Chapter 161: The 未 is used as a tool, and the mind of heaven is used by the spirit

The divine thoughts emitted by Feng Junzi are obviously aggressive. - Guoguo is no longer a plant or tree now. If you still treat her as a plant or tree, then even if you become an immortal in the future, the sky will still treat you as a human being. Guoguo is now the same as us, and they are all "people". If people only use things to hurt each other, they must force themselves to use them to hurt people who are harmless, and they are not as good as animals! It is a broad sense of self-destruction.

Fruits may be hurt because of their use. This is what happens in the world, but practitioners cannot do this. It is a fact that some people are in hell, but you cannot think that others are hell. Otherwise, what else should you talk about in practice? It is better to go to the city jungle to live and die for eternal reincarnation! Finally, Feng Junzi expressed his understanding of things and Tao - the appearance of today's fruits is the transcendence you and I will look for tomorrow.

Feng Junzi's answer message came with divine thoughts, of course, not as rude as I reposted, but everyone felt angry from the information he expressed. Fortunately, the method of communicating on Taoism was special, otherwise it would have become a choke between the two. Everyone could see that these two were indeed masters who surpassed the world. Because they were not philosophers, the problems faced by practitioners were real realms experienced in practical practice, rather than unreasonable fantasies. And everyone could also hear that the two people's perceptions of their practice were very close, but they had great differences in specific applications. What's more interesting is that they all reached a very high level of distinction, and each of them had great magical powers.

Just now, Qiye replied, "What is a spirit?", and everyone's reaction was admiration, and Feng Junzi answered "What is a thing?" This time, more people's reactions can be described as shock. Some people have never heard of this information before, some are puzzled, and some seem to have awakened. Next, it's Feng Junzi's turn to ask the second question.

Feng Junzi calmed down for a moment, and then he opened his eyebrows and asked, "What is God?"

He asked strangely. I guess he would ask what is the use of Qiye’s previous question, and how did he come up with a sentence of what is God? And this sentence is just three ordinary words, without divine thoughts.

Qiye's reaction was different from what he had just happened, and he replied almost immediately without thinking: "The user is God."

When I heard Qiye’s answer, I suddenly realized that although the two had differences, they also had tacit understanding in occasions such as the Dharma Assembly. This question and answer can be said to be a mutual understanding and connected with each other, as if they were ready. Qiye knew that Feng Junzi had this question, and Feng Junzi also knew that Qiye had this answer. This is where the two of them had the same understanding of "Tao".

Sure enough, after Qiye finished answering, the divine thoughts of the two reached everyone's minds. The information contained in this divine thoughts was combined into one and not distinguished from each other. It is hard to say whether it was Qiye's perception or Feng Junzi's questioning. The combination of divine thoughts is also an unwritten rule between practitioners when discussing Taoism in public.

Of course, when discussing Tao, we must pay attention to seeking common ground while reserving differences. It is not just a quarrel between two people, but also to highlight the intentions of other people present. This is the theme of the Dharma Assembly. Therefore, no matter how the two confront and debate, they must express some common insights. Often, this situation occurs in the last question and answer of the Tao, which is polite on the one hand and also as a symbol of the end.

However, the debate between Feng Junzi and Qiye is obviously not over yet. What they want to talk about is "use of things", and they have definitely not finished. But they put the question and answer of the unity of divine thoughts in the middle. "What is God?", "The user is God." With the words of divine thoughts coming from these two sentences, I can express it similarly with my own insights-

Both of them expressed "the heart of heaven is free" and affirmed "all things have gods". This is a very interesting way of expression. People often say "all things have spirits", but these two masters said "all things have gods". What is the gods of all things? It depends on the use!

On the way to hunt down Fu Jie, I saw the rock paintings of the Helan Mountain Pass. I felt an ancient atmosphere on it. In a trance, I seemed to have a strange spiritual communication with people thousands of years ago. It was the remains of ancient shaman sacrifices in ancient times. Shamans were similar to witches in many ways, worshiping all things in the world, and using artistic techniques to depict various abstract totems, giving them the meaning of "god". This kind of image-delineated worship of totems is a fixed pattern in every civilization origin of mankind. Why?

On the one hand, it is awe, and on the other hand, it is also because of the "use" given to "me" by all things. This concept of "use" is not only for use, but also the inevitable impact of all object environments on the subject. It is under these influences that people have been looking for a more perfect way of existence and trying to communicate with the original power behind all things, so there is the simplest "God". If you keep tracing back, even the origin of today's practice can be found here.

The meaning of all things to humans is not the matter itself, but the use of objects. How to understand it? Just as Laozi said in "Laozi": "Thirty spokes are one hub, when there is nothing, there is a use of a car. The trunk is considered a tool, when there is nothing, there is a use of objects." Therefore, the true origin of the gods of all things is not myths, supernatural powers, gods, but the use of objects, or the "meaning" of an object to the subject.

Feng Junzi and Qiye were talking about "use of things". This question and answer express their common understanding of the way of "use of things". And cleverly connect the concepts of life, spirit and object in the previous three questions and answers. Everyone present sighed, and even the true man of Shouzheng and Ge Jujizan Living Buddha were nodding slightly. After this question and answer, it was Qiye's turn to issue the third question.

Qiye stood up again, took out Chengfengjie, held his hands slanted on his chest and said, "The third question is also the last question I have for today's discussion of Taoism." Many people present were a little surprised. Could it be that he would end the question? Some younger disciples even felt excited because they were going to fight after the question was over. I also frowned slightly. Since Qiye said this was the last question, Feng Junzi was left with the last question. I always felt that something was going to happen in this third confrontation between the two parties. The next thing was indeed not as expected!

Qiye: "What is the use?"

With the words out, the divine thoughts emitted by Qiye were obviously different from those just now! A vast aura swept towards Feng Junzi, carrying a sharp pressure. This is the spiritual power of the highest level I have ever seen. Qiye obviously not only needs to communicate with divine thoughts, but also use divine thoughts to fight each other. Feng Junzi now wants to answer, not only is it a verbal battle, but also has to fight with magic power. Otherwise, the power in Qiye’s divine thoughts will suppress him and he can’t speak at all. Feng Junzi not only needs to speak, but also break the law.

The sharp mental pressure was only used to Feng Junzi, and at the same time, Qiye still used his divine thoughts to send the message he wanted to express to the other people in the field-

The world and all things "use it is the god", so the meaning of the existence of all things lies in the use of tools. No matter which race, there are laws of existence and destruction. Practice is to find the original power behind these laws and master it. This is the greatest use of tools in the world. Whether it is the laws of the world, the precepts of practitioners, or even the laws of heaven, they are all for better use of tools. Because seeking endless power without any law will damage the heaven and lose the use of tools.

Therefore, there is the same principle. When the precepts themselves limit the use of tools, the precepts must be changed. Since it is not harmful to use them, practitioners should also do useful things in the world. As long as they are not harmed by the world and the heaven and earth, they should not be bound by their hands and feet. In practice, people should also let go of the world, use superpowers in the world, let others take advantage of their uses, and make themselves gain something. The first two precepts of practice can not be changed, but the last precept - the Tao cannot be used to make profits and use them in the secular world, and should be practiced.

What a Qiye finally said what he wanted to say, and it was released with divine thoughts in the discussion of Tao. He was very smart. He chose the question of "use of things" and had the opportunity to speak. The rules for asking Tao are not distinguished from the high and low, and he temporarily let go of right and wrong, and only revolve around thinking about "Tao". Both positive and negative aspects can be discussed. So although his words are not in line with the Tao, others cannot say anything, and he cannot be held accountable afterwards. As long as the influence is created, the purpose of Qiye will be achieved. People in the world will know that Qiye not only opens another sect, but also has the intention of establishing another sect. Don’t the scattered people or scum disciples with this mind have defected to the Hainan sect?

He used his divine thoughts to force Feng Junzi, making it difficult for him to answer. As long as Feng Junzi's mind is distracted, he cannot refute it. Then many people present will shake with Qiye. First discuss the Tao and then fight. In fact, before the discussion of the Tao, the fighting has already begun.

Qiye asked, and his divine thoughts were also sent out. But he still stood there holding Chengfengjie in his hand. The vast spiritual pressure did not dissipate like the Nine Heavens Wind, and it still condensed into sharp pressure to force Feng Junzi.

Feng Junzi had no expression on his face, and even showed a bit of mockery in his eyes. He handed Hei Ruyi back to Guoguo, took a teapot from Ayou and drank a few sips of tea, and smacked his lips. He seemed to have no response under the pressure of Qiye's divine thoughts.

After drinking the tea, Feng Junzi took Hei Ruyi again and stood up and shouted, "It's for use."

His words were very powerful, and everyone felt that the eardrums were buzzing. It seemed that the sound also had its essence, with countless extremely subtle tremors, and the invisible spiritual thoughts that Qiye sent towards him were fixed in the air, and then shattered and disappeared like invisible glass. His opening method was very straightforward, without any dragging water. At the same time, with a wave of black Ruyi, the spiritual thoughts came out. Feng Junzi sent this time was not very polite, and there was also a sharp edge in his mind. Although it was impossible for the communication of the divine seal to say anything rude, I could also "translate" it into his usual language-

Do you need to change the precepts if the precepts block your use of all things? If I also block your use of your use of all things, do you have to change even me? If all things do not give you the use of them, do you have to change even all things? I am not satisfied with practicing the precepts, but I respect them, and I will also maintain it, just like maintaining my own dignity. Because I know why it exists, you can say that it is not all, but it is absolutely impossible to do without it.

I originally thought I was discussing Taoism with Qiye today, but I didn’t expect that the God of the West was standing opposite me! You go to God and create a world, don’t stand in front of me to taint my eyes and ears. If the precepts are not in line with the Tao, I agree to modify them, but I absolutely do not agree with the reasons you said.

Let me first talk about where supernatural powers come from? Supernatural powers come from practice. Because of the practice of Tao, you have obtained supernatural powers. This is what you use for practice. Compared with ordinary people, you have gained great benefits, and you have great freedom from the body to the soul. This is something that cannot be exchanged for any wealth and power in the world. Are you not satisfied? If you can exchange Taoism and supernatural powers for Taoism and supernatural powers, you can also use Taoism and supernatural powers to seek worldly self-interest. If not, it is impossible!

The unkindness of heaven and earth means that the selflessness of heaven and earth, the selflessness of heaven and earth means that the fairness of heaven and earth. This is the heart of heaven that I can see. The so-called defiance of heaven, the one who goes against heaven is not heaven, but me is just because we cannot live forever and have no supernatural powers. Practitioners have taken the ultimate use of things in the world, and even this body of cultivation is borrowed from the spiritual energy of heaven and earth and the body of the furnace and cauldron. When one day we can transcend the use of things, it is the day of true immortality and enlightenment. But you are sacrificing the roots and chassis. It is not enough that you are willing to sink into depravity, but you have the heart to rebel all living beings.

In this world, there is no existence more noble than the other existence, and no existence is more free than the other existence. Only our "god" jumps out is truly transcendence. Since ancient times, in the prehistoric world, all the masters who think they are holding everything will have lost their original hearts. They are just a little pitiful slave. No matter how high your cultivation and great supernatural powers are, they will never be able to truly attain enlightenment. I pity you!

Feng Junzi did not answer Qiye's question directly, but launched a magnificent counterattack in his divine consciousness. In fact, the questioning and discussion between the two of them at this time was no longer important to them, but became another kind of competition besides the verbal. As for whom the words were more reasonable, it depends on the audience's original nature, and they could only try to express their own feelings. Everyone was a little discolored when Feng Junzi said this. Although Qiye's divine consciousness just now was not suitable, it also made some sense. The counterattack that Feng Junzi immediately followed was indeed more consistent with the Dao, but his attitude seemed too intense in this occasion. But it was no wonder that others were the one who first initiated the divine consciousness to fight.

The magic performance conference was silent for a moment, and many people didn't even dare to breathe. The battle between the two masters had an invisible shock. After Feng Junzi answered "It's for use", he looked a little tired, and seemed to feel a little tired. He had the last question.

Feng Junzi took a few deep breaths and waited for a while before calmly asking the last question: "What is cultivation?"

Surprisingly, this sentence is close to an ordinary sentence, with only a simple divine thought. The divine thought is also a sentence, and it was not released with the supernatural power of "wonderful words". It was only delivered with the "wisdom of the Śrāvaka wisdom". It is estimated that no more than a hundred of the more than 3,000 people present could "hear". I heard it in my ears, as if I heard Feng Junzi ask a question, and another sentence rang out in my mind.

According to the rules of practitioners to discuss the Tao, ultimate questions like "What is the Tao" cannot be asked. When practicing Taoism, Feng Junzi asked "What is the cultivation", and he had reached the end of the Tao and no longer needed other divine thoughts to supplement it. This question is very difficult to answer, and it is almost the edge of no answer.

Qiye pondered for a long time before answering: "Know where you come from, where you go, where you get, where you go, where you go, where you go. For cultivation!"

I sighed. The sentence Qiye answered was the sentence that Feng Junzi sent out just now. He pondered for a long time, but still chose to end the discussion in a normal way. In front of the world, Qiye had already said what he should say, and Feng Junzi had already scolded. At this moment, both of them suddenly felt that there was no need to be entangled, because this was destined to have no result. So they both restrained their temperament and ended in a "no distinction between superiors and inferiors".

Feng Junzi gave Qiye an answer at the same time when he asked. I don’t know what it meant. Qiye finally chose the answer given by Feng Junzi to answer. I don’t know what he thought? For this answer, neither of them gave the information of thinking and understanding in their divine thoughts. It was just a sentence. As for how to understand, we can only think about it ourselves.

There were three confrontations on the Tao, and there were a total of six questions and six answers, with only twelve sentences in total. It seemed simple and clear, but in fact it was endless. There was no unnecessary explanation for the last question and answer, and everyone was thinking about themselves. Some were thinking about the meaning of that sentence, and some were thinking about the intentions of these two people. At this time, Zhenren of Xi came to the stage again, and Junzi Chongfeng bowed and said, "Please give me the finishing touch."

"Precise" is the last step in the practitioner's discussion of Taoism. Corresponding to the "using allusions" at the beginning, another person should "pin the highlight". His rule is to quote a classic with the same origin as "using allusions", as a sublimation of the generality of this discussion, and to try to leave space for the afterglow in the artistic conception. When using the seven-leaf allusions, "Zhuangzi", then Feng Junzi must also quote a passage from "Zhuangzi" when adding the highlights.

Feng Junzi stepped forward and turned around and bowed. After bowing, he recited with his back, "There are gods and people living in the mountains of Miaogushe. His skin is like ice and snow, and he is like a virgin. He does not eat grains, sucks the wind and drinks dew. He rides on the clouds, controls the flying dragons, and travels outside the seas. His spirit is condensed, so that things are not flawed and the grains are ripe."

The last paragraph of Feng Junzi's highlight is of course from "Zhuangzi·Xiaoyaoyou", which is in line with the rules of discussing Tao. It seems a bit contrary to the theme of "use of things" just now. If it is said that it is the afterglow of the sublimation of the realm, it can still be said, in short, I feel strange. For the way of "use of things", the two seemingly contradictory words of "not eating grains" in the text are profound and worth thinking about. Feng Junzi quoted this paragraph, probably this is the intention?

When I heard this passage, I was not thinking of Qiye who discussed Taoism with Feng Junzi, but Master Tianyue in the Forgetful Palace far away on Sanmeng Peak. Although I had never seen Tianyue, I felt that the god in "Zhuangzi" was very similar to Tianyue. Feng Junzi's Taoism was passed down from Master Tianyue. When he mentioned Tianyue, he always called it a fairy. Perhaps until the end of discussing Taoism with Qiye, Feng Junzi himself was also thinking, and naturally thought of the master of Wangqing Palace who had a cultivation level beyond the world.

After Feng Junzi finished speaking, he sat back in the chair, and Qiye also sat back. Hexi said in the audience: "The head of Hainan Qiye and the young master Feng Jun discussed the Tao this time. We have realized that the realm of the great way is mysterious. It is said that people have different opinions and all things are connected. I hope you can take the essence and use it. Hexi is here to thank you for your fellow disciples in the world!"

He Xi said this and did not comment on Feng Junzi and Qiye's words just now. In fact, he was not very good at commenting. He also vaguely reminded the younger disciples present - what you heard just now may not be the real Tao of the heart, but the thoughts of the masters of the times should be good at taking the essence and using them. After saying this, he looked at Feng Junzi and Qiye, stretched his right arm upward and made a "please" posture, and asked: "The next thing is the climax event of this Dharma Performance Conference, and the two masters will appear to fight... What rules will be set for this battle? He Xi reminds you that fighting at the Dharma Performance Conference is just a demonstration for fellow practitioners. You must not hurt each other, and you do not have to decide the outcome."

Everyone knew these rules, but when He Xi saw that they almost touched the sky of Mars when they were discussing the matter, he couldn't help but say a little more to remind him.

Feng Junzi replied: "Thank you, Master He Xi, for reminding me, of course I won't do that bad thing... Master Qiye, you are a junior, and the rules are up to you. As long as it does not damage the fun of the acting conference, I have no objection. Since the battle is final, I think it's better to be more lively. What about your opinion?"
Chapter completed!