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清代名士張仲甫有云：「貪嗔痴即君子三戒，定戒慧通聖經五言。」
人這一生，長路漫漫，會受到各種誘惑，看到花朵會想要整個森林，看到溪水想要整個海洋。
人，總是很貪心，想要滿足自己的欲望，但，結果受傷的往往是自己。
《菜根譚》有云：「討了人事的便宜，必受天道的虧；貪了世味的滋益，必招性分的損。」
人心不足蛇吞象，曾國藩也說：「知足天地寬，貪得宇宙隘」。
水滿則溢，月圓則缺，我們應該求缺惜福。
人生應該追求一種，花未全開月未圓，尋花待月思依然的智慧境界。
人如有這三貪，一生白忙。
貪小便宜
相信很多人身邊，都有喜歡貪小便宜的人，他們極盡小貪之能事，唯唯諾諾卻又兩眼放光。
見人掉東西，以迅雷不及掩耳之勢揣兜裡；買菜不依不饒硬讓菜販多來幾兩；聚餐從不付帳....諸如此類。
這樣的人，往往是「撿了芝麻，丟了西瓜。」
《菜根譚》有云：不求非分之福，不貪無故之獲。
《史記》中記載了這樣一個典故：利令智昏。
戰國時期，秦國大將白起率兵攻打韓國，佔領了野王城，只留上黨郡一座孤城，唇亡齒寒，上黨郡不想被秦國佔領，就主動依附於趙國。
聞此消息，趙王召開緊急會議，商榷此事，尋求大臣意見。
平陽君不同意：「無故受利，可能會帶來災禍。」
但戰國四公子之一的趙勝卻不同意，他認為軍事要塞，不要白不要，力勸趙王要了這塊到嘴的肥肉。
趙王，思前想後，最終經不住誘惑，還是接納了。
我坐在樹下 僕は三十七歳で、そのときボーイング747のシートに座っていた。その巨大な飛行機はぶ厚い雨雲をくぐり抜けて降下し、ハンブルク空港に著陸しようとしているところだった。十一月の冷ややかな雨が大地を暗く染め、雨合羽を著た整備工たちや、のっぺりとした空港ビルの上に立った旗や、BMWの広告板やそんな何もかもをフランドル派の陰うつな絵の背景のように見せていた。やれやれ、またドイツか、と僕は思った。
飛行機が著地を完了すると禁菸のサインが消え、天井のスピーカーから小さな音でBGMが流れはじめた。それはどこかのオーケストラが甘く演奏するビートルズの 「ノルウェイの森」だった。そしてそのメロディーはいつものように僕を混亂させた。いや、いつもとは比べものにならないくらい激しく僕を混亂させ揺り動かした。
僕は頭がはりさけてしまわないように身をかがめて両手で顔を覆い、そのままじっとしていた。やがてドイツ人のスチュワーデスがやってきて、気分がわるいのかと英語で訊いた。大丈夫、少し目まいがしただけだと僕は答えた。
「本當に大丈夫？」
「大丈夫です、ありがとう」と僕は言った。スチュワーデスはにっこりと笑って行ってしまい、音楽はビリー？ジョエルの曲に変った。僕は顔を上げて北海の上空に浮かんだ暗い雲を眺め、自分がこれまでの人生の過程で失ってきた多くのもののことを考えた。失われた時間、死にあるいは去っていった人々、もう戻ることのない想い。
飛行機が完全にストップして、人々がシートベルトを外し、物入れの中からバッグやら上著やらをとりだし始めるまで、僕はずっとあの草原の中にいた。僕は草の匂いをかぎ、肌に風を感じ、鳥の聲を聴いた。それは一九六九年の秋で、僕はもうすぐ二十歳になろうとしていた。
前と同じスチュワーデスがやってきて、僕の隣りに腰を下ろし、もう大丈夫かと訊ねた。
「大丈夫です、ありがとう。ちょっと哀しくなっただけだから（It『s all right now. Thank you. I only felt lonely， you know.）」と僕は言って微笑んだ。
「Well， I feel same way， same thing， once in a while. I know what you mean.（そういうこと私にもときどきありますよ。よくわかります）」彼女はそう言って首を振り、席から立ちあがってとても素敵な笑顔を僕に向けてくれた。「I hope you『ll have a nice trip. Auf Wiedersehen！（よい御旅行を。さようなら）」
「Auf Wiedersehen！」と僕も言った。
十八年という歳月が過ぎ去ってしまった今でも、僕はあの草原の風景をはっきりと思いだすことができる。何日かつづいたやわらかな雨に夏のあいだのほこりをすっかり洗い流された山肌は深く鮮かな青みをたたえ、十月の風はすすきの穂をあちこちで揺らせ、細長い雲が凍りつくような青い天頂にぴたりとはりついていた。空は高く、じっと見ていると目が痛くなるほどだった。風は草原をわたり、彼女の髪をかすかに揺らせて雑木林に抜けていった。梢の葉がさらさらと音を立て、遠くの方で犬の鳴く聲が聞こえた。まるで別の世界の入口から聞こえてくるような小さくかすんだ鳴き聲だった。その他にはどんな物音もなかった。どんな物音も我々の耳には屆かなかった。誰一人ともすれ違わなかった。まっ赤な鳥が二羽草原の中から何かに怯えたようにとびあがって雑木林の方に飛んでいくのを見かけただけだった。歩きながら直子は僕に井戸の話をしてくれた。
記憶というのはなんだか不思議なものだ。その中に実際に身を置いていたとき、僕はそんな風景に殆んど注意なんて払わなかった。とくに印象的な風景だとも思わなかったし、十八年後もその風展を細部まで覚えているかもしれないとは考えつきもしなかった。正直なところ、そのときの僕には風景なんてどうでもいいようなものだったのだ。僕は僕自身のことを考え、そのときとなりを並んで歩いていた一人の美しい女のことを考え、僕と彼女とのことを考え、そしてまた僕自身のことを考えた。それは何を見ても何を感じても何を考えても、結局すべてはブーメランのように自分自身の手もとに戻ってくるという年代だったのだ。おまけに僕は戀をしていて、その戀はひどくややこしい場所に僕を運びこんでいた。まわりの風景に気持を向ける餘裕なんてどこにもなかったのだ。
でも今では僕の脳裡に最初に浮かぶのはその草原の風景だ。草の匂い、かすかな冷やかさを含んだ風、山の稜線、犬の鳴く聲、そんなものがまず最初に浮かびあがってくる。とてもくっきりと。それらはあまりにくっきりとしているので、手をのばせばひとつひとつ指でなぞれそうな気がするくらいだ。しかしその風景の中には人の姿は見えない。誰もいない。直子もいないし、僕もいない。我々はいったいどこに消えてしまったんだろう、と僕は思う。どうしてこんなことが起りうるんだろう、と。あれほど大事そうに見えたものは、彼女やそのときの僕や僕の世界は、みんなどこに行ってしまったんだろう、と。そう、僕には直子の顔を今すぐ思いだすことさえできないのだ。僕が手にしているのは人影のない背泉だけなのだ。
もちろん時間さえかければ僕は彼女の顔を思いだすことができる。小さな冷たい手や、さらりとした手ざわりのまっすぐなきれいな髪や、やわらかな丸い形の耳たぶやそのすぐ下にある小さなホクロや、冬になるとよく著ていた上品なキャメルのコートや、いつも相手の目をじっとのぞきこみながら質問する癖や、ときどき何かの加減で震え気味になる聲（まるで強風の吹く丘の上でしゃべっているみたいだった）や、そんなイメージをひとつひとつ積みかさねていくと、ふっと自然に彼女の顔が浮かびあがってくる。まず橫顔が浮かびあがってくる。これはたぶん僕と直子がいつも並んで歩いていたせいだろう。だから僕が最初に思いだすのはいつも彼女の橫顔なのだ。それから彼女は僕の方を向き、にっこりと笑い、少し首をかしげ、話しかけ、僕の目をのぞきこむ。まるで澄んだ泉の底をちらりとよぎる小さな魚の影を探し求めるみたいに。個部位，直到把我痛暈。當我醒來時，我身邊全是樂高，他們在忙那忙這，看著他們勞動的樣子，我入神了。但我似乎也變成了個樂高人，頭圓圓的，只有兩根手指。我不知道自己來到了什麼樣的世界，我居然聽得懂他們的語言，他們也並沒有把我當成陌生的另類。雖然沒看到自己，但我感覺到，我應該是成為了他們的一員。我身上沒有一點兒錢，可我又找不到工作，還好快不行時遇見了一位好心的樂高人，他給了我點錢，並給我介紹了一份工作。我問他叫什麼，他說他叫紅，想成為一名元素戰士。他還給我介紹了三位朋友，分別是藍、黃和黑。認識了他們後，紅想讓我加入他們去尋找他爺爺沒找到的寶藏，我爽快地答應了。但找了這麼久，半點線索都沒找著，我只好去找紅，他家門是開的，我問了一聲就進去了，見到一個小盒子，打開后里面放起了一首美妙的歌曲，蓋子還刻著一棵大柳樹。我聽到有聲音從我背後飄來，紅竟然在哭，「對不起」，我輕輕地對他說。「沒關係，只是…想…想起了爺爺，他…還在時，很喜歡聽這首歌」。紅斷斷續續地說。我忽然明白了什麼，對他悄悄地說：「這和鐘樓正中午時放的音樂一樣」！紅驚喜的盯著我，並召集了所有成員（黑、藍、黃），並叫我綠，我們一起在鐘樓那裡觀察，雖然我們日復一日地觀察，可完全看不出有什麼線索，就在大家快放棄時，我忽然想到那棵大柳樹，城市裡只有一棵。果然，正中午時鏡子反射的光到土地上，我們找到了個拼圖，我們拼完後就出現了一個通往地底的通道，我們走到最低下時發現了一條河和一艘船，我們決定坐船前行。我們完全沒察覺到有壞人已經盯上我們了，水越來越洶湧，忽然，黑大叫的喊：「不好了，前面是瀑布，快把船停下來」。眼看就要掉下去時，紅突然把繩套緊在巖石上，並叫我們幫忙拉，經過我們的一番努力，終於把船停下了。我們找到了個平臺，那兒有一個大門，中間有一個小圓，裡面有一棵大柳樹的印子，我們找了好久都沒找到打開門的方法，這時，一直沒說話的藍發話了，說：「我們也許可以用那個盒子試一下」。不試不知道，一試就知道，門一下子就打開了，裡面全是黃金珠寶，但是，壞人們突然進來了，修煉就是奪天奪地奪他人之造化，雖然談不上人吃人，但是生死卻是必須看透。 所以死而復生對於他來說絕對是幸事，更何況重生到了洪荒，更是無上的大機緣。 雖然這裡天仙遍地走，金仙不如狗，但是只要活著就有希望，反正他也是死過一次的人了。 接著龍珏很快就進入一種玄奧的狀態，同時不周山的靈氣也是瘋狂的凝聚起來。 「不周龍脈！」不知道過了多長時間，龍珏終於清醒了過來，心中激動不已。。 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。不周山的龍脈是什麼？乃是整個洪荒的靈氣之祖，也是整個洪荒的氣運所聚。 他雖然是不周山內山上一個不起眼的龍脈，但這是不周山，放在外面也是一個巨型龍脈。要是在後世，這就是一個祖龍脈，可以幫助一個門派立下萬世根基。 而且他是一個有靈智的龍脈，更是可以自己修煉，凝聚天地間的靈氣，自動進化。 整個不周山一共有十大祖龍脈，每一個龍脈都是巨大無比，比起傳說中的崑崙山或者海外三仙島都是不差絲毫。 但是這裡可是不周山，擎天之柱，雖然很多大能在這裡修煉，卻是沒有一個人敢挪移或者私自佔有這些龍脈，因為只要誰挪移了這龍脈，那麼恐怖的業力，即使聖人也要立刻暴斃。 而龍珏卻是靠著吞噬這些龍脈而成長，甚至最後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小丑帶著一群壞人來進攻了，我可是在書上看到過，他以前，滅了很多城市，一直沒人打得過他，就在人們沒辦法時，有五個元素戰士用一把槍把他封印起來了，沒想到他怎麼又出來了，我們只能躲在家裡，靠著望眼鏡來觀察外面的狀況，小丑講很多家破壞了，並殺死了很多樂高人，就在快要炸掉城市時，五個元素戰士衝了出來，擊退了很多怪物，最後把小丑擊敗了，看著保護家園的元素戰士，一種強烈的想當元素戰士的情感油然而生。紅、黃、藍、黑和我，也就是綠，共同決定去參加元素五年一度的元素戰士選撥賽。首先，我們需要有很快的反應能力，四面八方都會有鐵球懸浮在空中，任何一個鐵球隨時都會掉下來把我們壓成泥。我一會跳過去，一會跳過來，一個也沒打中，接下來又要有速度，一個個衝得比汽車還猛。最後，我們要用一堆破爛零件造東西，可以合作，我立刻叫來了紅、黃、藍、黑，我們用這些零件造了個巨大的機器人，每個部分都有一個人來操控，開始戰鬥就有人的東西壞了，我們接著去了小丑住的地方，聽小丑的下一步計劃，小丑一直抱怨皇帝不讓他全國搜捕，他想了想，忽然叫了一聲：「對啊！我可以把皇帝殺掉，然後自己再坐上皇位」。我想去告訴皇帝，但又怕皇帝不信，所以我們想出了個辦法，小丑應該會製造一個大麻煩，讓皇帝派走所有的守衛，再去偷偷殺掉皇帝，我們要在守衛剛走就立刻去告訴皇帝，小丑要來殺他，如果時間不夠，小丑出門，紅、黃、藍和黑會去攔住小丑，讓小丑越晚越好。果然，小丑派兵在很多地方製造了大麻煩，皇帝那派點兵，這派點兵，兵就沒有了，我趕緊跑進皇宮裡把事情告訴了皇帝，還讓皇帝跟官員說，如果小丑來了，問他去哪了，你們就說我出去有事，很快就回來了。然後皇帝就和我出去把士兵們帶回來，皇帝回來後小丑還沒來，我就趁機躲在桌子下，又過來一會兒，小丑終於來了，這次小丑又給皇帝送來了一臺樂高電腦，並教皇帝在上面玩遊戲，皇帝玩的都停不下來了，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，但最後還有一位強者靠著會飛來躲到現在，我們啟動所以炮彈來炸他。最終，他在最後一刻被打了下來，我們勝了，還要五個樂高人也被留了下來接受訓練跟著定位裝置，我們到了一座火山腳下，我們坐著車一路開進了雲裡，可又不像雲，因為雲沒有這麼大一片的，聽了當地居民的談話，才知道這叫雲海，在雲海裡的視線越來越模糊，能見度越來越低了，只能看見距離兩米內的東西，突然，前面出現一塊大石頭，但司機有驚無險的躲了過去，可是又有一塊大石頭從山上飛了下來，車子也被撞到了很遠的地方，還好經驗豐富的老司機帶我們走出了雲海，來到了山上的火山腳下，一下車，我便馬上凍的全身發抖，但我一轉身，又被熱得像夏天裡的狗一樣，真是冰火兩重天啊！我們走著走著就要爬火山才行了，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，腳沒踩穩，掉了下去，但還好下面有個小平臺，可黃還是受傷了，我們讓黑去把黃送往附近的醫院，其餘人繼續前進。等我們到山頂時，突然從旁邊飛來了一桶油，讓火山噴出了一點巖漿，差點濺到我身上來，幸好我躲得快，紅和藍一下子衝上去，想抓住扔油桶的人，但他們還不知道是小丑幹的，此時，小丑又逃了，可我們再次用追蹤器定位時，卻發現定位顯示在火山裡，我們雖然覺得不可能，但還是去造了一艘高溫潛水艇，再穿上防高溫服，再叫上恢復了的黃，就開始下潛了，下潛一千米後還沒見到任何可疑的東西，正當隊員們準備放棄時，忽然出現一個房子一樣的建築，我們進去一看，什麼也沒找到，我們只好出去外面繼續下潛，可溫度升到四千度時已經不能再下潛了，已經是極限溫度了，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築裡，我們思考了很久也沒想出一個辦法我找到了他們並說明了情況後，市長又派了一百個樂高士兵去支援我們，二隊也答應去支援我們。在過去的路上，我一直在通過裝在紅身上的微型攝像頭找到他們。那個城堡的主人果然是小丑，他一副高興的樣子說：「這不是元素戰士嗎？想不到你們也有今天」。可小丑忽然又不高興了，說：「怎麼少了一個，綠呢？綠在哪？你們把他藏哪了」？「如果綠帶著帶著其他樂高人來救你們，你們就活不了了，他們關進監獄去」。小丑淡淡的說：「監獄裡什麼也沒有，而且旁邊關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，沒用的只可以被關著，並且只能吃別人吃的剩飯，有時候沒有還吃不了。所以有人已經撐不住了，被活活餓死了」。我聽到小丑說只能我一個人去救紅他們，否則小丑就會殺了他們，但如果我不帶士兵和二隊，那我肯定打不過小丑，如果我帶了軍隊，小丑又會把紅他們殺掉，在我想不出辦法時，白一看我這樣，問我是不是有什麼事，我把剛才看到的告訴白一，白一叫上了白二、白三、白四、白五一起來想辦法，最後我們決定先讓士兵造一百個救生船，然後我去城堡裡吸引小丑的注意力，儘量拖延時間讓二隊去救紅他們，再讓五十個士兵去救其他被關在這裡的樂高人，再留五十個士兵到大門口等我消息來支援我。我走到小丑面前，和小丑聊天，聊了很久，原來跟小丑聊天這麼容易啊，我還以為小丑會懷疑呢，可小丑好像看出了我細微的變化，叫了詩歌樂高人去外面看看，回來後小丑一數。怎麼只有九個回來了，這九個樂高人說他們中計了，有好多士兵在外面，那個樂高人死了。我知道情況不妙，趕緊呼叫了外面的士兵。然後小丑就讓所有的樂高人來殺我，就在一堆樂高人圍攻我，而且士兵又沒來時，剛才那九個士兵跳過來，殺了好多小丑的軍隊，原來那九個樂高人分別是紅、黃、藍、黑、白一、白二、白三、白四、白五，我們一起戰鬥，打敗了很多小丑的樂高人，最後我們去抓小丑，小丑坐上船逃了，我們也坐船追，市長也派了很多樂高軍人一起去追小丑。就在快要抓住小丑時，小丑從船裡拿出一個盒子，我們決定可能是什麼危險的武器，一下子跳到他的船上按住了那個盒子，我們正想把盒子奪過來，黑卻把盒子打掉在船上一時間洛克成為了名人。洛克感覺自己很有自信了，於是就乘車來到貓王國，他驕傲地對貓們說我：「看！我現在有多強大，我可以很容易就打敗你們了。」於是，洛溪就和一支叫做加菲的貓進行決鬥，結果洛溪慘敗而歸。洛溪終於知道了，漂亮的外表，不如有一個聰明的大腦由電腦程式控制研磨製作而成，盡顯完美見紅他們把我抬回床上，然後我就睡著了，我醒來時紅他們說我已經睡了三天三夜，小丑已經把他能管的地方全部派兵搜捕我們，因為他和皇帝鬧了點小矛盾，所以他不可以全國搜捕，說完藍就給我拿了碗飯，我飛快的吃了下去，我完全恢復後就問二隊怎麼樣了。
但，秦國不幹了，舉國兵力卻為別人做了嫁衣，於是，槍頭一轉，立馬對準趙國。
最終，長平一戰，白起坑殺四十萬趙國大軍，趙國從此一蹶不振，走向滅亡。
趙勝因貪圖小便宜，頭腦發昏，導致趙國滅亡。
無故之利，不貪，打鐵還需自身硬，想要伸手去取，還要靠自身的實力。
因為，貪小便宜，你佔一點，日後便會付出更多。
古往今來，落魄被騙之人，往往皆是貪心之人。
貪小便宜的人，貪的是蠅頭小利，失去的卻可能是更大的人生格局和無限可能。
可謂得不償失。
俗話說：貪小便宜吃大虧，不貪便宜不上當。
為人處世，應該放下「小便宜」，更不要隨便貪別人的小便宜，貪的越多，失去的也就越多。
貪酒
對酒當歌，人生幾何，
何以解憂？唯有杜康。
中華文化向來博大精深，酒便是其中一顆璀璨的明珠。
在古代，很多詩人都離不開酒。
「舉杯邀明月，對影成三人」、「花間一壺酒，獨酌無相親。」
李白鬥酒詩百篇，自稱己為酒中仙。
但，李白因酒成名，也因酒喪命。
醉到去撈井中月，失足掉落，驚溺而死。
酒能助人，也能殺人。
俗語常說：小酌怡情，大酌傷身。
古往今來，因為飲酒誤事不在少數，張飛因醉酒丟其性命；
劉備因酒後失言傷黃忠之心，老將為自證，古稀之年披掛上陣，中伏而死；
孫權因醉酒犯糊塗放跑劉皇叔……
現實生活更是數不勝數...
酒水雖好，莫要貪杯，酒喝微醺，才是最好的狀態。
《菜根譚》中說：「花看半開，酒飲微醉。」
切莫因貪杯壞掉身體，壞掉人生大事。
貪財
有個因為搶劫罪入獄的犯人，在獄中做了幾首歌，流傳甚廣，其中有一句歌詞是這樣的：「錢啊，你這殺人不見血的刀。」
細想，確實如此，古往今來，有多少人栽在了貪戀錢財之上。
因為貪財，收受賄賂，身敗名裂。
因為貪財，鋌而走險，鋃鐺入獄。
因為貪財，誤入歧途，不得翻身。
莊子曰：貪財而取危，貪權而取竭。
和珅是清朝最大的貪官，也是乾隆最寵幸的貪官。
因為貪，他結黨營私，陷害忠良，利用職位斂財——8億兩白銀，還不包括各種奇珍異寶。
是當時世界上最有錢的皇帝（法國國王路易十四）財富的80多倍。
然，乾隆剛去世，和珅便被革職下獄，被賜白綾三尺，於獄中自盡。
縱使富可敵國，結局也不過南柯一夢。
君子愛財取之有道，用之有度。
易經有云：地勢坤，君子以厚德載物。
做人不可太過貪財，否則難免樹大招風，招人惦記，禍患無窮。
古人云：一不積財，二不積怨，睡也安然，走也方便。
得之坦然，失之淡然。放得下，拿得起，方為真君子。
04
蕭伯納說：「生活中有兩個悲劇。一個是你的欲望得不到滿足，另一個則是你的欲望得到了滿足。」
我們憤怒，往往是來源於我們的無能。
而我們痛苦，往往來源於我們的貪，人越貪，就會越痛苦。
欲望被滿足後，還會有無數個數不清的欲望接踵而至，背負的東西越來越重，也會力竭而亡。
柳宗元曾在《蝜蝂傳》中提到過這樣一種小蟲：
蝜蝂是一種小蟲，在爬行時遇到看好的東西，總是抓取過來縛於背上，東西越背越重，即使如此它也不停止。
它的背很粗糙，東西縛於背上也不會掉落，就這樣，它一路走，一路背。
有人幫他拿掉背上的東西，可他又背上，這種小蟲又喜歡高處，在爬行過程中，它還是用盡了所有的力氣，最終摔死在地上。
那些貪得無厭的人，貪財、貪色，不知有些身外之物已成為自己的負擔，但他們不為所動，仍自得其樂。
然而，一旦疏忽大意垮下之時，便是滅亡之日。
雖然，他們被名為人，可是見識卻和小蟲一樣。
其實，人的一生，不需要大富大貴，不需要金玉滿堂，錢財夠用，開開心心便好。
俗話說：飯吃七分飽。這是一種智慧。
正如李密庵的《半半歌》：「半少卻饒滋味，半多反厭糾纏。百年苦樂半相參，會佔便宜只半。」
做人，一半一半，不要太多，不要太滿，剛剛好，就好。
喜歡的，轉走！
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