As soon as Nan Xian arrived under the forty-eighth level, he has been committed to studying the development of the lower world.

He has many opinions about heaven.

But he did not express his opinion.

The theory of "destiny" in ancient philosophy of the Great Hua Kingdom was popular as early as the Yin and Zhou dynasties.

The oracle bone inscriptions, Yi inscriptions, and the inscriptions of "Accepted by the Heaven" that were seen in the excavation of ancient artifacts appeared more than once, indicating that as early as the Yin and Zhou dynasties, the view of Tiandependence had already taken root in people's minds.

In the words of the Book of Changes, this is called the change of the main road, and each has the same true nature and life.

Regarding the fate here, later generations commented: fate is what people receive, and it is the one that is noble and humble.

In the ancient ideas, people's wealth, poverty, fortune, fortune, life, life, longevity, poverty, gains and losses, even the success of the imperial examinations and profits all depend on a kind of power that humans cannot grasp in the dark, that is, fate.

The view of fate has a long history in ancient times.

From the Xia Dynasty to the Zhou Dynasty, Confucius' disciple Zixia said: "Life and death have destiny, wealth and honor are in heaven."

It can be seen that Confucius disciples believe in fate.

Confucius further pointed out: "If you can seek wealth, you can seek it. Even if you hold a whip, you will also do it. If you cannot seek it, follow what you like."

Huan Chi of Song once wanted to murder him, and Confucius claimed: "I am born with virtue, so what is Huan Chi like?"

In short, in Confucius' view, a person's life and death, wealth, poverty and humbleness are completely related to the fate of hanging high in the sky, and are by no means able to change the power of all living beings in the world.

Therefore, Confucius also said: "If you don't know your fate, you can't be a gentleman."

Confucius, the founder of Confucianism, was an old master who believed in fate very much.

In theory, Confucius was a knowledgeable scholar who had a deep understanding of human society. How could he believe in fate?

It turned out that in his early years, he was busy traveling around the countries, selling his political propositions everywhere, and wanted to do a grand career. But later, when he was disappointed, he deeply realized that the God of Destiny was so powerful, but by this time he was already in his fifties.

"Knowing the destiny at fifty" is the best explanation of the process of his thought transformation from not knowing destiny to knowing destiny.

At the same time, he not only "knows his destiny", but he and his disciples also spared no effort to promote the idea that "life and death have destiny, wealth and honor are in heaven", "If you don't know your destiny, you can't be a gentleman", and "A gentleman is easy to wait for fate, while a villain takes risks and takes luck."

His preaching here is that a person's life, death, wealth and poverty are destined long ago. As a gentleman, he must know his fate, otherwise he will not be qualified to be a "gentleman's cultivation."

It is precisely because gentlemen are "knowing their destiny" that they can be content with themselves and obey God's arrangements, but villains do not. They refuse to obey God's destiny and often take risks and force them, hoping to be lucky and get a good result.

Of course, you can't even attack the problem, and you can't do anything else.

Confucius' Bagyu records Confucius' words: "The ancient sages and gentlemen were knowledgeable and thoughtful, and those who did not meet the times were numerous, but they were not only Qiu (I Confucius). How could they be wise and unworthy? Those who do not do things are human beings, those who do not meet the times are life and death.

Here, he believes that virtuousness and unworthiness are divided according to talent, and whether or not to do it is something that people can grasp. As for the good or bad opportunities, it is a matter of time (whether they meet the wrong person at the right time; or they meet the wrong person at the right time; or they meet the right person at the right time; or they meet the right person at the wrong time). But whether they die or live, they have to depend on God's will.

As the founder of the Confucian school, Confucius' idea of ​​destiny was reflected in the later great Confucian Mencius. The first chapter of "Mencius" says: "Those who do nothing but do nothing but come is fate." This means that no one asks him to do it, but he competes for it, which is the will of heaven. No one asks him to come, but he competes for it, which is fate.

At the same time, he also gave an example to illustrate that Yao and Shun's sons were not Xiao because Shun and Yu had been prime minister for too long.

Therefore, Yao and Shun's sons did not have the world; Yu's son Qi was wise and capable, and Yu's time and meaning were short, so Qi could get the world.

All of the above are not done by manpower, nor are they done by manpower.

From a reasonable point of view, this belongs to God's will, and for man, this belongs to destiny.

Heaven and destiny.

It's really consistent.

In "Mencius", Mencius also said: "If you live a young man for a long time, you should cultivate yourself and wait for it, so you can establish your life."

He also said: "Is it true that one is fate, and that one is right. Therefore, those who know one is not standing under the rock wall. Those who die through the way are righteous, and those who die with a hindrance are not righteous."

The former means that no matter how short my life is, I will not be bothered. I just cultivate my body and mind and wait for my destiny. This is the way to settle down.

The latter means the good and bad luck of people in the world.

All are fate. As long as you go by reason, the next thing is the right fate.

Therefore, those who understand destiny do not stand under a wall with danger of falling.

Therefore, those who do their best to die are subject to the righteous destiny of heaven, and those who die of sin are subject to the righteous destiny of heaven.

Here, although Mencius believed that the power of destiny was irresistible, no matter what, I should still act according to my benevolence and righteousness, and I cannot die for nothing for no reason.

Undoubtedly, this has a complementary side to Confucius' view of destiny.

In addition, many of the pre-Qin philosophers believed in fate, and Confucianism was the most powerful.

After a series of advocacy by pre-Qin scholars, the view of fate was from top to bottom.

From rulers to common people, the atmosphere of faith in life was very prosperous.

As early as the Shang Dynasty, the rulers at that time had been accustomed to divining the will of heaven before doing something, whether it was bad or good. Later, due to the influence of the corresponding concepts of man and heaven and earth, people generally believed that the fate of the whole world and the destiny of each individual were related to the time and astrology of heaven.

"The Book of Zhou" records: "Feng Xiang's palm is twelve years old, twelve months, twelve festivals, 10 days, and 28 stars. Distinguish the narrative to meet the heavenly throne."

"Baozhang's family controls the stars, and uses the changes of stars, sun and moon to observe the movement of the world and distinguish the good and bad luck. Use the stars and earth to distinguish the seals of the nine provinces. All the seals have different stars to observe the evil and auspiciousness."

This means that Feng Xiang and Baozhang are officials who specialize in the astrology of the year, and thus explore fate and infer good fortune and good fortune in the world.

Destiny, this is a complex and important concept.

There is a good discussion on fates such as Tian Fangcheng: "Man is the product of the role of heaven and earth in nature, and man survives and moves between heaven and earth; all things in the universe move in time and space. The movements of man, heaven, earth and all things in the universe are all subject to the constraints of a number. The ancients believed that for this number, people can obtain God's guidance and inspiration through divination and other means of numerology, perceive and recognize it."

Numbers are the degree regulations of the essential phenomena of the universe, and there are certain rules to follow.

It is tangible and invisible. It is points and lines, and waves and fields.

It is the science of numbers and the science of philosophy.

It is clear and vague.

Liu Yuxi, a great scholar in the Tang Dynasty of the ancient Great Fire, believed that numbers are the internal connections of things, and that everything must have numbers, and numbers can be obtained from numbers and follow their momentum.

He said: "Water and boat are two things. When things merge, there must be numbers that exist in their question. When numbers exist, then the situation that exists in the middle... Nowadays, those who are in a state of vastness can only be affected by their shapes, but they cannot return to their humbleness; and the other is to use their energy, but they cannot stop at their sudden decline. They also hate to escape from numbers and surpass the evil power?"

It is also said: "I am not a disciple of this man. Generally, people who are counted by numbers must match from small to large, and people must match from heaven. Judging from reason, all things are consistent."

It can be seen that numbers are the focus of examining things. Through the analysis of numbers, you can know the development trend of things.

In Confucius' doctrine, the idea of ​​"destiny" is also preserved.

In Confucius' "knowing destiny at fifty", he knew that he knew destiny and was called a gentleman. The Master understood this truth at the age of fifty and understood everything.

The name of Thirty-Three Days is:

One is called the Heaven of the Great Dharma Hall, which is the plane of the earth.

The two are called Zhu Fengtian.

The three are called living on the top of the mountain.

The four are called "Good City and Heaven".

The five are called "Bowl, Private Earth and Heaven".

The sixth one is called "Junzha" and "Junzha" are called "Junzha" and "Junzha" and "Junzha" are called "Junzha" and "Junzha" and "Junzha" are called "Junzha" and "Junzha" and "Junzha" are called "Junzha" and "Junzha" and "Junzha" are called "Junzha" and "Junzha" and "Junz

The seven are called the Midiantian.

The eighth one is named Huanxi Garden.

Nine is called the light tomorrow.

The ten are called Poliedo Tree Garden.

The eleventh one is called the dangerous shore and the sky.

The twelve are called living in the miscellaneous dangerous shore and sky.

Thirteen names are named Mani Zangtian

The fourteenth one is called "Running the Earth and Heaven".

The fifteenth one is called the Golden Palace Heaven.

The sixteenth one is called the shadow of the sky.

Seventeen are called soft earth and heaven.

The eighteen are called miscellaneous heaven.

The nineteenth one is called Ruyi Earth and Heaven.

Twenty is called the subtle walking heaven.

Twenty-one famous songs and music.

The twenty-two are called Weide Luntian.

The twenty-three are called the moon walking in the sky.

The twenty-fourth ones are called Yamasala.

The twenty-five ones are called the fast-moving heaven.

The twenty-six are named Shadows shine on the sky.

The twenty-seven are called wisdom and heaven.
To be continued...