.

Not to mention!

Just think about the current situation of Confucianism.

The knowledge of the saints hangs in the high pavilion.

It has completely become a tool for the aristocratic family to monopolize knowledge and seek benefits, and completely turn left from Confucius' original plan.

In this way, it is strange that Confucius can accomplish "contribution" and "virtue".

I don't know if the "Sage Confucius" would jump out of the coffin board and kill these unfilial disciples after knowing this situation.

"Is it just that my path is Confucianism and Taoism?"

Chen Qi couldn't help but fell into deep thought.

It is undeniable that the three immortal paths of Confucianism, "making good words and meritorious deeds", are indeed a way of transcending the path of enlightenment and the path of enlightenment.

But this road is too difficult, and its difficulty is no less than the forty-eight great aspirations of Buddhism!

It is not difficult to speak.

If you are successful, you can do it with hard work.

What is really rare is how to accumulate this "gong" to the point where one can establish morality and prove the Way.

This is like the great vow made by King Ksitigarbha of Buddhism, "If **** is not empty, I swear not to become a Buddha".

According to Confucianism and Taoism, "If **** is not empty, I swear not to become a Buddha" is the "Liyan" of Ksitigarbha.

To save the wronged soul is "merit"!

It is not difficult to send Dahong's wish, and it is not difficult to have a hundred trillion -dollar injustice.

What is really rare is that it is definitely not an easy task to "build morality" and prove the accumulation of the other side of the Tao through the accumulation of transcending grievances.

Of course, this does not mean that the other side of Ksitigarbha to prove the Dao Da Luo has to make **** empty, but that it needs to transcend countless and trillions of wronged souls.

Only in this way can we rely on the help of the boundless willingness and power obtained by transcending the wronged soul, and proving the other side of Da Luo.

To put it bluntly, the three immortals of "speaking, meritorious deeds and virtue" are taking the road of proving the Way of accumulating the will of all sentient beings.

It is similar to the way of faith in Shinto, or the way of merit and sanctification in later web articles.

Thinking so, Chen Qi couldn't help but put down the Confucian and Taoist "classics" in his hand, walked to the bookcase beside him, and took out a good piece of rice paper.

He spread the rice paper on the table, picked up the wolf pen, dipped the inkstone twice, and finally wrote fifteen characters on the white rice paper.

"Learn from things to know, sincerity and sincerity, and order the family to govern the country and the world!".

Chapter 72: Chen Qi's Neo-Confucianism, Objects and Science! (please subscribe)

Confucianism, martial arts, or the way of practicing Qi?

This is not a difficult question to choose.

Chen Qi felt that he could be greedy, three fellow practitioners.

The other is the way of enlightenment and personal power.

The two are not exclusive and are compatible and complementary.

After all, if your fist is not strong, how can you teach others?

Therefore, Chen Qi just glanced at the system panel in his mind and made a decision without hesitation.

That is, while being a Confucian great Confucian, I also occasionally exercise my muscles, so as not to need my fists to persuade others, my fists are not hard enough.

Of course, the reason why he made such a decision was because the attribute panel in his mind suddenly had a new change at the same time he had just realized something.

The strongest reading system:

Host: Chen Qi

Realm: the early stage of the sixth stage of martial arts, the early stage of the second stage of Confucianism and Taoism, and the middle stage of the seventh stage of Qi training.

Cultivation Techniques: Human Race Basic Body Refinement Technique (Fourth Layer, Beginning), Heaven and Human Unity Art (Third Layer), Acquired Sixty-Four Trigrams (Xiaocheng), Mencius Three Swords (Dacheng)...

Supernatural powers: Awe-inspiring Righteousness (Introduction), Mediating Good Fortune (Introduction), Unity of Heaven and Man (Introduction)