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During the Eastern Jin Dynasty, after the King of Qin, Fu Jian, unified the north and once again launched a large-scale military operation. At that time, Fu Jian had made himself the commander of the army with nine hundred thousand soldiers from all directions. With such power, Fu Jian had once said that "whipping the enemy was enough to stop the flow". In order to resist the invading Qin soldiers, they had to pay their respects to Xie An as the general of the Great Capital, Xie Xuan as the general of the front line, and the total number of troops was only eighty thousand.

After Xie Xuan gave his orders, he personally went to see the lieutenant general, Xie An, to request for a military opportunity. Xie An only said a few bland words, "There's no need to talk any further. The emperor naturally has orders!" Helpless, Xie Xuan could only withdraw and send his Sect Leader to request a favor. The moment Zhang Xuan entered, Xie An invited him to the villa on the mountain to play chess. He didn't even say a single word of the military news until nightfall.

In addition, the Qin Nation's General Liang Cheng and company also had fifty thousand soldiers stationed at Luo Feng's location, ready to make a move. After learning about it, Xie Xuan went down to prepare himself 25 miles away from Luo Zhang. Unfortunately, General Hu Bin, who was guarding the Gorge Stone, had sent someone to Xie An to request for food. This messenger was actually captured by a powerful general, and was asked about the strength of Jin Jia Village, and knew that they only had 80,000 soldiers. General Hu Bin was overjoyed, and immediately informed King Fu Jian, who was in Xiang City, to invite Xi Yang over to study the overall attack plan.

From then on, the Jin Nation became a peaceful place, and the heroes of Fu Jian's generation, after going through such a period of time, lost all their honors, but in just a few years, they were separated into their own countries. The former Qin regime was replaced by the post-Qin regime established by Yao Ying and Yao Xing. Dozens more separatist regimes were established in the upper echelons of the northern regions under the control of the former Qin, and there was a situation of renewed division. They fought with each other, in a state of chaos. These separatist regimes mainly include Yan, Xiyan, Nanyan, Beiyan, Da Xia, Xi Qin, Beiwei, Nanliang, Xiliang, Xiliang, Beiliang, and so on. This period was exactly the period of war and chaos in the sixteen countries of the East Jin Dynasty in the history of China.

Nanyan Mu Rongde was originally Prince Fan Yang of Houyan, Jiuzhen Ye City. In 396, the troops of the Northern Wei Dynasty descended from the south and took over the, Chang Shan, Xin Du and Zhong Shan of the Houyan Town. Since then, the back of the swallow was cut off into the north and south, namely the Southern and Northern Swallow. Murong De of the south was trapped by Wei's army all the time. In 398, he moved to Taiwan (now in the south of Henan province) to establish Nanyan, and because the Taiwan was attacked from all sides, he moved to Guanggu (now in the northwest of Yidu county, Shandong province) in the following year. Among these independent regimes, the more powerful ones were the Northern Wei, and the ones that bordered on the eastern Jin Dynasty were the Southern Yan and the post-Qin. After the war in the East Jin Dynasty, Bao, Ke, Qing, Si, Yu, and Liang, six provinces (Hebei, Shandong, Jiangsu, Henan, Shaannan) were reclaimed. However, due to the internal power struggle in the East Jin Dynasty, these places were soon reclaimed and occupied by Nanyan and HouQin. In the recent outbreak of Sun En, Zhao Yi and Huan Xuan's rebellion, Liu Yu, who came from a commoner background, took control of the military and political power of the East Jin Imperial Court because he suppressed the rebellion and quelled it. Later, Liu Yu actively launched the Northern Blitz War, the first target was listed as Nanyan, one move to eliminate Nanyan master Murong Chao. Until now, during the chaotic times of the fifth generation, Lu Long had caused Murong Shanxue, who was a descendant of the Murong Family, to attempt to persuade her cousin Murong Sanshui, the official of the Cheng Fugui son of Changan, to launch an uprising, to fire the gunshots of the imperial guards in advance, and to rebuild the Southern Swallow Kingdom. Unexpectedly, she died first before her ambition was satisfied, killed by the "Two Kings of Yin and Yang" of the Cangzhou, while Murong Shanshui was killed by the combined forces of the House of Assassins.

Looking back at the history from the ancient times to the present, people couldn't help but sigh: Where is the ancient and modern, Lonelytomb a pile of grass is gone. A few lines of names in Qing Shi's history, Northern Mang's countless hills of desolation. The predecessors had received them after their fields had been destroyed, so how could it be described as a fierce struggle between a dragon and a tiger? The color of the mountains wore away the ages, and the sound of the water flowed through the years. He looked back on Ye Xiao. Clear view of the cool night, the heart of the warm spring fragrance flowers. After thinking about it carefully for a hundred years, he realized that he was not as good as he was at the front seat.

Through the smoke of history, let us return to the present. On the morning of April 28, Meng Xia, right at the foot of the former Duke of Qin's tomb, a ragged, disheveled, hairy man with a belly was sleeping soundly like a "dead pig". He looked just like a dead beggar! Even when the killer of the House of the Prime Minister, the "12 Stars of Spirit Subduing" and the "Evil Earth Souls" stepped over him, he was still sleeping soundly and did not wake up. It was truly a "weirdness" in the world!

Who do you think this boar like burly fellow is? To be honest, this damn big belly beggar who looked like Zhongli Ye was actually Chen Mu, Zhongli Quan, Li Ba Bai, Lü Dongbin, the true beauty and many other weird friends of, Great Hero Tan. This person had once appeared in the chapter between Ye Wuhai and Chen Duo's Game of Chess, but now he was dead asleep in front of Lonelytomb.

However, do not underestimate this dead beggar. He was one of the most remarkable hermits of the fifth generation, a famous Taoist, a Taoist scholar, a man from Quanzhou (now Quanzhou, Fujian Province), the son of the son of Si Yeshao of Tang Dynasty. His father looked forward to his son becoming a dragon and hoped that he would be able to become a great scholar. However, Tan Qiao was very interested in the studies of his sons, such as Elder Huang. He gathered books such as < Legend of Mu Tian Zi >, < Legend of the Han Martial Emperor >, < Legend of the Mao Junlei Immortal >, and so on. His parents, unaware of the situation, thought that a tour of Nanshan near the capital would be harmless, and readily agreed. Once he left his home, he would never return. He would wander around Taibai Mountain, Taihang Mountains, Wangwu Mountains, Mount Song Mountain, Mount Tai, Lushan, buried hill … In response to his father's condemnation, he wrote back:

Mao Junxi was once the son of a human, while his father was now an immortal. He admired it today and found it beneficial. Parents, by their steadfastness, do not bind themselves to the affairs of the world, but obey them.

After that, Tan Qiao took Daoist Priest Song Shan as his master and diligently trained for more than ten years. After that, he traveled all over the place, his whereabouts were unknown, and he arrived at every place. He became a wandering Taoist.

What Tan Qiao usually did, was greatly different from ordinary people. Xia Qiu and Dong Ge appeared to be in a frenzy. Sometimes he would lie in the snow and wind and rain and never wake up. Everyone thought he was dead, but upon closer inspection, they became frightened. In actuality, Tan Qiao had already obtained the Tao's secret technique, and his skills were profound, he did not care about the cold and summer heat anymore.

Tan Qiao did not hold on to wealth, with his sleeves flowing with the wind, he gladly forgot everything else. He often scattered the clothes his father sent him to poor families. With his comprehension, Tan Qiao wrote the《 Hua Shu》, which revealed his insightful insight into the social reality, the philosophy of life, the areas beyond the realm of thought, and so on. From the poems that Tan Qiao often recited, it was sufficient to see his magnanimity and understanding towards the dao:

The line made the Yangtze for the sky, the clogs and shoes threw east to the sea.

There were no other paths in the Penglai, only in front of Tan Sheng's staff.

Tan Qiao walked on the path of buddhism and immortals, but he still paid close attention to social issues. In order to make his understanding known to more people, he searched for characters during his long travels in order to publish his books.

The general principles for the change of everything in the universe revealed by Tan Qiao's "Book of Transformation" were as follows:

The cause of Dao is to become a god, a god, a qi, a qi, a form, and all things.

For the Dao, form the Qi, form the Qi into the Spirit, transform the Spirit into the Void, become illusory, and thus, all things are connected.

Tan Qiao thought that the movements of the Great Way of the Buddha would form a complete circle. The development of all things in the universe is the form of Tao ~ God ~ Qi (Everything). In this way, the world can be endlessly born, ever-changing, and ever-changing. All things have a common trait, that is, form ~ Qi ~ God ~ Void, "all things are illusory and all things are alike." The formula, framework, principles, and spirit of this transformation can be found everywhere. Even if you want to use it to analyze social evolution, it makes perfect sense:

Demonification of spirit, God Transforming Qi, Vapour Forming, Form Transforming Essence, Essence Transforming, Perception Transforming, and Gu Panpan, while Gu Panpan rose and fell, rising and falling, revering and transforming, transforming into a crown, a crown and a carriage, turning into a palace, turning into a palace, turning into a palace guard, tucking a bird into a bird, extravagant and extravagant. It comes and it doesn't move; it doesn't move.

Tan Qiao seemed to have the intention to form a grand picture of the evolution of human history. From the origin of mankind, the development of private ownership, the establishment of the royal power, to the historical chain of exploitation, oppression and rebellion, he recognized the certain inevitability of human history and thus made a Chinese traditional description. Although the theory appeared very simple, simple, and some links could not be connected with the Marxism-Leninist theory of the thought of the classic writer of the same kind of discourse, but a thousand years ago, his understanding of social history reached such a level, is already valuable. It was this macroscopic understanding that enabled him to come up with many original views on the issue of social disorganization.

Tan Qiao also had a general idea of the evolution of humans:

God Transforming, Deity Transforming Qi, Qi Transforming Blood, Blood Transforming Form, Form Transforming Infant, Infant Transforming Child, Child Transforming Mighty, Robust Aging, Death Aging, Death Transforming Void.

The void turned into a god, the god turned into qi, and the qi turned into something.

Transforming into the inexhaustible, from the endless rings, all things that do not want to live, have to live; all things do not want to die, have to die. ( > Book Formed Dead (Life and Death)

The question of where human beings first came from is still a controversial topic in the scientific community. Of course, Tan Qiao started from the dao and the virtual world to analyze the human embryo formation. He also realized that there was a type of iron law for life and death, and also the fact that although everything had changed, it was an indestructible cycle.

Tan Qiao believed that the ancient sages, through meticulous thought, had finally realized that "the end of the matter has been cleared, and the source of Creation".

Forgotten form to nourish Qi, forgetting qi to nourish the spirit, forgetting spirit to nourish the deficiency, the connection between the virtual and the unreal, is the same. The essence of the hidden essence was used as all spirits. It was contained within the essence of the primordial essence as the primordial essence of the primordial essence, and was used as the primordial essence of all spirits. With Kan Li dissolving in one body, the wind and clouds in the seven orifices, true energy steaming without the cold and summer heat, pure yang flowing without the lifeless, it is called the Path of Divine Transformation. Scripture of the Extreme Violet Palace Monument)

The "Divine Path" is the way of human transcendence. After training, it can make people's life reverse movement, that is, change the direction of movement from the virtual to the spiritual to the blood to the infant to the strong to the old to the dead. "This is not a postmortem change. If this is the case, then it would be tantamount to a thorough religious superstition, but when life is still active, regardless of whether the life of this body is in its youth, strength, old age, health, or illness, one begins to walk the path of return: Qi ~ Qi ~ God ~ Void." For those who have achieved this, the void is what it is, and God can transform, while Form can not be born. "

Spirit can not be transformed into life, blood, form, baby, forget the form, turn back into Qi, for God, for the void is beyond the human lifeless state. Tan Qiao's theory of how the body, blood, and Qi of a Tao Zhu, could never be destroyed, would make the people of the world feel that it was mysterious and unfathomable. If one combined this theory with Chen Jing's < Limitless Diagram >, people would know what kind of exploration the Taoists were going through, and what they were doing was a great undertaking for the life of the human body and the human body and the universe.

From what we have heard and heard from the words of the《 Extreme Violet Palace Monument Formation》, we have learnt that Tan Qiao is extraordinary, able to lie on the snowy ground and remain calm. Although the sun has set, the reason he still has an intimidating aura is because the true energy in his body is able to resist the cold and protect him from the cold. There were quite a few records about the experts of the buddhist faith who would sit under the dew of winter and melt the snow. Tan Zi was not the only one. Of course, for Tan Qiao to do this, showed that he had entered a higher level in his comprehension of the way of the dao. In response to this, he made a principled disclosure in the book:

There were people who were good at hiding, who could control the cold, who could go to hunger, or who could live for thousands of years. Using a large human body as a body would allow one to have the ability to sense the true nature of a body. Manipulation of a Book)

It is known as the Body of the True Body, or as the Body of the True Body. Transforming Books into Yin and Yang

In nature, there were many kinds of long-lived animals such as turtles, snakes, cranes, deer, etc. Tan Qiao carefully observed them from far to near. The sting is not just the sting, body, but the sting, the god. There was a sting method in the Taoist internal cultivation method, which referred to the latter. Tan Qiao said: "After obtaining the rules of the heaven and earth, we will know the house of yin and yang, and once we see the treasure of the spirit, we can steal it. Life can live, and heaven and earth can return." Book Carrying Boat)

Tan Qiao placed great emphasis on the interrelationship between the essence, energy, and form of cultivation and their interaction, pointing out that "using form to kill one's god, using form to improve one's condition" ( "God as the commander of the form." "The gods of nothingness and the gods of yin and yang and the insects and the flesh and blood." Universe, Heaven and Earth, Yin and Yang, All Things, "The One God, the Other Form." ( "It is just as it is, it is inanimate, it is inarticulate, it is inanimate, it is inanimate, it is inanimate, it is inanimate, it is inanimate, it is inanimate, it is inanimate, it is inanimate, it is inanimate, it is inanimate." Water to clear and ice formation is unclear, God bright and shape unknown, ice back to clear, form back to light. If you can find out the truth about the dead, you can travel to the capital. " Book Creation: Path of the Gods)

Tan Zi believed that nothing in the universe was more valuable and important than God. Without a god, the world was dead. Only with a god would the world be alive. Of course, Tan Zi wasn't talking in her sleep. She believed that there was a different world in the universe, and that God ruled over it. Its metaphor may not be appropriate, but its profound meaning is to make people fully aware of the great role of God in the human body. God must not fall in the shape, "only the form of God, from the form of warts. Without warts, why not? " Through practice, people return to the light, and that is God. Only by bringing consciousness and thought to a calm and pure state, that is, death, "true death", death of the heart and life of the god, quiet of the heart and god, pure of the heart and spirit. In the end, he lost his mind and entered the Eternal Realm of Clear Void.

In Tan Zi's view, the air was closely related and inseparable. "A gentleman who harbors righteousness can hide far away from demons, gods, traitors and traitors; a gentleman who accumulates the essence can bless the living and protect the rich and the longevity." (See "A gentleman who conceals righteousness") "Qi of God, Qi of God" (" Zi Ji Palace Monument ")," Spirit contains Qi "(" Da Huan"), "God from the (Judah) mother, Qi from the (Judah) child. "To call upon the spirit of God, to call upon the son of his mother, who dares not come?" Cloud Dragon

The God and the Void can also be transformed into one another, "Vapour God, Vapour God" ( >) Extreme Violet Palace Monument)

The relationship between God and the body is this: "Those who carry me, use me, and those who combine God with reality, can live forever." ( Yang Flint.)

The total relation between God, Qi, form, and the Void is as follows: "Life is the fourth and the root is the one" (" The One ").

In short, none of the four could be separated and isolated for argument, otherwise it would lead to the distortion of Tan Zi's original intentions and slip into the muddy pit of religious superstition.

Through the special training of the spirit, form, heart, and Qi, one would be able to acquire the door of Qi, the Sack of the Primordial Spirit. In short, Tan Zi's "Book of Transformation" very principle reveals that people can carry out reverse exercise on life activities through stashing, inner sight, root collecting, and light dipping, from form to qi, to spirit, and finally to void, to achieve transcendence. Because people limited themselves to understanding the five elements of building up, the popularity, the circulation of gossip, the fire, the water, the heaven and the earth, the way of change, not being good at understanding all things, and the mind and body, they were unable to understand the "path of adults", which was both mysterious and insignificant, and they were unable to evaluate whether it was good or bad.

Tan Qiao said this not because he wanted to forget the entire world, but because he completely understood and cared about the affairs of the people at that time. He had been visiting for many years, with a wide range of observations and deep insights. Many of the pages in the Book of Changes were written in response to the social problems of the time. He points out, for example, that the root cause of the poverty of the people is the brutal exploitation of the rulers:

If you don't eat for one day, you'll be tired. If you don't eat for two days, you'll be sick. If you don't eat for three days, you'll die. It was more urgent than food. And the king seizes one of the soldiers, the soldiers of the army seizes another, the craft seizes one, the merchants seizes one, the Daoists seizes one, the stable one, and the frugal one, so that the silkworm ends up with the robe of the water chestnut, and the food of the oak. Seven Grasps)

And the rulers who built the country, they did it

The power of the poor was for the sake of the city; for the sake of the people's food, it was for the sake of the chestnuts. Having a Country)

the causes of political corruption and social unrest,

Not the rabbit cunning, hunting cunning also; not the people cunning, deceitful also. Be careful not to resent the thieves, but only I can command the thieves. Be careful not to resent the rebels and report them to my church. () Taihe)

How could he be saved if he was confused about the pros and cons and had no idea what was wrong with him? Dazzling)

However, Tan Qiao did not point out a good way to reform society. Instead, he only hoped that the rulers would make adjustments within themselves in order to alleviate the social conflict that was escalating. It was a pity that this genius did not become a reformer, but his deep exposure of the social phenomena at that time left his descendants deep in thought. As a Taoist scholar, he summed up the effective practice principle with his lifetime practice, which enriched the theory of Taoism surpassing human life.

This can be said to be Tan Qiao's lifetime. I hope that we can understand and use his theory and practice better than to think of his painstaking efforts!

"Her shoes are broken, her hat is torn, and her cassock is torn. He laughed at me for being crazy, laughed at me, and broke a fan. No Amitabha in the South, no Amitabha in the South, no Amitabha in the South, no Amitabha in the South. No worries, no worries, no worries, all the cold weather of the world, walking, walking, happy, happy, everywhere I am, where I am. There are no Amitabha in the South, no Amitabha in the South, no Amitabha in the South, no Amitabha in the South.

Her shoes were torn, her hat was torn, and her cassock was torn. You laugh at me, he laughed at me. No Amitabha in the South, no Amitabha in the South, no Amitabha in the South, no Amitabha in the South. The Buddha sits in my mind, walking and walking, laughing and laughing. I am everywhere, everywhere. There are no Amitabha in the South, no Amitabha in the South, no Amitabha in the South, no Amitabha in the South.

Half face crying, half face laughing, whether crying or laughing only I know; half face shady, half face Yang, both Yin and Yang, both good looks, ah! Sigh! Sigh! Half of his face was sorrowful and half was happy. Joyous leaving the mortal world was a common way, a common way. Om.

One half drunk, one half awake, half drunk and happy, happy and happy. The other half cold, the other hot, the world cold. Sigh! Sigh! Half face is evil, half face is good, good and evil always come from the bottom! There is always retribution, always retribution. "Hum, hum."

"Yo yo!" The beggar was free and at ease! Sigh! Wake up! Wake up! Didn't you see a group of assassins pass by here? "Damned pig!"

"AHH@@ After waking up his beautiful dream, he must give it a good beating so that it would know the power of "I, Old Tan". But when he opened his eyes to look, he was surprised!