I changed the world.

Page 397

The fact that Wei Yuan insisted on doing it himself suggests that there was more to the story.

However, whatever the hidden reasons, that wasn't Xiao Yun'an's primary concern at the moment. What he wanted to understand was precisely what happened later...

"In that case, Mr. Wei, could you tell me what you saw afterward?" Xiao Yun'an asked directly.

Seeing that the other party didn't seem inclined to pry, Wei Yuan felt somewhat relieved. He didn't try to hide what happened next: "To be honest... Mr. Xiao, Yu Huai had... a locator that I had planted beforehand... and that's how I... followed... him... to Wanfu Farm... At the time... I just wanted to see... what he was planning to do?"

Seeing that Xiao Yun'an and Chen Shen were both listening attentively, Wei Yuan then hid to the side and watched them set up the venue, then the sacrificial ceremony began, and then those underworld messengers appeared...

......................................................

承和三十七年 2016年4月7日05:35 临州云山坊张宅

At this moment, Zhang Jing was at his desk reading a thick book called "Origins and Development," a relatively obscure academic work on folklore. The author was Chen Anchun, a renowned folklorist who had passed away. The book, from a textual research perspective, begins with the excavation and archaeology of ancient tombs, using archaeological artifacts and ancient records as its framework to trace the rituals, politics, myths, folklore, and phenomena of the Great Zhao Dynasty since ancient times.

Because a significant portion of the historical material comes from excavated ancient tombs, this book also contains a large amount of description, research, and deduction about myths and legends of the afterlife. Zhang Jing made many notes in the margins of the book, and its contents provided him with considerable inspiration and food for thought.

He had watched the entire trial in the underworld, and was generally satisfied with the current state of the underworld's operation. After all, it was a very good start, and it was already quite good that it could function so well in its initial stages.

As things stand, there are still many areas where the underworld needs to be strengthened and improved. For example, the standards for sentencing need to be continuously adjusted, and this adjustment requires the support of a larger amount of data.

Currently, the premise of the underworld's judgment must be based on public order and good morals and the traditional understanding of the people of Dazhao. This is also directly related to the fact that when Zhang Jing conferred the title of City God, the deity was born based on the people's basic beliefs. Zhang Jing can modify and adjust this to a certain extent, but he cannot overthrow and rebuild it entirely. Such adjustments can only be made in accordance with the situation. Therefore, under the current social understanding, Zhang Jing cannot engage in any underworld XXism. This is something beyond his ability.

According to the traditional understanding of the people of Dazhao, the greatest function of the underworld is to balance good and evil, so that good and evil are rewarded accordingly. Furthermore, it can also guide the atmosphere of the mortal world towards goodness, so that nobles, wealthy people and officials can have some respect and cannot act recklessly.

To some extent, when Emperor Taizu of the Great Zhao Dynasty promoted the establishment of a system of city god temples in various places, he actually had the same considerations, only that emperor did not have Zhang Jing's ability.

The core of balancing good and evil lies in the judgment system of the underworld. If we simply consider doing good and doing evil, it must be said that those with "resources" are more capable than ordinary people. This is why many traditional texts mention, to varying degrees, that "those who intend to do good will not be rewarded, and those who do evil will not be punished." This is because those in high positions, if they truly intend to do good, can become true "Buddhas for all families." However, if this balance is not considered, it becomes another form of "class solidification."

However, Zhang Jing believed that a complete lack of reward or punishment was unreasonable. After all, a gentleman judges by actions, not intentions, and no one is perfect. If those with resources and power were never rewarded, it would only push them to another extreme. Furthermore, while all religions in the world differ in their doctrines, they all essentially encourage people to do good to some extent. This is understandable; humans are social animals, and religion, to some extent, besides answering humanity's ultimate questions, also serves as a lubricant for social organization. The more modern a society, the more it requires social cooperation, and "doing good" itself is a means of maximizing social cooperation. After all, a society where everyone strives for good is more likely to foster cooperation than one filled with deceit and treachery.

Therefore, Zhang Jing currently adopts the approach that when he does good intentionally, his merit will still increase, but the increase will be proportionally less than when he does good unintentionally. Similarly, when he does evil unintentionally, his merit will still be deducted, but the deduction will also be proportionally less than when he does evil intentionally.

As for the proportions here, they will also be determined according to the specific circumstances, which becomes an algorithmic problem. This algorithm is actually a secret of the underworld and will not be made public.

Furthermore, does the wealthy or those in power have an advantage in the "final judgment"?

To some extent, Zhang Jing believes that the core issue here is whether wealth and power are inherently sinful. If wealth and power are inherently evil, then such advantages are unreasonable. After all, someone with hundreds of millions in wealth, as long as they are willing to do good, even if they just let some slip through their fingers, will accumulate into a huge amount of good karma over time. How can ordinary people compare? Even if the underworld takes into account the issue of balance, it must admit that it cannot completely ignore this and will still convert it into a considerable proportion of good karma.

Regarding this point, Zhang Jing believes that further subdivision is necessary. He argues that wealth itself is neither good nor evil. If this is denied, then the rationality of human societal progress itself ceases to exist, because social development inevitably leads to the accumulation of wealth. Whether it is the wealth of capitalists or ordinary people, modern society actually has far more wealth than ancient society. If wealth itself is evil, then wouldn't that mean that humanity should return to the era of eating raw meat and drinking blood?

While wealth itself is neither good nor evil, the ways in which wealth and power are accumulated may be good or evil!

In terms of wealth, for example, if someone's wealth is acquired through honest business practices or exceptional foresight, and within the framework of the social system and legal rules, they acquire wealth beyond that of ordinary people through hard work, foresight, or even luck, then such wealth should not be considered sinful under any circumstances.

Volume Two: The Truth Hidden Behind History Books: Chapter 810 Gradual Development

If this wealth is passed down to future generations, or if it increases in value through investment, it should be considered a legitimate profit, and such wealth should not be regarded as sinful.

Conversely, if the accumulation of wealth itself is inherently sinful—for example, wealth acquired through robbery, theft, crime, fraud, or even bribery or corruption—then this wealth is undoubtedly tainted with evil. Since these actions are inherently evil, even if wealth acquired through such means is used for good, it is still considered virtuous. With this increase and decrease, evil still outweighs good, and a balance cannot be achieved.

Furthermore, the wealth obtained by those who use illegal labor, child labor, and exploit workers without any bottom line, exceeding the normal portion, is equally sinful, and this requires careful discernment.

The same applies to the acquisition of power. Those who rise through legitimate means usually have commendable achievements, and their promotion based on these achievements is inherently justifiable. However, if one rises through cunning means such as bribery, corruption, or deception, then the source of that power is illegitimate, a so-called improper acquisition of power. Such behavior should be punished accordingly in terms of moral conduct.

As for those nobles, they inherited their family businesses, and their power or wealth came from their ancestors. Therefore, it is necessary to analyze whether their ancestors' acquisition of titles was appropriate. In the history of the Great Zhao Dynasty, there were two periods when the number of nobles was the largest: once when Emperor Taizu founded the country, and once when Emperor Huanzong launched his northern expedition. One was to expel the Tartars, and the other was to resist foreign invasion. Almost all the nobles' ancestors were ennobled for military achievements. It should be said that, in general, the ancestors of these people did indeed make great contributions to the country, so the acquisition of titles by most nobles was reasonable.

As for whether the title of nobility is a remnant of the feudal system, or whether there is a more advanced social system, Zhang Jing felt that this was not within his current consideration. Social consciousness changes with the development of social systems, and also changes due to the historical processes and social development of different worlds. At least the current social system of the Great Zhao is like this, and the general public's subjective consciousness accepts it, so its existence is reasonable.

In contrast, the royal family, as the largest representative of the nobility, benefits from both the great benefits of social development and the many backlashes from inappropriate policies. This ebb and flow is an extremely complex consideration.

In short, Zhang Jing's approach to interrogation is to iterate gradually while respecting the public's sense of agency. However, given the current state of public opinion, he does not intend to undertake any major reforms.

In fact, from a longer time perspective, the social consensus of human society has always been in a state of slow change. These consensuses have gradually become intertwined and changed with geographical environment, productivity, social system and so on, driving the progress of human society.

From Zhang Jing's current perspective, such changes will also bring about changes in the underworld. The existence of deities is itself a manifestation of consensus. He currently has no intention of actively promoting these changes; the autonomous adjustment of social consensus will lead to corresponding transformations in the underworld, even if these changes are long-term.

Since he is a superhuman, he must learn to abandon the impatient, get-rich-quick mentality. In fact, all actions considered "correct," even in his past life, could not possibly be the ultimate consensus of humanity. What is the ultimate? Only on the day humanity is destroyed will we know.

Besides, the Underworld is still newly established, and many areas are still in an "incomplete" state. For example, the Underworld's area currently only covers the two provinces of Jian'an and Jiangdong, and even within these two provinces, it mainly covers the areas where the provincial capitals are located. The City Gods, Land Gods, and many Underworld Gods in other areas are still mostly in a "vacant" state. However, fortunately, since the superior City Gods and the Underworld have already conferred titles, lighting up the areas below can be handed over to the superior City Gods to handle according to the rules.

Beyond geographical boundaries, many functions within the underworld are not yet fully implemented. For example, the underworld's system of karmic virtue is not yet fully complete. Related to karmic virtue are two main systems: "punishment for transgressions" and "reward for merits." A complete system of karmic punishment in the underworld actually includes two parts: one is what An Huiling saw in the underworld—the punishment of varying degrees to deal with the deceased who lacked karmic virtue.

Secondly, the "reincarnation system" needs to be improved to handle the atonement of sins committed by the deceased. There is a proverb in Da Zhao that says, "It takes a hundred years of cultivation to share a boat ride, and a thousand years to share a pillow." The concept of cause and effect is a deeply ingrained cultural symbol in Da Zhao and even the entire East, and it will naturally be incorporated into the establishment of the underworld.

Whether it's sharing a boat ride or anything else, the cause you planted in your past life determines the effect you reap in your next life—it's a complex system.

In Zhang Jing's view, its establishment on the mystical level of this world has its own logic. This world has a special level called "Abyss Surface", which is similar to the existence of civilization itself and is the source of the deepest projection of the spiritual level of the species of civilization.

In other words, the humans in this world possess a certain "essential" attribute within the abyss, somewhat similar to the Buddhist concept of "Alaya" and the Taoist concept of "primordial spirit" in Zhang Jing's previous life. This attribute exists innately.

Within the same civilization, the death and birth of life, at the spiritual level, are actually nothing more than the appearance and demise of this essential projection.

Before Zhang Jing appeared, this projection and extinction were completely random and uncontrollable. However, if Zhang Jing wanted to establish reincarnation, he needed to be able to control this randomness and make it controllable.

However, after Zhang Jing established the Underworld through imperial decree, the situation changed, and to some extent, the possibility of reincarnation actually emerged.

This isn't because Zhang Jing himself possesses any particularly powerful abilities. Not only is it beyond Zhang Jing's current capabilities, but based on the information he currently has, it seems that nothing similar existed in the ancient era, the pinnacle of that extraordinary civilization.

In fact, it's like using a lever to lift a heavy object. In the entire process of establishing the underworld, Zhang Jing's imperial decree was just the trigger. The real force that stirred it was the power of faith that had accumulated over thousands of years in these temples and statues, which was contained at the bottom of the abyss.

The power of faith in this world, or more fundamentally, is somewhat similar to the feedback of the collective unconscious. To some extent, Zhang Jing even vaguely felt that it might have a deeper connection with the operating mode of his "wish book".

Volume Two: The Truth Hidden Behind the History Books: Chapter 811 The Grand Tutor's Summons

To put it bluntly, Zhang Jing had a hunch that the underlying nature of this world might be idealistic, much like what a monk in a temple had said in his previous life: "All things are empty; everything is created by the mind." However, in his previous life, this seemed like just a meaningless Zen saying, but this world was different. During the conferment process, Zhang Jing clearly realized that when a strong belief held that a certain power or existence "should be this way," it could truly distort the real world!

Therefore, the process of being granted the title actually allowed Zhang Jing to further understand a certain essential attribute of this world.

The existence of the underworld stems from this: in the essence of all religions, the imagination and creation of the afterlife has always been the most intense and core element of faith, and the entire City God belief system was thus formed.

Interestingly, in Zhang Jing's observation, his theory of imperial decree originated from the belief in the Xuanmen imperial decree system. However, in this belief system, the existence of a hierarchy of deities is like the hierarchical official system of government officials in the mortal world. In this system, a certain level of deity does not actually appear as an individual, but rather as a system.

Just like in the traditional paintings of deities in the Great Zhao Dynasty, a deity is usually surrounded by guardian deities, children, parasols, left and right officials, and other subordinate officials. They are all derivatives or parts of the deity's powers, and the collective of these officials constitutes the complete divine office of the deity.

Just like the divine office of the City God, in fact, in addition to the City God himself, it also includes the system of the underworld, as well as civil and military judges, generals of the ox and horse, black and white impermanence, day and night wandering gods and other assistants, which together constitute the complete divine office of "City God".

"Reincarnation," as the core and final function of the underworld system, also serves as the final link in the traditional understanding of "karma," namely, the "retribution in the next life." In traditional religious beliefs, whether it is Taoism or Buddhism, it is believed that the various things in this life are inseparable from the actions of the previous life and the actions of ancestors, and that the actions in this life will affect the various things in the next life...

However, the power of reincarnation is too strong to be established immediately within the current underworld system. According to Zhang Jing's observation, this powerful function itself requires the presence of a powerful ghost or deity to maintain it, which can only be achieved after the entire underworld system has been officially appointed.

Fortunately, according to Zhang Jing's plan, completing the conferment of the underworld titles in other provinces of Dazhao will not take too long. It is expected to be completed in a short period of time, at which time the functions of the entire underworld will be fully perfected.

Besides the reincarnation system, many areas of the underworld still need continuous optimization and refinement. For example, the punishment mechanism centered on the Avici Hell needs further differentiation and improvement, the defense mechanism of the underworld system also needs further improvement and strengthening, and various laws need continuous exploration and improvement...

Fortunately, there is still enough time to further improve and perfect all of this.

* * *

承和三十七年 2016年4月7日21:22 长春观洞天

........................

In the quiet room, Zhang Tailing and her father sat cross-legged on a cushion, their faces calm as they chatted with Li Nijing.

Not long ago, Zhang Taihe had inquired about Li Jingxin's recent progress in his cultivation studies. After a brief examination, he was satisfied with his progress, although it was not as good as that of his other senior uncles. However, there were reasons for this.

After all, he was the oldest among the students, which inevitably had a significant impact on his cultivation progress.

On the other hand, as the abbot of Yunxiao Temple, he was burdened with worldly affairs, which also delayed his practice time considerably. Considering these two aspects, his progress can already be considered diligent.

Seeing his grandmaster's praise, Li Jingxin took the opportunity to express his desire to become a disciple. He had already discussed this matter with his eldest grandmaster, Zhang Jing, and he understood that his grandmaster's summons was probably for this purpose.

Sure enough, after carefully inquiring about his thoughts, Zhang Taihe finally granted his request, only instructing him to arrange the sect's internal affairs.

Regarding this matter, Li Jingxin also informed his grandmaster uncle about his plan to have his junior brother ascend the throne, wanting to see what his grandmaster uncle thought. However, Zhang Taihe did not have much to say about this, only saying "I know" and telling him to make the arrangements properly.

Clearly, they didn't intend to interfere much in the affairs of Yunxiao Mountain.

Seeing his grand-uncle's attitude, Li Jingxin felt more confident and wisely kept quiet. However, he didn't expect Zhang Taihe to bring up another topic: the money he had previously entrusted to Zhang Jing to pass on.

He had initially assumed that matters concerning money would be left unsaid, since cultivators generally avoided discussing such things. However, to his surprise, Zhang Taihe communicated with him quite frankly, without any reservations about the money involved.

..............................

“Those who cultivate themselves are indifferent to fame and fortune. This is what is meant by not letting pride grow, not indulging desires, not being overly joyful, and not being complacent. The universe can reach its limit, but human nature has no end.”

"However, even cultivators cannot escape this world. Thus, there are expenses for clothing, food, shelter, and transportation. Cultivation involves various expenses, and the total cost is considerable. Therefore, your thought of Kunlun shows your thoughtfulness, which I admire."

“This is my duty as a disciple. Yunxiao Mountain is a branch of Kunlun, and it has many believers and businesses. We have also received much care from the Kunlun sect and even our master’s sect. I often tell my disciples that one must not forget one’s roots. When the roots are established, the Way will arise…” Li Jingxin saw that his grandmaster uncle’s words were full of praise, and he was secretly pleased. He quickly prostrated himself and bowed.

"Kunlun is like a parent to Yunxiao Mountain, just like a close family member. It is only natural for its children to make some offerings. I am truly unworthy of the praise from my Grand Master Uncle."

"I am very pleased that you have this idea." Zhang Taihe's eyes, which had been slightly closed, now showed a hint of a smile. With a slight raise of his hand, Li Jingxin felt a surge of great force and could no longer kneel down, so he stood up.

"However, money is ultimately not the foundation of spiritual practice. You must know that you must not let it disturb your state of mind, so that desires take hold and obscure and distort your self. Otherwise, you will find it difficult to achieve anything on the path of spiritual practice," Zhang Taihe said meaningfully.

"This disciple will certainly keep your teachings in mind," Li Jingxin hurriedly replied.

Zhang Taihe nodded slightly upon hearing this and continued:

"Leaving aside your eldest brother, the second, third, and fourth brothers are still young and have shallow cultivation. Their minds are not yet settled, so they need to work hard and focus on cultivation to break through the limits."

Volume Two: The Truth Hidden Behind History Books: Chapter 812 Li Jingxin's Introduction

"Money and valuables are not what they need at this moment; on the contrary, they will affect their mental cultivation. Giving them money now would be of no benefit..."

………………

"It was my recklessness that led me to make a mistake. Fortunately, my Grand Uncle was very thoughtful..." Seeing that his Grand Uncle seemed to have no further instructions and closed his eyes again, Li Jingxin quickly got up to take his leave.

"In that case, this disciple will take his leave."