心存善良，則無(wú)可恨之人

人來(lái)到這個(gè)世界上，只有兩件事：生和死。

一件事已經(jīng)做完了，另一件你還急什么呢？

有緣而來(lái)，無(wú)緣而去，該來(lái)的自然會(huì)來(lái)，

不該來(lái)的盼也無(wú)用，求也無(wú)益。

有緣，不推，無(wú)緣，不求。

來(lái)的，歡迎，去的，目送。

一切隨緣，順其自然。

當(dāng)我們總抱怨世界陰暗時(shí)，

恰恰是自己內(nèi)心蒙了很厚的灰塵。

有智慧的人，從來(lái)不活在別人的嘴里，

也不活在別人的眼里。

識(shí)自本心，見(jiàn)自本性，

不起妄緣，無(wú)心無(wú)為，

自由自在，動(dòng)靜自如，

冷暖自知當(dāng)下就是修行。

我坐在樹(shù)下乘涼，有一只五顏六色的蜜蜂叮了我一口，一種無(wú)法形容的痛瞬間涌進(jìn)身體的各個(gè)部位，直到把我痛暈。當(dāng)我醒來(lái)時(shí)，我身邊全是樂(lè)高，他們?cè)诿δ敲@，看著他們勞動(dòng)的樣子，我入神了。但我似乎也變成了個(gè)樂(lè)高人，頭圓圓的，只有兩根手指。我不知道自己來(lái)到了什么樣的世界，我居然聽(tīng)得懂他們的語(yǔ)言，他們也并沒(méi)有把我當(dāng)成陌生的另類。雖然沒(méi)看到自己，但我感覺(jué)到，我應(yīng)該是成為了他們的一員。我身上沒(méi)有一點(diǎn)兒錢，可我又找不到工作，還好快不行時(shí)遇見(jiàn)了一位好心的樂(lè)高人，他給了我點(diǎn)錢，并給我介紹了一份工作。我問(wèn)他叫什么，他說(shuō)他叫紅，想成為一名元素戰(zhàn)士。他還給我介紹了三位朋友，分別是藍(lán)、黃和黑。認(rèn)識(shí)了他們后，紅想讓我加入他們?nèi)ふ宜麪敔敍](méi)找到的寶藏，我爽快地答應(yīng)了。但找了這么久，半點(diǎn)線索都沒(méi)找著，我只好去找紅，他家門是開(kāi)的，我問(wèn)了一聲就進(jìn)去了，見(jiàn)到一個(gè)小盒子，打開(kāi)后里面放起了一首美妙的歌曲，蓋子還刻著一棵大柳樹(shù)。我聽(tīng)到有聲音從我背后飄來(lái)，紅竟然在哭，“對(duì)不起”，我輕輕地對(duì)他說(shuō)?！皼](méi)關(guān)系，只是…想…想起了爺爺，他…還在時(shí)，很喜歡聽(tīng)這首歌”。紅斷斷續(xù)續(xù)地說(shuō)。我忽然明白了什么，對(duì)他悄悄地說(shuō)：“這和鐘樓正中午時(shí)放的音樂(lè)一樣”！紅驚喜的盯著我，并召集了所有成員（黑、藍(lán)、黃），并叫我綠，我們一起在鐘樓那里觀察，雖然我們?nèi)諒?fù)一日地觀察，可完全看不出有什么線索，就在大家快放棄時(shí)，我忽然想到那棵大柳樹(shù)，城市里只有一棵。果然，正中午時(shí)鏡子反射的光到土地上，我們找到了個(gè)拼圖，我們拼完后就出現(xiàn)了一個(gè)通往地底的通道，我們走到最低下時(shí)發(fā)現(xiàn)了一條河和一艘船，我們決定坐船前行。我們完全沒(méi)察覺(jué)到有壞人已經(jīng)盯上我們了，水越來(lái)越?jīng)坝?，忽然，黑大叫的喊：“不好了，前面是瀑布，快把船停下?lái)”。眼看就要掉下去時(shí)，紅突然把繩套緊在巖石上，并叫我們幫忙拉，經(jīng)過(guò)我們的一番努力，終于把船停下了。我們找到了個(gè)平臺(tái)，那兒有一個(gè)大門，中間有一個(gè)小圓，里面有一棵大柳樹(shù)的印子，我們找了好久都沒(méi)找到打開(kāi)門的方法，這時(shí)，一直沒(méi)說(shuō)話的藍(lán)發(fā)話了，說(shuō)：“我們也許可以用那個(gè)盒子試一下”。不試不知道，一試就知道，門一下子就打開(kāi)了，里面全是黃金珠寶，但是，壞人們突然進(jìn)來(lái)了，他們讓我們不要?jiǎng)?，他們裝完?yáng)|西就走?？墒俏覀儾挪粫?huì)讓他們拿，我一個(gè)箭步跳過(guò)去就給他一拳，紅也帶著大家沖了過(guò)來(lái)，但誰(shuí)也沒(méi)想到的是有個(gè)壞人已經(jīng)拿到了黃金柳樹(shù)，您知道嗎？如果您口腔中鑲嵌的假牙是含金屬的烤瓷冠，在您需要做頭顱x線、CT、核磁共振檢查時(shí)，將會(huì)受到影響甚至拆除。非金屬的二氧化鋯對(duì)x線卻無(wú)任何阻擋，只要鑲?cè)攵趸喛敬裳?，日后需頭顱x線、CT、核磁共振檢查時(shí)都不需要拆掉假牙，省去很多麻煩可大門又“轟”地一聲關(guān)上了，而我又被紅在大門關(guān)閉前推了出來(lái)，我著急地在外面走來(lái)走去，還時(shí)不時(shí)地聽(tīng)到里面的叫喊聲。我的余光掃到了對(duì)面的按鈕，可它在河的對(duì)岸，我只能踩著一塊又一塊的石頭跳過(guò)去，終于，我按下了按鈕，大門果然打開(kāi)了，里面的壞人也全倒地上了。經(jīng)過(guò)所有人的同意，我們決定將它捐給城市，市長(zhǎng)當(dāng)場(chǎng)表?yè)P(yáng)了我們，還贈(zèng)給我們一車珠寶，我們用它讓別人給我們建了個(gè)大房子，我們可以住在一起，再把剩余的存起來(lái)了第二天，一聲警報(bào)聲把我們吵醒了，起來(lái)一看，不得了了，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小丑帶著一群壞人來(lái)進(jìn)攻了，我可是在書(shū)上看到過(guò)，他以前，滅了很多城市，一直沒(méi)人打得過(guò)他，就在人們沒(méi)辦法時(shí)，有五個(gè)元素戰(zhàn)士用一把槍把他封印起來(lái)了，沒(méi)想到他怎么又出來(lái)了，我們只能躲在家里，靠著望眼鏡來(lái)觀察外面的狀況，小丑講很多家破壞了，并殺死了很多樂(lè)高人，就在快要炸掉城市時(shí)，五個(gè)元素戰(zhàn)士沖了出來(lái)，擊退了很多怪物，最后把小丑擊敗了，看著保護(hù)家園的元素戰(zhàn)士，一種強(qiáng)烈的想當(dāng)元素戰(zhàn)士的情感油然而生。紅、黃、藍(lán)、黑和我，也就是綠，共同決定去參加元素五年一度的元素戰(zhàn)士選撥賽。首先，我們需要有很快的反應(yīng)能力，四面八方都會(huì)有鐵球懸浮在空中，任何一個(gè)鐵球隨時(shí)都會(huì)掉下來(lái)把我們壓成泥。我一會(huì)跳過(guò)去，一會(huì)跳過(guò)來(lái)，一個(gè)也沒(méi)打中，接下來(lái)又要有速度，一個(gè)個(gè)沖得比汽車還猛。最后，我們要用一堆破爛零件造東西，可以合作，我立刻叫來(lái)了紅、黃、藍(lán)、黑，我們用這些零件造了個(gè)巨大的機(jī)器人，每個(gè)部分都有一個(gè)人來(lái)操控，開(kāi)始戰(zhàn)斗就有人的東西壞了，我們接著去了小丑住的地方，聽(tīng)小丑的下一步計(jì)劃，小丑一直抱怨皇帝不讓他全國(guó)搜捕，他想了想，忽然叫了一聲：“對(duì)啊！我可以把皇帝殺掉，然后自己再坐上皇位”。我想去告訴皇帝，但又怕皇帝不信，所以我們想出了個(gè)辦法，小丑應(yīng)該會(huì)制造一個(gè)大麻煩，讓皇帝派走所有的守衛(wèi)，再去偷偷殺掉皇帝，我們要在守衛(wèi)剛走就立刻去告訴皇帝，小丑要來(lái)殺他，如果時(shí)間不夠，小丑出門，紅、黃、藍(lán)和黑會(huì)去攔住小丑，讓小丑越晚越好。果然，小丑派兵在很多地方制造了大麻煩，皇帝那派點(diǎn)兵，這派點(diǎn)兵，兵就沒(méi)有了，我趕緊跑進(jìn)皇宮里把事情告訴了皇帝，還讓皇帝跟官員說(shuō)，如果小丑來(lái)了，問(wèn)他去哪了，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，我使用木元素把劍擋住了有的還散架了，有的一踩就碎，有的一碰就碎，但最后還有一位強(qiáng)者靠著會(huì)飛來(lái)躲到現(xiàn)在，我們啟動(dòng)所以炮彈來(lái)炸他。最終，他在最后一刻被打了下來(lái)，我們勝了，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)鼐用竦恼勗挘胖肋@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，但司機(jī)有驚無(wú)險(xiǎn)的躲了過(guò)去，可是又有一塊大石頭從山上飛了下來(lái)，車子也被撞到了很遠(yuǎn)的地方，還好經(jīng)驗(yàn)豐富的老司機(jī)帶我們走出了云海，來(lái)到了山上的火山腳下，一下車，我便馬上凍的全身發(fā)抖，但我一轉(zhuǎn)身，又被熱得像夏天里的狗一樣，真是冰火兩重天?。∥覀冏咧咧鸵阑鹕讲判辛?，我們艱難的抓著山上突出的石頭，一步一步往上爬，才爬到一半，黃就支撐不住了，他提醒我們別太累了時(shí)，腳沒(méi)踩穩(wěn)，掉了下去，但還好下面有個(gè)小平臺(tái)，可黃還是受傷了，我們讓黑去把黃送往附近的醫(yī)院，其余人繼續(xù)前進(jìn)。等我們到山頂時(shí)，突然從旁邊飛來(lái)了一桶油，讓火山噴出了一點(diǎn)巖漿，差點(diǎn)濺到我身上來(lái)，幸好我躲得快，紅和藍(lán)一下子沖上去，想抓住扔油桶的人，但他們還不知道是小丑干的，此時(shí)，小丑又逃了，可我們?cè)俅斡米粉櫰鞫ㄎ粫r(shí)，卻發(fā)現(xiàn)定位顯示在火山里，我們雖然覺(jué)得不可能，但還是去造了一艘高溫潛水艇，再穿上防高溫服，再叫上恢復(fù)了的黃，就開(kāi)始下潛了，下潛一千米后還沒(méi)見(jiàn)到任何可疑的東西，正當(dāng)隊(duì)員們準(zhǔn)備放棄時(shí)，忽然出現(xiàn)一個(gè)房子一樣的建筑，我們進(jìn)去一看，什么也沒(méi)找到，我們只好出去外面繼續(xù)下潛，可溫度升到四千度時(shí)已經(jīng)不能再下潛了，已經(jīng)是極限溫度了，可定位顯示小丑還在更深處，我們又不能下去抓小丑，也不能空手回去，我們只好把希望放在那像房子一樣的建筑里，我們思考了很久也沒(méi)想出一個(gè)辦法我找到了他們并說(shuō)明了情況后，市長(zhǎng)又派了一百個(gè)樂(lè)高士兵去支援我們，二隊(duì)也答應(yīng)去支援我們。在過(guò)去的路上，我一直在通過(guò)裝在紅身上的微型攝像頭找到他們。那個(gè)城堡的主人果然是小丑，他一副高興的樣子說(shuō)：“這不是元素戰(zhàn)士嗎？想不到你們也有今天”?？尚〕蠛鋈挥植桓吲d了，說(shuō)：“怎么少了一個(gè)，綠呢？綠在哪？你們把他藏哪了”？“如果綠帶著帶著其他樂(lè)高人來(lái)救你們，你們就活不了了，他們關(guān)進(jìn)監(jiān)獄去”。小丑淡淡的說(shuō)：“監(jiān)獄里什么也沒(méi)有，而且旁邊關(guān)的都是前幾天失蹤的人，有些有用的可以去做士兵、？師和清潔工，沒(méi)用的只可以被關(guān)著，并且只能吃別人吃的剩飯，有時(shí)候沒(méi)有還吃不了。所以有人已經(jīng)撐不住了，被活活餓死了”。我聽(tīng)到小丑說(shuō)只能我一個(gè)人去救紅他們，否則小丑就會(huì)殺了他們，但如果我不帶士兵和二隊(duì)，那我肯定打不過(guò)小丑，如果我?guī)Я塑婈?duì)，小丑又會(huì)把紅他們殺掉，在我想不出辦法時(shí)，白一看我這樣，問(wèn)我是不是有什么事，我把剛才看到的告訴白一，白一叫上了白二、白三、白四、白五一起來(lái)想辦法，最后我們決定先讓士兵造一百個(gè)救生船，然后我去城堡里吸引小丑的注意力，盡量拖延時(shí)間讓二隊(duì)去救紅他們，再讓五十個(gè)士兵去救其他被關(guān)在這里的樂(lè)高人，再留五十個(gè)士兵到大門口等我消息來(lái)支援我。我走到小丑面前，和小丑聊天，聊了很久，原來(lái)跟小丑聊天這么容易啊，我還以為小丑會(huì)懷疑呢，可小丑好像看出了我細(xì)微的變化，叫了詩(shī)歌樂(lè)高人去外面看看，回來(lái)后小丑一數(shù)。怎么只有九個(gè)回來(lái)了，這九個(gè)樂(lè)高人說(shuō)他們中計(jì)了，有好多士兵在外面，那個(gè)樂(lè)高人死了。我知道情況不妙，趕緊呼叫了外面的士兵。然后小丑就讓所有的樂(lè)高人來(lái)殺我，就在一堆樂(lè)高人圍攻我，而且士兵又沒(méi)來(lái)時(shí)，剛才那九個(gè)士兵跳過(guò)來(lái)，殺了好多小丑的軍隊(duì)，原來(lái)那九個(gè)樂(lè)高人分別是紅、黃、藍(lán)、黑、白一、白二、白三、白四、白五，我們一起戰(zhàn)斗，打敗了很多小丑的樂(lè)高人，最后我們?nèi)プバ〕?，小丑坐上船逃了，我們也坐船追，市長(zhǎng)也派了很多樂(lè)高軍人一起去追小丑。就在快要抓住小丑時(shí)，小丑從船里拿出一個(gè)盒子，我們決定可能是什么危險(xiǎn)的武器，一下子跳到他的船上按住了那個(gè)盒子，我們正想把盒子奪過(guò)來(lái)，黑卻把盒子打掉在船上一時(shí)間洛克成為了名人。洛克感覺(jué)自己很有自信了，于是就乘車來(lái)到貓王國(guó)，他驕傲地對(duì)貓們說(shuō)我：“看！我現(xiàn)在有多強(qiáng)大，我可以很容易就打敗你們了?！庇谑?，洛溪就和一支叫做加菲的貓進(jìn)行決斗，結(jié)果洛溪慘敗而歸。洛溪終于知道了，漂亮的外表，不如有一個(gè)聰明的大腦由計(jì)算機(jī)程序控制研磨制作而成，盡顯完美見(jiàn)紅他們把我抬回床上，然后我就睡著了，我醒來(lái)時(shí)紅他們說(shuō)我已經(jīng)睡了三天三夜，小丑已經(jīng)把他能管的地方全部派兵搜捕我們，因?yàn)樗突实埕[了點(diǎn)小矛盾，所以他不可以全國(guó)搜捕，說(shuō)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。

人生最大的痛苦就是心靈沒(méi)有歸屬，

不管你知不知覺(jué)，承不承認(rèn)。

心存美好，則無(wú)可惱之事；

心存善良，則無(wú)可恨之人；

心若簡(jiǎn)單，世間紛擾皆成空。

做好人，身正心安魂夢(mèng)穩(wěn)；

行善事，天知地鑒鬼神欽。

你若不疑，人間不寒。

你若不離，世界不遠(yuǎn)。

你若不恨，蒼天有暖。

你若不語(yǔ)，四海升平。

真正的平靜不是你靜坐可以幾個(gè)小時(shí)不起，

而是用一顆平和的心態(tài)看人間萬(wàn)象，

聽(tīng)花開(kāi)的聲音。

平靜來(lái)自內(nèi)心，勿向外求。

花開(kāi)有聲，風(fēng)過(guò)無(wú)痕。

人生中出現(xiàn)的一切，都無(wú)法占有，只能經(jīng)歷。

我們只是時(shí)間的過(guò)客，

總有一天，我們會(huì)和所有的一切永別。

眼前的，好好珍惜；

過(guò)去的，坦然面對(duì)。

該來(lái)的，欣然接受！