From afar, the Hangu Pass was surrounded by towering mountains and steep ridges on both sides. The road from the Tongguan Pass to the Hangu Pass was a narrow land between the mountains. The two passes were far more powerful than thousands of soldiers and horses. Since the Shang and Zhou Dynasties, the Hangu Pass had been an important city in the world. From the Eastern Zhou Dynasty to the Tang Dynasty, the Hangu Pass started from the Xiao Mountain in the west and ended at the Hulao Pass in the east. The Taihang Pass was guarded by the Wangwu House. It was the barrier of the Central Plains, a gift from the Heaven to the Yellow Emperor.
The Hangu Pass was surrounded by a plateau in the west, a steep stream in the east, the Qinling Mountains in the south, and the Yellow River in the north. It was a great fortress in the valley. It was deep and dangerous, so it was called Hangu.
Before Chen Ang arrived at the Hangu Pass, he saw the gate of the Hangu Pass opened. A tall and sturdy doctor with three strands of long beard walked out. When he saw Chen Ang and Lao Dan coming in a carriage from afar, he went forward and paid his respects. The Zhou Dynasty was based on the etiquette and music. All the scholars and officials were proficient in this. The etiquette was not the polite greeting used by the later generations. Although Yi Xi was only a doctor and did not dare to use the etiquette used by the feudal lords, he was very respectful. It was the etiquette used by a doctor to pay respects to the King of Wen.
If Confucius was here, he would not accept it, but Laozi did.
The Monkey King went forward and returned the etiquette according to the etiquette. He had studied with Zilu for two months and listened to Confucius's lectures. Therefore, he was very familiar with the etiquette and music system of the Zhou Dynasty. He was not an ordinary stubborn monkey. When Yi Xi saw the Monkey King sitting in a well-dressed manner, he realized how extraordinary he was. Even a monkey leading a cow had the demeanor of a scholar and official.
Yi Xi welcomed Chen Ang and Lao Dan into the pass and invited them into the official residence. That night, he came to ask them about it.
He asked Laozi about the etiquette and music system. The feudal lords did not worship the Zhou Dynasty. Seeing the world was in chaos, how were the doctors? Laozi told him about the principle of 'do nothing'. He advocated the rule of the body and the state. The two natures were the foundation. Everything would follow the law and everything would move according to it. He followed the law of the heaven and earth and made all things natural. He even had to do it. He is good at teaching without words, so that people will naturally change.
He also asked Chen Ang. Chen Ang told him about the survival of the fittest, the survival of the fittest, avoiding harm with all one's life, valuing oneself above all else, not interacting with other things, not being tainted by their nature, not doing anything, not implicating each other, not disturbing each other.
As soon as Chen Ang finished, he said to the crowd, "Everything in the world has already nurtured all living beings, and it also controls life and death … those who are suitable will live, those who are not will die. Therefore, we value ourselves! Animals eat their young, while insects devour their husbands. Rabbits and antelopes are good at running, while wolves and tigers have sharp claws and teeth. It's all because they want to avoid harm and value themselves. Those who don't value themselves will die! Everything takes after his father, and his nature is natural. If the father does not value himself, he dies. If the father values himself, he lives. Those who value themselves will have children, while those who value others will have no descendants. Therefore, all living things in the world value themselves! "
"Plucking a hair to benefit the world, isn't it?"
"Because you pluck a hair, and the world gains a hair. Harming yourself to benefit others, people will kill you, and the Heavenly Dao will kill you. If you are not satisfied, you will die! Therefore, the Heavenly Dao lies in utilitarianism. The growth of humans and the reproduction of all living beings lies in selfishness! The son is like his father, and this is inherited. Those who inherit it are selfish! "
Yi Xibai was intoxicated by Laozi's words and was full of praises. When he heard Chen Ang's words, he was terrified and shaken to the core. On the other hand, the Monkey King, the green bull, and the rest of the unusual species, who had mingled among the animals, saw life and death, and even heard the strong live and the weak die. Nature would naturally eliminate the strong, and heaven would select the strong. The principle of evolution of all living beings was intoxicated by Laozi's words.
Yi Xibai asked Chen Ang, "That's what the saints said, but where are the morals?"
Chen Ang smiled and said, "Listen to me … Heaven will select the suitable, not the strong. Tigers and wolves will also die, and cunning rabbits will also survive. Therefore, the path of heaven's selection is that the strong cannot defeat the weak, and the hard cannot defeat the soft. The soft but has the Dao, and can naturally grow. The strong but has no Dao, and there will also be a time of extinction. The most important thing is to survive, followed by reproduction. Those who can survive but can't reproduce will die! "
"Therefore, loving one's children is the first virtue!"
"And the nature of all living beings is different. When gathered, they are strong, when scattered, they are weak. When gathered in a group, it is better than being alone. When wolves gather in the forest, they think that survival is better than a lone wolf running amok. This is also the principle of natural elimination! When a group of wolves is tyrannical, how can one win against a lone wolf? This path has a leader, the alpha wolf, who loves his children and the group. Therefore, in the clan, the most important thing is the group. When the group gathers, it is beneficial to the individual, and when the group is scattered, it is detrimental to the individual. If the clan is seen as one, then loving the clan is the same as loving oneself. "
"Therefore, loving one's clan is the second virtue!"
Chen Ang was on a whim. With a raise of his hand, he talked about the path of vitality transforming into all living beings, and the reproduction of bloodlines and inheritance. There were no atoms in this world, but vitality atoms were just one thing with two phases. Chen Ang only made some modifications. From the biological characteristics, the bones left behind, and even the appearance of the great ancient demon, he talked about the theory of evolution. He also deduced the ancient customs of this world and described the species.
He talked about the evolution of species and the path of extinction.
Later on, Yi Xi dared not to memorize the path. He only dared to record the ancient landforms and scenery described by Chen Ang, which was passed down to the later generations. It was known as the Classic of Mountains and Seas. There was also a servant beside him who secretly recorded the principles that Chen Ang described. However, the servant did not know much about literature. Although he could understand the principles, he could not prove it. In the ancient times, he did not understand much about evolution. In the end, he only recorded the way of humanity and lost the way of nature.
When the servant returned home, he taught his son Yang Zhu the way that Chen Ang taught.
After hearing what Chen Ang said, Lao Dan nodded and said with a smile, "Good … Regard yourself as the world, if you can entrust yourself to the world. Regard yourself as the world, if you can entrust yourself to the world. "
Chen Ang also said that the Heaven's Way was constant, but all the laws were impermanent. Everything had the principle of movement, change, and development. It was said that when the Heaven changed, things changed. In order to adapt to the changes of the Heaven and Earth, the principle of continuous evolution of species was combined with the idea of valuing oneself. In order to adapt to the changes of the Heaven and Earth, one must grasp the principle behind the movement and change of things and seek the Tao. This was called development.
It was said that humans were different from all living things because of their wisdom. Wisdom could seek the Tao and seek change instead of the change of natural elimination. Humans were fickle, so they were better than all living things in the world. Humans could seek the Tao, so they valued all living things in the world.
It was also said that when humans gathered in groups, they had the virtue of loving their children and the clan. However, they also had the nature of selfishness and self-love. The human clan valued themselves, and the individual valued themselves. Everyone's selfishness and self-love would harm the clan and themselves. Moreover, they were fickle with wisdom. Therefore, between the love of the individual and the love of the greater self, there were the evolution of the sexes, human desires, and morality.
Among the people, if one became a criminal because of one's own value, in the natural selection of the fittest, one would harm oneself. If one violated others, one would harm oneself the most. In the end, it was changed by wisdom, and a contract was made and a consensus was reached, just like the collective consciousness of the crowd. This was morality. Morality was also the principle of valuing oneself.
The Monkey King listened to Chen Ang's description of the evolution of the heavens and the path of development of humans. It was the principle of humans evolving from beasts to humans. The Monkey King was originally a stone monkey born by the heavens. He mingled among monkeys and was enlightened in the human kingdom. He received the teachings of the three saints, Lao Lao, Chen, and Confucius. He had seen the laws of nature, the laws of human civilization, and the teachings of morality. At this point, he finally understood human nature and understood that humans were also beasts. He used wisdom and morality to govern, no longer having a conflict with his bestial nature.
He gradually understood the difference between wisdom and morality and the bestial nature of humans. He also came into contact with the Dao of all living things in the world. His knowledge was so high that it was rare to find someone like him in this world. From Chen Ang, he learned the demonic nature of selfishness, greed, ignorance, and anger. From Confucius, he learned human ethics and the human nature of killing. Finally, he learned the divine nature of Lao Tzu's tranquility and inaction. His cultivation was immeasurable!
When Yi Xi first heard of Lao Tzu's teachings, he was completely intoxicated and wanted nothing more than to become Lao Tzu's disciple. Later on, when he heard Chen Ang's teachings, he felt an indescribable fear. In a daze, he didn't know how much of Lao Tzu's teachings had sunk in. In the end, when the lecture ended, he left in a hurry, even ignoring the rules of etiquette.
Yi Xi stumbled back to the official residence. His wife saw that his face was deathly pale and he was panting heavily. She hurriedly stood up to give him some warm water and asked him what had happened. Yi Xi replied, "I've really heard the words of a saint today!"
"Since they were the words of the saints, why did you do that?"
Yi Xi waited for his mind to calm down before replying, "The words of the saints are profound and profound. Truth can even reach the Dao. If you understand the subtleties of the words, you will be enlightened. Therefore, the saints do not examine life and death, virtuous and unworthy, but examine the reason. The words of the saints and the Heavenly Dao … are extremely terrifying. I don't dare to listen to them, I don't dare to listen to them! Humans cannot be obtained … they are as indifferent as gods. Only today did I realize — the supreme man has no self, the gods have no merit, and the saints have no name. These three are not humans. "
After Yi Xi left, Chen Ang said to Lao Tzu and the others, "From my observations, the people of the four major continents are good and evil. The people of the Dong Sheng Divine Continent respect heaven and earth, worship immortals and gods, and have almost no self. Although they are pure, they are like trees that will rot in the wind and rain. The people of the Northern Julu Continent fight for their lives with heaven and earth. For the sake of survival, they are clumsy and indifferent, and they learn from the Dharma like beasts. The people of the Aparagodānīya Continent are apathetic and content with the status quo. They are like puppets of immortals and Buddhas, livestock reared in captivity. Only the people of the South Zhan Continent value themselves. They are fickle and flexible. They pursue the development of the Dao and are not obsessed with immortals and Buddhas.
It is a world of great competition and a land of humanity. "As the saying goes, the Heavenly Dao is contested. Do not intrude on it. The morals of the other continents are the morals of the immortals and Buddhas. They seem to be enlightened by the immortals, but in reality, they are imprisoned. The slightest change will be strangled by divine punishment. Only the South Zhan Continent is the land of humanity. Morals are born from wisdom, and they develop and adapt to the changes of heaven and earth.
"I pity the people of the Aparagodānīya Continent. Their social status is fixed, and humanity cannot develop. They are reared by the Spiritual Mountain and are no longer human. They are truly pitiful. The Buddhas use the Pure Land of Ultimate Bliss to bewitch people. They are obsessed with the spirit and break away from the material world. Wolves and tigers are friendly with elks. Living beings do not fight and live in peace. They seem to be free, but in reality, they are sinking. I have the Great Dao of Freedom, and I can liberate all living beings! "
The Monkey King kowtowed and said, "Patriarch, how can we save all living beings?"
"We must make all living beings value themselves. Wolves and tigers are greedy and the officials are cruel. There are many people who are greedy and angry. Like a plate of flowing water, conflicts arise everywhere. Natural selection, competition, enjoyment, desire, and freedom. Everyone is free and will not be restrained by immortals and Buddhas. Then, let it develop naturally and improve continuously. With the goal of the Great Harmony of the world, immortals and Buddhas can only enlighten and not confuse people forcefully. "
"The Spiritual Mountain in the West restricts people's desires. It is a great evil. I want to spread the teachings to the Western Paradise and promote the Dao of Freedom of Desire. However, the Spiritual Mountain is stubborn, the Buddhas are foolish, and the Buddhas in the Great Thunderclap Monastery are numb. They are greedy and superstitious. They are the cancer of the world and the burden of evolution."
The Monkey King said, "Master, what do you want?"
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