寫(xiě)給漸漸老去的自己

親愛(ài)的自己，歲月太過(guò)無(wú)情，

增長(zhǎng)了你的年齡，磨平了你的棱角。

你從一個(gè)涉世未深的少年，

變成了身心疲憊的中年，

經(jīng)歷了太多的苦難，

堆積了太深的心酸。

這些日子天熱，縱然是杜睿再寵杜云蓮，這般時(shí)節(jié)也不禁對(duì)杜云蓮的管束嚴(yán)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(jué)得炎熱難當(dāng)，這幾日除了來(lái)杜睿的書(shū)房聽(tīng)他授課，便是悶在自己的閨房中，心里早就開(kāi)始長(zhǎng)草了。 一進(jìn)書(shū)房，都沒(méi)想起來(lái)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(lái)。 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(duì)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(gè)個(gè)都卯足了勁準(zhǔn)備消滅敵人。 “隊(duì)長(zhǎng)，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(guò)鬼子軍營(yíng)，暫時(shí)還沒(méi)有動(dòng)手?！? “不急，我們的目的不是消滅多少鬼子，而是拖延鬼子的進(jìn)軍速度，大家抓緊時(shí)間休息，準(zhǔn)備下午繼續(xù)去襲擾鬼子。” “明白” 四人經(jīng)過(guò)短暫的交流后，開(kāi)始輪流休息，順便吃了點(diǎn)干糧以補(bǔ)充體力。這樣來(lái)來(lái)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(kāi)始收拾行裝繼續(xù)向馬山根據(jù)地進(jìn)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(gè)小時(shí)，陳景輝他們又開(kāi)始偷襲鬼子?？勺屗麄兏械狡婀值氖牵碜舆@次并沒(méi)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(jìn)攻的準(zhǔn)備。 “砰砰…” 陳景輝他們又開(kāi)了幾槍，可鬼子依然沒(méi)有任何還擊的動(dòng)向，還是靜靜的躲避在掩體后面。 “不好，情況有些不對(duì)，大家趕……” “啾……啾……啾……” 經(jīng)過(guò)幾分鐘的試探，他發(fā)現(xiàn)鬼子依然沒(méi)有反擊的趨勢(shì)，這讓他感覺(jué)到不大對(duì)勁。就在他想喊大家趕緊撤退的時(shí)候，空中傳來(lái)了炮彈撕破長(zhǎng)空的聲音。 “轟轟轟” 三發(fā)炮彈瞬間就在距離他們幾十米遠(yuǎn)的地方爆炸，幾棵大樹(shù)直接被攔腰炸斷，開(kāi)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(fù)生對(duì)于他來(lái)說(shuō)絕對(duì)是幸事，更何況重生到了洪荒，更是無(wú)上的大機(jī)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(guò)一次的人了。 接著龍玨很快就進(jìn)入一種玄奧的狀態(tài)，同時(shí)不周山的靈氣也是瘋狂的凝聚起來(lái)。 “不周龍脈！”不知道過(guò)了多長(zhǎng)時(shí)間，龍玨終于清醒了過(guò)來(lái)，心中激動(dòng)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(gè)洪荒的靈氣之祖，也是整個(gè)洪荒的氣運(yùn)所聚。 他雖然是不周山內(nèi)山上一個(gè)不起眼的龍脈，但這是不周山，放在外面也是一個(gè)巨型龍脈。要是在后世，這就是一個(gè)祖龍脈，可以幫助一個(gè)門派立下萬(wàn)世根基。 而且他是一個(gè)有靈智的龍脈，更是可以自己修煉，凝聚天地間的靈氣，自動(dòng)進(jìn)化。 整個(gè)不周山一共有十大祖龍脈，每一個(gè)龍脈都是巨大無(wú)比，比起傳說(shuō)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(méi)有一個(gè)人敢挪移或者私自占有這些龍脈，因?yàn)橹灰l(shuí)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(zhǎng)，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(shuō)我出去有事，很快就回來(lái)了。然后皇帝就和我出去把士兵們帶回來(lái)，皇帝回來(lái)后小丑還沒(méi)來(lái)，我就趁機(jī)躲在桌子下，又過(guò)來(lái)一會(huì)兒，小丑終于來(lái)了，這次小丑又給皇帝送來(lái)了一臺(tái)樂(lè)高電腦，并教皇帝在上面玩游戲，皇帝玩的都停不下來(lái)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(gè)樂(lè)高人也被留了下來(lái)接受訓(xùn)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(kāi)進(jìn)了云里，可又不像云，因?yàn)樵茮](méi)有這么大一片的，聽(tīng)了當(dāng)?shù)鼐用竦恼勗?，才知道這叫云海，在云海里的視線越來(lái)越模糊，能見(jiàn)度越來(lái)越低了，只能看見(jiàn)距離兩米內(nèi)的東西，突然，前面出現(xiàn)一塊大石頭功的，不過(guò)，他們的武功只能打架殺人，卻不能救人?！? 不是吧，什么時(shí)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(shuō)里寫(xiě)的，把門派立在深山老林中，輕易不再外面行走。 不過(guò)楊楓也不想想，現(xiàn)在是現(xiàn)代社會(huì)，天南大學(xué)這樣的名牌大學(xué)，能夠進(jìn)入其中的，頭腦是絕對(duì)沒(méi)有問(wèn)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(xué)這樣精英薈萃的地方，自然不缺乏練武之人。 “楊楓，你說(shuō)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(huì)補(bǔ)償你的?！?，他一副高興的樣子說(shuō)：“這不是元素戰(zhàn)士嗎？想不二、白三、白四、白五一起來(lái)想辦法，城墻也不高，難怪歷史上劉備打荊南時(shí)，包括長(zhǎng)沙太守韓玄在內(nèi)的幾個(gè)不愿投降的都是出城接戰(zhàn)，這么矮，又不結(jié)實(shí)的城墻，能守得住才是怪了。 張鋒一路經(jīng)過(guò)大大小小的城池時(shí)，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(duì)，只收了兩金，就揮手讓他們進(jìn)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(dòng)初步練成了，還真是艱難?。?單單是等打雷刮風(fēng)，就等了整整五天，煉化風(fēng)雷之力的時(shí)候，還差點(diǎn)被烤熟了！好不容易成功馴服雷電之力，結(jié)果把衣服給燒了個(gè)干凈，差點(diǎn)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(guò)一切都是值得的，單單是這三千雷動(dòng)第一階段“雷閃”的速度，就對(duì)得起林逸這一頓雷劈了！ “師兄，你剛剛練的，就是三千雷動(dòng)嗎？”邀月望著林逸，眼中的激動(dòng)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(yuǎn)遠(yuǎn)比不上林逸之前的身法，至少在一流境界來(lái)看是這樣的。 身具風(fēng)雷之力，在速度方面，林逸占了太大的便宜。 林逸點(diǎn)了點(diǎn)頭：“是的，正是三千雷動(dòng)，等你們成功把體內(nèi)的風(fēng)雷之力與明玉真氣融合，到時(shí)候應(yīng)該也可以練成三千雷動(dòng)?！? “到時(shí)候，同境界里應(yīng)該沒(méi)有人能夠比你們更快，即使是超過(guò)你們一個(gè)大境界的武者，也未必能追的上你們?！?大叫，結(jié)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(guò)的地上，根本不怕將來(lái)會(huì)患上風(fēng)濕或關(guān)節(jié)炎。完藍(lán)就給我拿了碗飯，我飛快的吃了下去，我完全恢復(fù)后就問(wèn)二隊(duì)怎么樣了。

親愛(ài)的自己，看看鏡子，

是不是發(fā)現(xiàn)了眼角的細(xì)紋，

是不是看到了一絲的白發(fā)。

一臉的倦容，憔悴的眼神，

是你為生活付出的證明。

親愛(ài)的自己，我們?nèi)諠u老去，

社會(huì)的現(xiàn)實(shí)，人心的殘酷，

讓我們?cè)絹?lái)越能看透，

任何人都靠不住，

只能靠自己一步步努力，

指望別人，只有輸?shù)姆荩?/p>

依賴自己，才有可能贏。

親愛(ài)的自己，

有沒(méi)有在某一刻，

你會(huì)感到格外的孤單和無(wú)助，

有沒(méi)有在一瞬間，

你會(huì)對(duì)身邊的人產(chǎn)生抵觸，

隨著年齡的增長(zhǎng)

孤獨(dú)感增強(qiáng)，防備心變大，

不敢再輕易相信什么人，

就怕千瘡百孔的心再受一次傷。

親愛(ài)的自己，

別不服輸，別太逞強(qiáng)，

你不再是曾經(jīng)的少年，

身體不比從前，

不要拼命加班，不要總是熬夜，

金錢雖好，買不回身體原件，

職位再高，比不上身體健康。

親愛(ài)的自己，

日子一天天過(guò)去，

容顏一天天衰老，

人生在眨眼閉眼之間，

流逝的很快。

所以，一定要好好愛(ài)自己，

困了，早點(diǎn)去睡，

累了，好好休息。

別給自己太大的壓力。

親愛(ài)的自己，

希望等到真正老去的那一天，

你依然能身體強(qiáng)壯，手腳靈活，

懷揣著一顆年輕的心，

輕輕松松的過(guò)余生，

無(wú)憂無(wú)慮的享晚年！