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一切事情,都有它的答案,只是時間還沒到。
莊子自己在臨死前,心情非常平靜,而弟子們則計劃厚葬老師,莊子說:
“我用天地做棺槨,用日月做雙璧,星辰做珠璣,萬物做殉葬,有什么比這個更好呢?”
弟子怕莊子死后,尸身被鳥獸破壞,莊子卻說:
“在地上會被鳥雀、老鷹吃掉,在地下會被螻蟻吃掉,從鳥雀、老鷹那搶過來給螻蟻吃,為什么這么偏心呢?”
“在上為烏鳶食,在下為螻蟻食,奪彼與此,何其偏也!”
就是莊子臨終前的這句話,道破了天道、地道和人道的奧秘。
盡人事,聽天命
莊子說:“自事其心者,哀樂不易施乎前,知其不可奈何而安之若命,德之至也。”
內心修養(yǎng)很高的人,不管什么境遇都不會改變自己的心境;如果事情無法挽回,他們總能安于天命,這是德性修養(yǎng)的極點。
人生有所求,求而得之,我之所喜;求而不得,我亦無憂。凡事不強求,盡人事,聽天命。
盡人事,是有多大能力使多大能力,能盡多大力就盡多大力,能做怎樣的努力就去做怎樣的努力。
也許你現(xiàn)在的狀態(tài)并不如意,疲憊、迷茫經(jīng)常毫無頭緒的襲來,但是千萬不要因此就懷疑自己,甚至自暴自棄。
盡人事,就是一個奮斗的過程,拼搏的過程,用汗水改變命運的過程,用勇氣改變現(xiàn)實境況的過程,是努力讓結局如期發(fā)展的過程。
人力有時盡,有時候,人生總會遭遇難以掌控、無可奈何的事情。
這時候,不要求全責備。只要自己問心無愧,就應該坦然接受,就是聽天命。
聽天命,是接納,是接受,是坦然面對,是用胸懷接納不能改變的事情。
奮斗了,不一定有成功掌聲,要么跌倒了再爬起,要么改變方向,重起爐灶,犯不著為這一次失敗跟自己過不去,跟社會過不去,跟生命過不去。
一個人,既能盡人事,又能聽天命,才是能進能退,遇險過險,遇坡爬坡,把失敗也變成人生的一種風景。
這些日子天熱,縱然是杜睿再寵杜云蓮,這般時節(jié)也不禁對杜云蓮的管束嚴了幾分,那些爬高摸底的事情,也都不讓她做了,杜云蓮自己也覺得炎熱難當,這幾日除了來杜睿的書房聽他授課,便是悶在自己的閨房中,心里早就開始長草了。 一進書房,都沒想起來要向李承乾行禮,便撲到了杜睿的身邊,抱著杜睿的胳膊,大吵起來。 李承乾也不介意,反而十分喜歡杜云蓮的童趣,他看重杜睿,自然對杜睿府上的人,也青眼有加,令消滅敵人了,他們心中的悶氣也消除了些,一個個都卯足了勁準備消滅敵人。 “隊長,東面和南面的鬼子哨兵都已經(jīng)干掉了。其他兩面由于需要繞過鬼子軍營,暫時還沒有動手?!? “不急,我們的目的不是消滅多少鬼子,而是拖延鬼子的進軍速度,大家抓緊時間休息,準備下午繼續(xù)去襲擾鬼子?!? “明白” 四人經(jīng)過短暫的交流后,開始輪流休息,順便吃了點干糧以補充體力。這樣來來回回的折騰,他們的體力也是消耗很大。 大約四十分鐘以后,鬼子開始收拾行裝繼續(xù)向馬山根據(jù)地進發(fā)。他們的目的很明確,就是要一舉消滅馬山一帶的抗日武裝。 “砰砰…砰砰…” 鬼子剛剛行軍不到半個小時,陳景輝他們又開始偷襲鬼子??勺屗麄兏械狡婀值氖牵碜舆@次并沒有立刻還擊,而是所有人迅速的尋找掩體躲避,同事做好了進攻的準備。 “砰砰…” 陳景輝他們又開了幾槍,可鬼子依然沒有任何還擊的動向,還是靜靜的躲避在掩體后面。 “不好,情況有些不對,大家趕……” “啾……啾……啾……” 經(jīng)過幾分鐘的試探,他發(fā)現(xiàn)鬼子依然沒有反擊的趨勢,這讓他感覺到不大對勁。就在他想喊大家趕緊撤退的時候,空中傳來了炮彈撕破長空的聲音。 “轟轟轟” 三發(fā)炮彈瞬間就在距離他們幾十米遠的地方爆炸,幾棵大樹直接被攔腰炸斷,開始冒起了黑奪他人之造化,雖然談不上人吃人,但是生死卻是必須看透。 所以死而復生對于他來說絕對是幸事,更何況重生到了洪荒,更是無上的大機緣。 雖然這里天仙遍地走,金仙不如狗,但是只要活著就有希望,反正他也是死過一次的人了。 接著龍玨很快就進入一種玄奧的狀態(tài),同時不周山的靈氣也是瘋狂的凝聚起來。 “不周龍脈!”不知道過了多長時間,龍玨終于清醒了過來,心中激動不已。。 剛剛他獲得這一句身體的傳承,他竟然是不周山的龍脈之一。不周山的龍脈是什么?乃是整個洪荒的靈氣之祖,也是整個洪荒的氣運所聚。 他雖然是不周山內山上一個不起眼的龍脈,但這是不周山,放在外面也是一個巨型龍脈。要是在后世,這就是一個祖龍脈,可以幫助一個門派立下萬世根基。 而且他是一個有靈智的龍脈,更是可以自己修煉,凝聚天地間的靈氣,自動進化。 整個不周山一共有十大祖龍脈,每一個龍脈都是巨大無比,比起傳說中的昆侖山或者海外三仙島都是不差絲毫。 但是這里可是不周山,擎天之柱,雖然很多大能在這里修煉,卻是沒有一個人敢挪移或者私自占有這些龍脈,因為只要誰挪移了這龍脈,那么恐怖的業(yè)力,即使圣人也要立刻暴斃。 而龍玨卻是靠著吞噬這些龍脈而成長,甚至最后一舉吞噬這十大祖龍脈也不是不可能。,Subhuti, what do you mean by cloud? If you are reading, I should be a sentient being. Subhuti, don't do is read, why? There is no such thing as a Buddha. If there is a sentient being called Tathagata, the Tathagata has four phases: I, man, sentient being and longevity. Subhuti means: Tathagata, have the heart of sentient beings. Subhuti thinks: Tathagata has the heart to help all living beings. Does he have this heart? Buddha is asking him: Subhuti, what is the meaning of cloud? What do you think? In other words, what do you think of this matter, this problem? Do you mean that the Tathagata has the heart to relieve sentient beings? It is wrong to say the Diamond Sutra. You should not call the Tathagata's work a thought. Don't think that the Tathagata says that the Vajrayana Sutra is to save all living beings. Don't think that the Tathagata is to save all living beings. I should be a sentient being. The Buddha is called Subhuti. Don't have this view. Don't think that the Tathagata says the Vajra Prajna Paramita Sutra is for sentient beings. This is wrong. Subhuti, what do you mean to say: Tathagata has the heart to take care of all living beings. Buddha sent Subhuti's suspicion to him. Buddha said that this sutra of Vajra Prajna Paramita does not have a mind of sentient beings, so don't think about it. Why? The essence of all living beings is Buddha, and all living beings are Buddha. This is the Mahayana doctrine. In particular, the Hua Yan Sutra is devoted to this issue, which is contained in many volumes of scriptures. It is said that all sentient beings are Buddhas. If the Tathagata is to make all sentient beings Buddhas, this is a lie. What do you mean by lying? It is me, human beings, sentient beings and longevity, not only I, what I think, this is what I think and what I think in my heart. Although all sentient beings have Buddha nature, if it is said that if it is not because of Buddha, how can he realize? With what practice can one become a Buddha? It is we who hear the Buddha's words, and only by listening to the Buddha's words can we realize this truth and become Buddhists. This Buddha tells us that Buddha transforms sentient beings into beings without transforming them. Buddha does not transform the mind of sentient beings and no sentient beings are transformed by Buddha. This is the characteristic of Vajrayana Sutra. This is why it is different from other Sutras. The Buddha has repeatedly instructed Subhuti that you must not have this kind of thought. You must not say that the Tathagata is for the sake of sentient beings, whether it is the Tathagata saying, the Tathagata practicing, or the Tathagata coming out of the world. Many other sutras say that the great cause of Buddha's birth is the salvation of all living beings. The Diamond Sutra sends out this thought and tells Subhuti that you should not have this idea. Why not call you this idea because of Buddha's salvation of all living beings and why? Subhuti, don't do is read, what reason? The reason is very simple, there is really no such thing as Buddha, so I ask you not to say that Buddha can do it. Because there is really no sentient being, such as Buddha. If there are sentient beings such as Buddha, Buddha has me, human beings, sentient beings and longevity. If the Buddha wants to have this idea, I will have the idea of sentient beings, I will have the idea of sentient beings, I am Buddha, and sentient beings are sentient beings, then the Buddha has four distinct phases: I, human beings, sentient beings and longevity. In fact, the Buddha does not have me, human beings and sentient beings. Therefore, the Buddha enjoins Subbodhi that you do not have the idea of Buddha's idea of sentient beings, and at the same time you do not have doubts. Therefore, tell him not to do is to read, that is what this means. Don't do this, Buddha has no sentient beings to be able to live, no sentient beings to become Buddha, and no Buddha to live. To eliminate this idea, although all sentient beings have Buddha nature, can they be enlightened by themselves if they do not listen to what has been said? What makes you practice to become a Buddha? This is a rhetorical question, that is, let us understand that Buddha is not persistent, nor does he have my own view, human view, sentient beings view, and longevity view. Buddha transforms all living beings into nothing. Buddha transforms all living beings into beings without seeing each other and without being able to transform. There is no Buddha who can be changed, nor is there any sentient beings that can be changed. Let's understand it this way. The meaning is very deep. Let's get rid of all persistence. Because we sentient beings know and see too deeply, especially we draw the common people and Buddha very clearly, which is wrong. For example: Patriarch Danxia, he broke the attachment of the master of a temple, that is, the master monk. Buddha's heart, the heart of all living beings; Buddha's image, sentient beings' image. Persistence is very serious, he went to visit him. Seeing the temple, he went to the main hall. It was winter and the weather was very cold. Patriarch Danxia took down the wooden Buddha statues and split them, lit a fire and baked them. The abbot monk, still can promise him? I started to argue with him. The abbot said: How do you split the Buddha? How did you burn my Buddha statue? He said: I am looking for sarira. The abbot monk said: What relic is in this wood? He said: Oh, there is no sarira in the wood. I'll burn another one if there is no sarira. How do you understand? He is breaking away from this master's knowledge and vision. He is too clear about the Buddha's vision, my vision and all beings' vision. He breaks away from his knowledge and vision. As soon as he burned, he said, ' I am looking for sarira.' Where is the sarira in this place? Where is the sarira in the wooden statue? Why did he worship him without sarira? What is he doing? I'll burn another one and the host will be enlightened. Do you know the reason for his enlightenment? He disavowed his knowledge. Buddha means there is no difference among all beings. The Buddha is wood, not the real Buddha. If we normally regard Buddha statues as wood, can you practice? We really regard the Buddha as the real Buddha. There are several aspects: to a certain kind of person, it is Zen meditation for that old practitioner. he reached the peak and was too clear about the difference between Buddha and sentient beings. Patriarch Danxia broke his belief. This is not something we can use casually. You also went to the temple to take a Buddha statue and split it, then you can commit crimes and shed blood. He didn't, so there is a lot of scripture, don't misunderstand. You must not do that until then. For example, a Zen master, who has been sitting and participating in Zen for 120 years, how can you compare? You can also go there and sit there. how can you compare yourself with him for more than 20 or 30 years? You can only gain by yourself. There was a man selling tofu. when he went to jinshan temple to deliver tofu, he looked at master sitting like this. he said, ' master, one year he also sits like this when delivering tofu, and two years he sits like this. is it any good to sit like this every day?' It must be good. He asked the guest teacher, I also want to sit down. The guest teacher said, ' No, how can you run and sit down?' He said, ' I will not sit inside. the masters will sit inside the door. I will sit outside the door and sit at the back door. is that possible?' The hostess asked him to grind and say, ' okay, okay, you are not allowed to talk or make any noise here.' He sat at the back, waited for a fight, and then said to the guest teacher, ' alas, I have gained a lot from this sitting.' The insider said: What have you gained? He said: I owe me the tofu account three years ago. I have long forgotten it. I remembered several accounts in this sitting. I should go to ask for the account and collect the money. What do you think of this story? How do you understand? Therefore, we should calm down, calm down the crazy heart and floating heart. Like him who has no wisdom, we can realize wisdom. Wisdom can illuminate itself, so-called open wisdom is open mind, open mind is wisdom, simply say wisdom now. Before wisdom comes to light, can it be life or death? In the past, present and future, you have known and completely laid down your body, mind and body, seeing that it is empty, that is the meaning. Buddha does not have sentient beings, nor does he have this idea. I am capable and sentient beings are what I am capable of. If there is such an idea, if he is not a Buddha, he will not succeed, that is the meaning. Subhuti certainly understood, so the Buddha asked Subhuti: Do you think so? The Tathagata's work is to chant me to save all living beings. What if there is such an idea? It is wrong. Subhuti, don't do is read, there is no sentient beings Buddha degree. I'll tell you the truth, in fact, there is not a sentient being who is Buddha. If the Tathagata wants all beings to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be The Buddha has long been dead, without me, human beings, sentient beings and longevity. That's why he said: ' Buddha spends all day without seeing sentient beings.' Because the Buddha knows Subhuti still has doubts, his heart is still not clean, and he still thinks that all living beings are what the Buddha does. All living beings are enlightened by Buddha. Buddha is enlightened by being enlightened, so Buddha wants to be enlightened. Buddha replied: All living beings do not want me to do it, nor do I want to do it. Why? All sentient beings are full of Buddha nature. All sentient beings are Buddha. This everybody can want deep participation, all living beings are Buddha originally, born Buddha has no two, heart and Buddha have no two, no two is one. All sentient beings are Buddhas and are just lost in enlightenment. This truth should be taken into consideration. It's not that scripture can't be told according to the text, but that the participant is thinking. You have to see the body, and the body is the same. No matter what its appearance is, it is the same. For example: wood. If this wood is carved into a Buddha statue, everyone will offer it there and kowtow for worship. If this wood is made into a chair, all of us will sit on it and put it under our buttocks. One kowtows and worships every day and the other sits under his buttocks. Are these two the same? But they are all made of wood. It turns out that they are all made of wood. From this truth, we all realize that the essence is the same, and all living beings and Buddha are one body. He is lost and fallen, that is, all living beings. Has he realized? Enlightenment is Buddha. The Buddha is clear, clear, sentient beings are Buddhas, future Buddhas, Buddhas are accomplished Buddhas. One has become, one has not yet become, it turned out to be one. So Subhuti, the Tathagata, said, ' If there is me, there is no me.' I am a pseudonym, I am not me, then there must be me, but ordinary people don't think so, think it is me. He thought I said I was me, said I was not me, we can understand from what we said. As we say fire, fire is not fire. When talking about fire, it is not fire, but fire, not burning our mouths, burning our tongues, this pseudonym. But if you don't say fire, how can people understand that you mean fire? Let me understand here that this is a false statement. What about Buddha? Buddha is not Buddha, that's the meaning. So Subhuti, the Tathagata, said, ' If there is me, there is no me.' Tathagata said: I am not me. However, ordinary people are persistent, saying that I am not him or you, saying that I am me, respectively. Buddha said: Ordinary people think there is me. The Buddha was afraid of Subhuti clinging to the common people. The Tathagata said, ' The common people are not common people, but common people.' Every diamond sutra has a 30% discount, a pseudonym that follows the world, and an explicit truth. No, after that, they follow the world, so all Buddhas become Buddhas, and they also show that they are just like people. Just understand this truth. The Tathagata said that I am pure in nature, and that I am always happy and pure. I am always happy and clean, not ordinary people who are greedy, angry, stupid, ignorant and false, but I am false. Buddha said that I am always happy and I am clean and virtuous. Therefore, the ordinary people think it is me, and the ordinary people have me, some people, and some people's opinions. That is the ordinary people. Why? Is there birth and death in the heart of the common man, so it is called the common man. The heart of a saint has no birth and death. He is not the common man. The man who has realized Prajnaparamita is not the common man. The man who has lost the Prajnaparamita is the common man. Therefore, ordinary people are not ordinary people, and when ordinary people realize prajnaparamita, they are not ordinary people. Another kind of said, the heart can have some, can have some ordinary, the heart is incompetent, is not ordinary, is the equality law, the law is equal. It is the equality of the law and there is no superiority or inferiority, that is to say, the suspicion is completely removed, the transcendence is immediately entered, and Bodhi is established. That is the Buddha, and all beings are equal. Subhuti, what do you mean by cloud? Can you view the Tathagata in 32 phases? Subhuti, do you think Buddhism is thirty-two and eighty good? Subhuti said: So it is. Yes, it is like this. I view the Tathagata in 32 phases. The Buddha said Subhuti: If you look at the Tathagata in 32 phases, the wheel of the holy king is the Tathagata. If you think of yourself as a Tathagata with 32 phases, you are wrong. Why? There are also 32 phases in the runner king. isn't that why the runner king has become a Buddha? Hearing this, Subhuti made a wrong answer, so he quickly corrected it. Subhuti White Buddha said: Buddha, as I understand the meaning of Buddha, should not view the Tathagata in 32 phases. How should we view the Tathagata? Therefore, the dharma body is not a phase. Tathagata: such as person, such as motionless; Newcomers, come and not come. Should appear in the world, should appear. Dharma is dharma body, because Subhuti's perseverance has not been completely eliminated and there is still this problem. Therefore, the Buddha has raised such a question mark for him. It is supposed to be asked, but Subhuti does not know the meaning of Buddha, so he answered it easily and did not intend to answer it. If so, he is right. Buddha said he was wrong. What should he do? After the Buddha said this, he knew and understood that he did not view the Tathagata in 32 phases, because the runner king has 32 phases and is the same as the Buddha. The runner king is far from the Tathagata. How can he compare with the Tathagata? He saw that his thoughts and worries were not broken, so Subhuti immediately turned around and said that if I understood the meaning of Buddha and said that Buddha asked me, I answered casually. If you ask me further, I know what you mean. You should not look at the Tathagata with the thirty-two phases. You should not look at the Buddha with the thirty-two phases. Now Subhuti is completely clear. At this Prajna meeting, Subhuti has entered the realm of Great Bodhisattva. He is not the original two-way person, but only the person and me. He has already entered the court of justice, so he should not reply了,你們就說我出去有事,很快就回來了。然后皇帝就和我出去把士兵們帶回來,皇帝回來后小丑還沒來,我就趁機躲在桌子下,又過來一會兒,小丑終于來了,這次小丑又給皇帝送來了一臺樂高電腦,并教皇帝在上面玩游戲,皇帝玩的都停不下來了,小丑偷偷拿出了一把劍,用力向皇帝刺去,我使用木元素勝了,還要五個樂高人也被留了下來接受訓練跟著定位裝置,我們到了一座火山腳下,我們坐著車一路開進了云里,可又不像云,因為云沒有這么大一片的,聽了當?shù)鼐用竦恼勗?,才知道這叫云海,在云海里的視線越來越模糊,能見度越來越低了,只能看見距離兩米內的東西,突然,前面出現(xiàn)一塊大石頭功的,不過,他們的武功只能打架殺人,卻不能救人?!? 不是吧,什么時候武功如此泛濫了! 楊楓震驚,他原先以為,這世界就算存在這武功之類的,也多想是小說里寫的,把門派立在深山老林中,輕易不再外面行走。 不過楊楓也不想想,現(xiàn)在是現(xiàn)代社會,天南大學這樣的名牌大學,能夠進入其中的,頭腦是絕對沒有問題的,而練武之人,在頭腦方面也可能比一般人要好,因此天南大學這樣精英薈萃的地方,自然不缺乏練武之人。 “楊楓,你說你治療一次,就能保證我十天的健康?那日后呢,你能不能繼續(xù)幫我治療啊,你放心,我會補償你的?!?,他一副高興的樣子說:“這不是元素戰(zhàn)士嗎?想不二、白三、白四、白五一起來想辦法,城墻也不高,難怪歷史上劉備打荊南時,包括長沙太守韓玄在內的幾個不愿投降的都是出城接戰(zhàn),這么矮,又不結實的城墻,能守得住才是怪了。 張鋒一路經(jīng)過大大小小的城池時,均是按人頭收的城門稅,到了這里,守門的小校踮著腳看了看他們車隊,只收了兩金,就揮手讓他們進城了。輕輕吐出一口濁氣,林逸臉上的笑容很明顯,終于把三千雷動初步練成了,還真是艱難啊! 單單是等打雷刮風,就等了整整五天,煉化風雷之力的時候,還差點被烤熟了!好不容易成功馴服雷電之力,結果把衣服給燒了個干凈,差點被小師妹給“斬了大蛇”。 這其中的坎坷,還真是夠讓人不寒而栗的。 不過一切都是值得的,單單是這三千雷動第一階段“雷閃”的速度,就對得起林逸這一頓雷劈了! “師兄,你剛剛練的,就是三千雷動嗎?”邀月望著林逸,眼中的激動之色難以掩飾。 她很清楚,《明玉經(jīng)》上記載著的配套輕功,在速度上遠遠比不上林逸之前的身法,至少在一流境界來看是這樣的。 身具風雷之力,在速度方面,林逸占了太大的便宜。 林逸點了點頭:“是的,正是三千雷動,等你們成功把體內的風雷之力與明玉真氣融合,到時候應該也可以練成三千雷動?!? “到時候,同境界里應該沒有人能夠比你們更快,即使是超過你們一個大境界的武者,也未必能追的上你們?!?大叫,結果被黃忠一栗子敲得不做聲了。路兩邊灰色的低舍倒是整整齊齊,門口坐滿了乘涼的人,卻是直接一屁股坐在雨水沖洗過的地上,根本不怕將來會患上風濕或關節(jié)炎。完藍就給我拿了碗飯,我飛快的吃了下去,我完全恢復后就問二隊怎么樣了。
不跟人比,做自己
莊子說:“舉世譽之而不加勸,舉世非之而不加沮。”
全世界認為我做得好,我也不更加勤勉;全世界說我做得不好,我也不沮喪。
誰都有長處,也都有短板,如此方構成蕓蕓眾生。世界之所以有趣,恰恰是因為生活各異。
專注自身,才能在這樣一個復雜的膨脹的世界里,找到專屬于自己的光環(huán)和美好。
有一個成語“呼牛呼馬”,來源于莊子講的一個故事:
有一個自認為博學的人,名叫士成綺。他經(jīng)常聽別人贊嘆老子具有超然高尚的智慧,于是登門拜訪老子。
他看到老子的家如同老鼠洞一般雜亂不堪,生氣地說道:“聽人說你是擁有大智慧的圣人,我走了幾百里路來見你,沒想到你像老鼠一樣!”
老子聽了像木雞一樣,毫無反應。士成綺罵完了轉身就走。
第二天,士成綺覺得自己錯了,又來跟老子道歉。
老子平靜地說道:“什么圣人不圣人,這種名號,我早就像破鞋子一樣把它扔掉了。我如果有獲得大道的實質,你罵我是牛、是馬、是老鼠,又有什么關系?我還是我?!?/p>
你說什么,是你說什么,并不能影響我,也不能改變我。
如果你選擇活在別人的眼里,就注定要死在別人的嘴里。
人生在世,每個人都必須有自己的生活,別人的生活再好,也未必適合自己;只有適合自己的生活,才是最好的生活。
每個人的一生都有自己的使命,不用和別人比,好好活自己。
對未來,不擔憂
人生最看不破的是生死。其實,恐懼死亡,比死亡本身更可怕。
一般人怕死,是不知道死后會是怎么樣。
恐懼最大的來源,是對于未來的認識不明,是對于未來的不確定性。
《列子》中記載了一個“杞人憂天”的故事:杞國有個人,每天都在擔心天會不會塌下來,甚至為此吃不下飯,睡不著覺。
周圍的人知道后,都勸他說:“天不會塌下來的,就算天真的塌下來,你也沒有辦法啊?!?/p>
我們每個人都覺得故事中的杞子十分可笑,殊不知,日常生活中的我們也如杞子這般。
很多人都會為還未發(fā)生的事情感到煩惱,并為此付出大量時間。所以有人說,“一生中煩惱太多,但大部分擔憂的事情卻從來沒有發(fā)生過”。
莊子曾面對悠悠天地感慨:“人生天地之間,若白駒過隙,忽然而已。”
世間本無事,庸人自擾之。世上的許多煩惱其實都是自己尋找得來的,我們讓自己常常陷入麻煩的漩渦中,只因為對于未來的無謂擔憂。
其實,與其擔憂未來的事情,不如想好現(xiàn)在能做到的事情。
人生旅途中會遇到各種各樣的問題和困難,遇到了,就去解決。
一切事情,都有它的答案,只是時間還沒到,你才不知如何解答。
不管結果如何,經(jīng)歷過,無愧于心,就好。
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