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試論“道法自然”的生態發展觀

時間:2014/10/4 9:13:15   作者:孫 敏 財   打印本文

試論“道法自然”的生態發展觀

孫  敏  財

 
   內容提要:當前人類社會正面臨許多嚴峻的考驗,其中最突出的當屬人與自然的沖突,即社會經濟發展與地球生態之間的矛盾。出現了諸如全球變暖,世界范圍內極端天氣頻率的增多,大氣臭氧層空洞等一系列生態問題,而這些生態問題又反過來威脅著人類的生存。為了解決這些問題,人們正在孜孜不倦地尋找各種良方。本文擬從道教經典中去找尋解決眼下人們所面臨的各類生態問題的良方。
    關鍵詞:道法自然;天人合一;人效法地;三才和諧并存
 
引    言
 
    自近代工業革命以來,人類的活動已引起自然環境巨大的改變,人工生態環境在世界范圍內逐漸取代了自然生態環境,打破了億萬年來地球生態的平衡狀態,出現了遍布世界的生態危機。具體表現在各國的工廠沒日沒夜地將有毒廢料排進江河湖海,各類汽車輛猛灌狂飲著不可再生的化石燃料,然后加倍地排出廢氣,大量森林永無休止地遭到毀壞,珍稀動植物資源遭遇瀕臨絕滅的險境,以二氧化碳為主的溫室氣體使得地球的體溫屢創新高,等等。
    這些日益嚴重的生態危機又反過來警示和懲罰著人類。如,臭氧層的破壞導致皮膚癌發病率急劇攀升和海洋食物鏈嚴重遭到破壞,大量的二氧化碳、甲烷集結大氣中造成溫室效應,從而使全球極端氣候日益增多,核電站事故更使數以萬計的生命受到嚴重威脅。那么,當人們面對這一系列因社會發展而帶來的生態環境問題,進而反過來造成的生存危機應如何解決呢?在中國的道教文化中我們尋找到了答案。道教的道祖老子指出,這個世界上存在四大要素:道、天、地、人(王)。其中道是天地萬物存在、生成、發展的根源與動力。萬物皆由其而存,因其生滅。而天、地、人(王)則代表世間紛紜繁多的物象。古人將這三者合稱三才。之后老子還提出作為四大要素的人應怎樣把握道與三才(天、地、人)的關系。并將其作為人們行為的法則——即“人法地,地法天,天法道,道法自然”。對現代社會而言,就是告訴人們只有立足于三才和諧并存的觀念之上,才能求得社會進步和可持續發展。
 
一、道法自然——三才和諧并存的理論根基
 
    “ 道法自然” 是《道德經》中的重要思想。但經常可以看到這句話被誤解為“道去效仿大自然”。要正確理解它,還得回到書中的原文:
人法地,地法天,天法道,道法自然。
我們可以從古代的社會經濟狀況來簡要分析對這段話。大家知道,在古代社會,人們的衣食住行的絕大部分都來源于土地,土地決定了人們的生活狀態的好壞,甚至影響朝代的興衰,因而是“人法地”;而大地上萬物生長、榮枯的變化又取決于天上的日月星辰的運轉、四時更替、氣候變化,所以是“地法天”;在天之上還有作為宇宙本根的道,所以是“天法道”。那道又效法什么呢?道并不效法其它,由于它是一切的根源故它只能以本身為法,此謂“道法自然”,亦即“道法自身”。
這段話實際內涵應逆反過來解釋:既然道以本身的自然為依歸,那么天法道,地法天,而人法地,都應循其“自然”。換句話說,事物根據其自身屬性存在變化的狀態就是最適合的狀態;對人類生活來講,人本身具有的稟性同樣是最適合的,人類社會自身有一種自發調控而趨向和諧的功能,所有人為的規定,違反這種“自然”的東西,實際并沒有實在的意義,反而很有可能破壞了人類社會所具有的稟性,導致多余的煩憂與嚴重的災難。
    “道法自然”這一論題其實不是孤立的,它涉及到道家本體論的核心問題——“道”與“萬物”的關系.這一論題本身直接關涉到道家哲學中最根本的概念“道”和較為重要的另一個概念“自然”。作為道家本體論的“道”,它是化生“萬物”的源泉。如,四十二章說“道生一,一生二,二生三,三生萬物”;五十一章說“道生之”,是“天地之母”(二十五章)和“萬物之奧”(六十二章)。“道”不但化生“萬物”,還是萬物得以存在的根本保障,這就是說老子的“道”具有時空二重性(在時間上,是生成論;在空間上,是本體論)。《道德經》第四章說:“道沖而用之或不盈。淵兮,似萬物之宗。”“道”雖是天地萬物的源泉與根基,為萬物之母,可它從不以為是萬物的主人:“大道泛兮,其可左右。萬物恃之以生而不辭,功成而不有。衣養萬物而不為主,可名于小;萬物歸焉而不為主,可名為大。以其終不自為大,故能成其大。”(三十四章)而且“道”也從不“憑借”、“主宰”和“干涉”萬物,它具有“生而不有,為而不恃,長而不宰”(五十一章)和“善貸且成”(四十一章)的無上德性。“道”的這種稟性老子稱作“無為”。“無為”不是說“道”什么也不做,而是說道不主宰、不干涉萬物,而是讓萬物也自然而然的生存。《道德經》第三十七章說:“道常無為而無不為。”“道常無為”,王弼的解釋是“順自然”。可以肯定,“無為”是“道”的行為方法, “道”需“順應”的“自然”,不是“道”本身的稟性,而是“萬物”自己的稟性。因為“道”只有同萬物相融合才是真正意義上的“道”。
 
二、天人合一——三才和諧并存的指導原則
 
    最早闡述天人合一思想的是莊子。他說:“人與天一也”。用現代文講就是:人與自然是相統一的,而這種統一是基于道才能達到的。一句話,天地萬物皆具道性。
道教(家)所說的“天人合一”是人與自然高度和諧的狀態。在《莊子•齊物論》中莊子對“天人合一”表述是:“天地與我并生,而萬物與我為一。”《莊子•大宗師》在談及天人合一時說:“其好之也一,其弗好之也一。其一也一,其不一也一。其一與天為徒,其不一與人為徒。天與人不相勝也,是謂之真人。”這段話大意是講:天人合一,“不論人們是否喜好,都是合一的。不論人們是否認知,它們還是合一的。懂得天人合一的人就會明白自然無為之道,不懂得天人合一的人就會陷入任意妄為之中,而懂得天與人是不沖突,不分離,相合道理的人,這種人便可稱為真人。那如何才能與天相合呢?《莊子•天道》中說:“夫明白于天地之德者,此之謂大本大宗,與天和者也;所以均調天下,與人和者也。與人和者,謂之人樂;與天和者,謂之天樂。”這就是說,知曉了天地的德性,便是知本源了,如此便實現了與天相合。因此,盡管“天人合一”一詞出現于宋明理學,它在《莊子》中還未將這四個字聯用,但莊子在討論天與人的關系時,他用“天地與我并生,而萬物與我為一”以及“其好之也一,其弗好之也一;其一也一,其不一也一”來強調天人一體,強調“天與人不相勝”,天與人并不沖突,而是休戚與共的唇齒關系,表達了人對自然的認同感與親近感,并說能懂得這一道理的人,就是真人。
    人生活在地球生物圈之中,人必須珍視各種生靈,與自然為友,調和陰陽,保護生態環境,才能達至與自然和諧并存,享有美好的生活。保持地球生態系統的和諧與安寧,是人類本身賴以生存和可持續發展的基本條件。只有人和自然的和諧共存,才有可能建立良性循環的地球生態系統,才可能實現人類本身的可持續發展。
 
三、人效法地——三才和諧并存的行為準則
 
    上述“道法自然”的思想,“天人合一”的原則雖然非常重要,但都過于抽象,缺乏可操作性。也就是說,要想真正實現人與自然的和諧并存還必須在其之上提出一系列切實可行的方法來防止或解決人與地球生態環境之間的沖突與問題。此之謂人效法地也。
    對此,在諸多的道教經典中提出了不少具體有效的措施。例如,《文子·上仁》中說:
    食者,民之本也,民者,國之基也。故人君者,上因天時,下盡地理,中用人力。是以群生以長,萬物蕃殖,春伐枯槁,夏收百果,秋蓄蔬食,冬取杪,以為民資。生無乏用,死無傳尸。先王之法,不掩群而取 ,不涸澤而漁,不焚林而獵。豺未祭獸,罝罘不得通于野。獺未祭魚,網罟不得入于水。鷹隼未擊,羅網不得張于皋。草木未落,斤斧不得入于山林。昆蟲未蟄,不得以火田。育孕不殺,卵不探。魚不長尺不得取,犬豕不期年不得食。是故萬物之發生,若蒸氣出。
    文子告訴我們,人們應遵循四時的變化和生物生長發育的法則,來合理地開發自然的資源,并認為,惟有如此才可讓“萬物之發若蒸氣出”。文子還特別警告,假如人們去過度開發自然的資源,則會造成非常嚴重的后果,《上禮》篇中說:
衰世之主,鉆山石,挈金玉,礱蜃,消銅鐵,而萬物不滋。刳胎焚郊,覆巢毀卵。鳳凰不翔,麒麟不游。構木為臺,焚林而畋,竭澤而漁,積壤而丘處,掘地而井飲。浚川而為池,筑城而為固,拘獸以為畜。則陰陽繆戾,四時失序,雷霆毀折,雹霜為害。萬物焦夭,處于太半。草木夏枯,三川絕而不流。
    他認為人們過度開發自然資源后,致使各類生物不能正常的生長發育,甚至還會使氣候發生巨變進而出現嚴重的自然災害,使各種生靈遭受更大的傷害。
    戒律是道教約束道教徒的言行,防止違反教規的行為準則。其目的在于教誡,勸誡教徒們為善止惡,棄妄歸真。道教的“五戒”、“初真十戒”中均有對生態環境保護措施的涉及。如“五戒”中的第一戒:不得殺生;初真十戒中的第三戒,不得殺害含生,以充滋味,當行慈惠,以及昆蟲。《無上秘要·大戒經》說“守仁不殺,憫濟群生,慈愛廣救,潤及一切”,并強調“不得殺生以自活”, “手不得殺害眾生,蚑行蠕動含血之屬,皆不得殺”。道教將“戒殺生”作為處理人與生態環境關系的一個準則,并在《老君說百八十戒》中指出:“第四戒,不得殺傷一切物命……第十四戒,不得燒野田山林……第十八戒,不得妄伐樹木。第十九戒,不得妄摘草花……第三十六戒,不得以毒藥投淵池江海中……第四十七戒,不得妄鑿地毀山川……第四十九戒,不得以足踏六畜……第五十三戒,不得竭水澤……第七十九戒,不得漁獵傷煞眾生……第九十五戒,不得冬天發掘地中蟄藏蟲物……第九十七戒,不得妄上樹探巢破卵……第一百七十二戒,若人為己殺鳥畜魚等,皆不得食。第一百七十三戒,若見殺禽畜命者,不得食……第一百七十六戒,不得絕斷眾生六畜之命”等等。這樣“守仁不殺”行為準則成為道教生態和諧的基本規范。
    應當指出的是,道教講“重生戒殺”,強調保護生態環境,并不是絕對地盲目的保護,而是讓人們遵循自然法則辦事,并不反對適度地開發自然的資源。《石音夫功過格》中也對這一問題做了探討,其中有道長與乞兒的對話:乞兒說:“……無論不殺生,方為萬物之生,即如雞鴨不殺,喂他何益?牛馬不殺,膠皮何取?豬羊不殺,祭祀何有?若論不殺生,竹木不宜砍,柴薪何來?草木不宜伐,人宅無取。這真難也。”道長說:“極容易的。雞鴨不損其卵,不傷其小,又不妄費。當用之時,取其大者殺之,何得為殺?馬有扶朝之功,牛有養人之德,臨老自死,何必在殺?何至無取竹木?草苗方長不折,相時方伐,何得無用?”乞兒說:“據道長所言,這等看起來,凡物當生旺之時殺之,方才為殺;至休囚衰弱之時殺之,不足為殺。可見生旺時,乃天地發生萬物之情,不可違悖天意。至垂天地收藏之時而取之,則用無窮也。”乞兒至是覺有會心,喟然說:“天地有好生之德,萬物有貪生之心。凡事順乎天理人心而為之,勿逆天理人心而行之,未有不心平意合者也。”
   近年來,我國政府提出的可持續性發展戰略,就是要順應自然,使社會經濟發展與生態環境達到和諧統一。因此只要我們遵循自然法則,控制“過分”索取,在 “索取”的同時盡力保護自然,人類的明天依然是美好的,我相信藍天白云,青山綠水的環境必定會重現于世。
 
參考文獻:
1.《道德經》
2. 《莊子》
3. 《文子》
4. 《無上秘要·大戒經》
5. 《老君說百八十戒》
6. 《石音夫功過格》
 
 
Discussion on the "Taoist nature" of the concept of ecological development
  Executive Summary: Current human society is facing a number of severe tests, one of the most prominent when the case of a conflict between man and nature, that is, socio-economic development and conflict between Earth. Occurs, such as global warming, world-wide increase in frequency of extreme weather, atmospheric ozone and other ecological problems, and these ecological problems, which in turn threatens the survival of the human race. For solve these problems, men worked diligently looking for good. This article will go to find from the Taoist classics best Taoist to solve the ecological problems people face at the moment.
     Key words: Taoist natural  harmony of people follow  the harmonious coexistence of only three
Introduction
  Modern since the industrial revolution, anthropogenic environment substantial change, artificial ecological environment in gradually replaced the worldwide ecological and environmental, breaking millions of years Earth ecological balance, a worldwide ecological crisis. Concrete expression States factory round-the-clock to toxic waste discharged into the rivers, of various types of car hard to fight the spree of non-renewable fossil fuels, and doubly emissions, large numbers of forest are never end were destroyed and rare animal and plant resources suffered near-extinction danger, consisting mainly of carbon dioxide greenhouse gases make the Earth's temperature has set a new high, and so on. These increasingly serious ecological crisis, which in turn warning and punishing mankind. For example, destruction of the ozone layer led to sharp rise in the incidence of skin cancer and serious marine food chain is compromised, large amounts of carbon dioxide, methane build-up in the atmosphere caused by the greenhouse effect, and global climate extremes increasing nuclear power station accident more serious threats to the lives of tens of thousands of people. So when people face a range of social development and the ecological environment, and, in turn, caused by the crisis should be solved? We found the answer in Chinese Taoism culture. Taoist daozulaozi noted that this world four elements exist: road, and earth people (King.) Where road is the universe exist, generate, root causes and dynamics of development. Everything from its deposit, because of their birth and death. Heaven, Earth, human (the King) on behalf of the diverse range of images in the world. Ancients collectively, these three only three. Laozi also raised the following as the four elements and how people should grasp the road sancai (heaven, Earth, human). And to make it the law of the people's behavior--that is, "laws, by day, by days road, Taoist nature." On modern society, is to tell people only based on the harmonious coexistence of only three obtained upon the concept of social progress and sustainable development.
ⅰ. Taoist natural – Trinity Foundation of harmonious coexistence
    “ Taoist natural " is an important thought of the Tao Te Ching. But can often be found this remark was misinterpreted as "the Taoist to follow the example of nature". To properly understand it also have to go back in the book's original:
Law, by day, by days road, Taoist natural.
We can ancient social economy analysis on these words we all know, ancient societies, people's majority community are based, land determines people's living conditions even affected dynastic rise and fall of them. Thus is "law", and all things on Earth changes depending on the growth, blight am running in the sky, the four seasons to be replaced, climate change, it is "by days"; in addition to the above the root word of the universe, so it is "by days". That road and follow it? Road does not follow the other, because it is the root of everything so it is only in its own law, the saying "Taoist nature."
This passage is actual content should be inverses, in turn, explains: since the road in its own nature as a whole, road by day, law day, and human law, should follow the "natural". In other words, things under its itself property exists changes of State is most for of State; on human life speaking, people itself has of temperament also is most for of, human social itself has a spontaneous regulation and trend harmonious of function, all human of provisions, violation this "natural" of things, actual and no is of significance, instead is has may damage has human social by has of temperament, led extra of fanyou and serious of disaster.
"Law" the topic is really not an isolated and involved taoism the core issue of ontology, " Taoist " and "creation".this topic is the direct concerns of taoist philosophy of the most fundamental concept of "" and more important one of the concept of "nature". as the ontology of taoism "," it is by "all things". as a source of forty-two chapter, "said a word, life, and the second marriage  all three," said 51 chapter "of" and "the mother of heaven and earth" (chapter 25) and "creation of the question" (sixty-two chapter). "" no "," all thingsis made of the fundamental , And that father's "and" a duality  in time, is generated by in space, theontological . the moral, the fourth chapter, said: "on such a surplus or not. and, like all the cases." "" it was all source to its foundation, the mother of all things, but it never thought is the great master, "accomplishes, it may be right. All things derive their life and work, but don't have. and nourishes everything, but does not control the small  without desires, it may be considered a great. in the end, we can not murder. "the big (34 chapter) and" "never" with "," master "and" "things", it is not a born, not fat, and slaughter "(51 chapter) and goodness and become a" chapter in the forty-first there is no virtue. "" this temperament, i called "wuwei". "" don't mean that wuwei "" and do nothing, but said, not intervention not bestride the world, but let everything. the course of their survival Germany, if chapter said: "often, for without cause." "not" often, interpretation is "natural". certainly,"wuwei" is "" and "conduct" need "to" nature ", is not" "own temperament, but" things "his own temperament. because" "only to integrate all things is the true meaning of" Taoist ".
II. Heaven – three guiding principles of harmonious coexistence of
First elaborate on Heaven is Zhuang Zi. Said" man and days ". Modern critics say is this: is the unity of man and nature, and this unity is based on the road to reach. In a Word, of heaven and Earth with everything road.
Taoism () says "Heaven" is the status of a high degree of harmony between man and nature. In the Zhuangzi·Qi on the Zhuangzi in the "Heaven" expression is: "the world and I do, and everything and I for one". Chuang · said talking about harmony, the great philosopher: "its also good, their slaves well. First, its also a. One day, and man-eaters. Days with people that do not win it, is what is called reality TV ". This passage was a lecture: Heaven, "whether or not people are like, all in one. Whether or not there is cognition, they are one. Understand oneness people will understand natural wuwei road, any heaven people will fall Frolic, come day and people is no conflict, inseparable matched a reasonable person such will be called real people on. How can that day? Zhuangzi · heaven said: "know the virtue of heaven, and this is the largest, and day and also; therefore match the world, with people and also. With people and who is called person; and days and, that day of music ". This means that knows the virtues of heaven and Earth, that is, know this source, this will achieve with consistent. Therefore, despite "Heaven-unity" a word appears Yu song and Ming dynasties neo, it in Zhuangzi under in the also is not will this four a word joint with, but Zhuangzi in discussion days and people of relationship Shi, he with "world and I and health, and everything and I for a" and "its good of also a, its river good of also a; its a also a, its varies also a", to stressed heaven-one, stressed "days and people does not phase wins", days and people does not conflict, but solidarity of lips and teeth relationship, expression has people on natural of identity sense and close sense, and said can knows this a reason of people, Is a real person.
People living in the midst of the Earth's biosphere, must value the variety of creatures and nature friends reconcile the yin and Yang, protecting the environment, to come to coexist in harmony with nature, enjoy the good life. Maintaining harmony and peace of the Earth's ecosystem, are basic conditions for human survival and sustainable development in itself. Only harmonious coexistence between man and nature, will it be possible to establish a virtuous circle of the Earth's ecosystem, is only possible to achieve the sustainable development of human beings.
ⅲ.Three them. People follow the example of Earth-three is a harmonious coexistence of the code of conduct
The above "Taoist nature", "Heaven" principle is important, but they are too abstract, lack of interoperability. In other words, to really achieve harmonious coexistence between man and nature must be made on top of its range of practical Taoists to prevent or resolve conflicts between people and Earth ecology environment and problem. This is thy people follow suit.
In this regard, in many Taoist classic put forward a lot of specific and effective measures. For example, Wen · shangren says:
Consumer, people,, Foundation of country. Enemy you, because on weather, all under geography, with manpower. Yes to local to long, of all things foreign colonization, spring sprouted, summer all kinds of fruits, fresh autumn and storing vegetables, taking the limit in winter, thinking that private capital. No spent, death not dead. Wang method, do not hide your group access to AO , do not do without the consideration of the sequence, not burned forests and hunting. Jackal did not sacrifice animals, net for catching Hare AO no flux than wild. Rex not offering fish nets villagers go not into water. Hawks and falcons was not hit, a snare shall not Zhang Yugao. Plants are not falling, Pound Hammer no entry in the mountain forests. Insects do not sting, not with fire fields. Fertility pregnancy does not kill, fledgeling eggs do not study. Fish not long foot shall have access to, dog Inoko not annual no song, no supper. Is happening of things if steam out.
Ayako tells us that people should follow the changes in the four o'clock and biological growth and development of laws, rational exploitation of natural resources, and believes that only by so doing before allowing "steam out of all things". Ayako also warned that if people go to the overexploitation of natural resources, it will have very serious consequences, in the chapter on says:
"Master of the failure, drilled stone, lift and jade, expose testifies to Mirage, Xiao, copper and iron, and all things not AIDS. Hollow out tire burning suburbs, covered nests destroyed eggs. Phoenix is not CHEUNG, Kirin not swim. Frame wood and burn forest and till to intensification, accumulated soil and Qiu Chuji, digging and drinking. Dredging of rivers and pools, and build a city and as solid, beast that netted animals. The yin and Yang Miao Li, suspended between disorder, folding destroyed by thunder, hail or frost damage. Coke babies of all things, is too in half. Vegetation and dry in summer, Mikawa must not flow.
After he thought people over-the exploitation of natural resources, resulting in various types of biology cannot be normal growth and development, and even the climate changed dramatically and thus serious natural disasters, make all kinds of creatures suffer greater harm..
 Precepts are Taoist followers constraint road's words and deeds, the prevention of violations of religious rules of the code of conduct. The aim of precepts, admonished believers the good and evil, leaving comments on basics. Taoism "five precepts", "ten commandments" for ecological and environmental protection measures have been involved in. Such as "the five precepts" in the first ring: shall not kill; really early in the ten commandments of the third ring, shall not be killed, to a taste-filled, when Tzu-hui, as well as insects. In the non-secret · withdrawal by saying "keep yan did not kill, Benjamin to relieve local, loving wide blaze, run and all", and stressed the "do not kill to live" "not killing sentient beings, swarming Qi blood case, is permitted to kill. ", Taoism will" go kill "as one human and ecological environment criteria and the Taizu Laojun ' say baibashi smoking, said" fourth commandment, not killing all life. 14th commandment shall burn Noda mountain forests. 18th commandment shall not make improper cutting of trees. 19th commandment shall not make improper pick grass flowers. 36th commandment, shall not vote in deep pools of poison river-sea. 47th commandment, not jump cut land destroyed mountains and rivers. 49th commandment, not for foot step six livestocks. 53rd commandment, shall not be exhaustive marshy land. 79th commandment, shall not be injured by fishing and hunting people. 95th commandment, not winter torpor in the excavation of insects. 97th commandment shall not make improper tree analysis on nest-egg breaking. The 172th commandment, if human kill birds to animals fish and so on, is permitted to eat. 173th commandment, if killing livestock, not eating. 176th commandment, not absolutely broken life of sentient beings, the six domestic animals ", and so on. "Shou ren did not kill" code of conduct as standards of ecological harmony of Taoism.
It should be noted is that Taoism stresses the " born again the policy of killing ", emphasize the importance of protecting the ecological environment, and to blind protection is not absolute, but for people to follow the natural laws, and do not oppose reasonable exploitation of natural resources. The Shi Yinfu merits and also in the discussion on this issue, which Taoist the long dialogue with the beggar: the beggar said:"sth Killing living things, for health of things, where chickens and ducks do not kill fed him any benefit? Horses don't kill, rubber and where taken? Pigs and sheep do not kill, ancestor worship, what is? If not killing, wood should not be cut, wood where? Plants should not be cut, people without access. This is really difficult. " Long said" extremely easy. Chicken and duck without compromising its eggs, not to hurt the small and do not jump. When you use your time, whichever is greater killing, what have to kill? Ma You Fu Gong, cattle have dependants of Tak, near old dead, why do you kill? How to not get wood? Long grass seedlings do not fold, when, what was useless? " Beggar says" long, said, looks, things as Mong kill, just kill; to break prisoners weakened when killed, insufficient to kill. When visible health and Mong Kok, is the love of all things in the world, is not contrary to the contrary of heaven. Then heaven and Earth to collect every now and then is taken, with the infinite. " Beggar to be sleep smile, the manner of sighing, said:" heaven and take pleasure in the welfare of living things, everything has a heart of cravenly cling to life. Conform to the course of nature's heart in all things, not to reverse justice people, also does not have any heart and meaning. ”
In recent years, China's sustainable development strategy proposed by the Government, it is necessary to comply with the nature, the socio-economic development and ecological environment to achieve harmony and unity. So as long as we follow the natural laws, control " excessive " obtained from the " request " at the same time trying to protect the natural, human remains a better tomorrow, I believe that the blue sky and white clouds, green hills and environment will reproduce in the human world.
Reference materials:
1.Of the Tao Te Ching
2. Zhuangzi
3. Wenzi
4. The Supreme secret · withdrawal
5. The Laojun said baibashi lust, caution
6. Of the Shi Yinfu merits and defects of the

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