The room was quite nice.
Although this middle room is the worst in Tongde Tower, it has a hidden secret.
Upon entering the room, a small table is placed directly in front, complete with all kinds of wine and tea sets. Landscape paintings hang on both sides, giving it a rather elegant feel. In addition, there is a bookshelf with many books on it.
There are orthodox books such as " Explanation of the Taiji Diagram " from White Deer Grotto and "Renyi Zhenglun" from the Imperial Academy, as well as miscellaneous books such as " Miscellaneous Notes of the Leaking Boat " and " Old Tales of Jinyong ".
The room is divided into two areas, separated by a screen. Behind the screen is the bedroom, where the brocade couch and silk quilts were carefully selected, showing that meticulous care had been taken.
Su Che sat quietly at his desk, took a copy of "On Benevolence and Righteousness" from the bookshelf, and casually began to flip through it.
The Confucian School of today, in terms of its origins, actually originated in the Medieval Era period.
At that time, a hundred schools of thought contended, one of which was called Confucianism. Its founder was said to have been a member of the Mystic Gate and had once visited the Mysterious Capital Palace to inquire about the Dao.
However, he believed that the methods of Mystic Gate had inherent flaws, so he opened up his own Dao Path, which became known as Confucian School.
As time passed and the sun and moon changed, the various schools of thought gradually disappeared, while Confucian School became the mainstream ideology in Central Land.
This book, "On Benevolence and Righteousness," discusses the most fundamental Confucian School: benevolence and righteousness.
This book compiles the interpretations of the two words "benevolence" and "righteousness" by the Imperial Academy throughout the Imperial Academy. One of their articles caught Su Che's attention.
The author of this article is Li Zun, and his article compares the differences between Confucian School and Buddhism and Daoism in terms of thought.
According to him, since he began studying at the Imperial Academy, his self-cultivation has increased day by day, and he has been constantly striving to improve himself. However, whenever he sees the words "benevolence and righteousness," he always has a question.
Why did the ancient sages and worthies of yesteryear bring up these two words?
He said that in High Antiquity times, Buddhism and Daoism flourished, and these two Earth Immortal produced countless immortals Buddha Ancestor with superb Law Power and subtle teachings. Why then did the sages still mention the words "benevolence and righteousness"?
So this Mr. Li Zun traveled east across the Eastern Sea, south to the desolate wilderness, and west to the Buddha Realm, surveying the prosperous lands of both Daoism and Buddhism, and finally came to a conclusion.
The reason why High Antiquity sages spoke of benevolence and righteousness was to make up for the deficiencies of Buddhism and Daoism.
Mystic Gate emphasizes Dao and Virtue, Buddhist School emphasizes Karmic Cause and Effect.
The immortals of the Mystic Gate seek transcendence, even transcending heaven and earth. The common people of this world are neither more nor less important to the Great Dao. They truly "act without relying on others, nurture without using them."
Although Buddhist School has the great vow to save all sentient beings, sentient beings are merely one of the Six Paths of Reincarnation, one of the many kinds of sentient beings, and just a name and form that needs to be broken out of the cage.
The human element is important, but not entirely important, in the eyes of these two families.
The important thing is the practitioner; if you remove the word "practice," then the person becomes unimportant.
This is why the sages of the past upheld the virtues of benevolence and righteousness. "The benevolent love others," and this benevolence is meant for the most numerous yet most ordinary people in the world.
Upon reading this, Su Che suddenly had some ideas. He silently activated the Azure Emperor's Treasure Garden and appeared inside the Eastern Extremity Hall.
Layers of Harmonious Yang Qi spread out. Su Che gazed at the enormous Pill Furnace before him. This Eastern Extremity Hall was indeed a sacred place for cultivators.
"Little Saint"
The spirit of the artifact, Changle, stepped forward and bowed.
"Um."
"Is the young sage here to find that Ghost Cultivator? These are the notes he prepared beforehand."
Changle Le pointed and found that a thick stack of notes had been placed next to the Eastern Extremity Hall.
Su Che walked over and flipped through a few books to read. Previously, he had transformed into the Beimang Ghost Ancestor and asked Huang Kou to write down the Beimang method he practiced and to add his insights. It seems that Huang Kou had put in a lot of effort.
"Where is Huang Kou?"
"Reporting to the young sage, as the sage instructed me to choose an auspicious day to repair some Divine Prohibition, I am currently working on restoring the Twelve Celestial Branches Divine Restriction, and have sent him there to assist."
Su Che picked up one of the notebooks and slowly flipped through it a few times.
The scrolls written by Huang Kou Record various Daoist 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 this Fifth Grade Ghost Cultivator's cultivation career. Although many of the descriptions have his strong personal color, they can also help Su Che to supplement his understanding of the Lunar Essence Dao.
Not to mention that Huang Kou himself was a master swordsman, and his understanding and mastery of Sword Qi allowed Su Che to gain a deeper understanding of the Tai Hell Avici Sword.
Sword intent is used to draw upon Sword Qi, Sword Qi condenses into malevolent energy. This malevolent energy then forms Sword Embryo, which is used to Sword Intent Nurturing Sword Embryo.
With the help of this notebook, Su Che gained a systematic understanding of sword cultivation.
The first step in Sword Cultivation is to comprehend the intent of the sword. Then, based on that intent, one can develop Sword Qi.
Sword Qi condenses into Sword Fiend Sword Fiend, which is then nurtured and condensed into Sword Embryo.
This is a process of continuously refining and accumulating sword intent.
The reason why his Tai Hell Avici Sword always falls short by a hair's breadth is ultimately because his sword intent is still not pure enough. Even if he manages to form Sword Fiend, it is still lacking.
Now I know where to focus my efforts.
Su Che put all these manuals into the Nine-Curved Yin Spring.
"I've come to see you today for something else."
"Please enlighten me, young sage."
"If I were to grow rice in the Spirit Garden, what yield could I expect per acre?"
Changle pondered for a moment.
"May I ask you, young sage, what is rice, and what is yield per mu (unit of land area)?"
That's correct.
Su Che recalled that Changle was once a capable assistant to the Azure Emperor Ling Weiyang. He probably managed the Heaven-and-Earth Spiritual Root on a daily basis. If you asked him about the precautions for cultivating Jianmu, or whether fire-attribute spirit birds should be raised on Fusang, he would definitely be able to talk about it at length.
As for rice, who would plant that stuff in the Azure Emperor's Treasure Garden?
"I'd like to carve out a space within the Spirit Garden to house some people," Su Che asked Changle. "Is this feasible?"
"I wonder how many people the young sage intends to settle."
Changle frowned. "If we raise the Ximu Divine Restriction within the Spirit Garden, it should be able to hold as much as needed..."
" The Ximu Divine Restriction work. My idea is a long-term solution, ideally one that addresses birth, aging, sickness, and death."
If it's just for simple population movement, the Ximu Divine Restriction can certainly handle it; just put people inside first, and then release them when they arrive at their destination.
However, Su Che's idea was to create a separate Pure Land within the Azure Emperor's Treasure Garden.
"If all the halls in the Treasure Garden had been complete back then, it could indeed have been like a celestial paradise, accommodating a large population. With its current layout, it is indeed lacking."
Changle explained, "It's like trees growing; water and soil aren't enough. They also need enough space, sunlight, and moonlight. Some tree species prefer shade, while others love the sun. Bringing people into the treasure garden is simple, but enabling them to live and work in peace and contentment is truly beyond the capabilities of this humble sage at present."
Su Che thought for a moment, then took a small pouch out of his pocket.
"Then let's settle for second best. Could you try planting the seeds here first? If they can survive in the Spirit Garden, then plant them for me."
"Is this rice?"
Changle looked curiously at the small bag in Su Che's hand.
"It's just some grains and cereals."