Chapter 2030 - The Microscope

Though Li Qiushui constituted merely a tongsheng, his family possessed some property, and his forebears had collected books during prosperous times. Following maturity, he traveled extensively conducting business to support the household. He had witnessed more than most. He inquired hesitantly: "Master's demonstrations prove indeed exquisite; this student stands impressed. However, those possessing Daoist arts have existed across every dynasty, yet I've never witnessed anyone stabilize a nation through Daoist arts. Master's claim that 'Australia strengthened its nation through Daoist arts'—I have never encountered such assertion."

Cui Hantang responded with evident pride: "The formless Great Dao gives birth to heaven and earth; the emotionless Great Dao propels sun and moon; the nameless Great Dao nurtures all phenomena. Below heavenly Dao exist forty-eight thousand gates—some for crafts, some for agriculture, some for commerce, some for governance, even chess, calligraphy, painting, and daily necessities can all enter the Dao. Mastering one gate suffices for a lifetime. What you've witnessed constitute merely superficial demonstrations like my performance—they fail to count as genuinely 'attaining the Dao.'"

Hearing this, Li Qiushui inquired curiously: "According to the Daoist Master, could it be that all Australian Elders constitute those who have attained the Dao? May I inquire what Dao the Master cultivates, and have you attained it?"

Cui Hantang responded bashfully: "This poor Daoist proves unworthy; I cultivate the Dao of instruction. The authentic Great Dao proves profound and subtle; for mortals to gain even modest insight across a lifetime already constitutes great fortune. I have merely just entered the gate—how would I dare claim attaining the Dao?"

A scholar beside them swiftly interjected: "May I inquire, Daoist Master, this student likewise admires the Dao yet cannot locate the entrance. Can the Daoist Master provide instruction?"

Cui Hantang smiled: "The Great Dao proves impartial—how can it be hoarded as personal treasure! However, to seek the authentic Dao, one must first comprehend one's 'original heart'—that is, the heart determining one's life attitude while inhabiting this world. From this original heart, traversing the world generates 'impulses,' through which one determines which gate of heavenly Dao to pursue. Once determined to cultivate this Dao, one must possess determination to breakthrough worldly constraints, release material interests, advance bravely and diligently, observe carefully, hypothesize boldly, verify cautiously, and summarize earnestly. With such great determination and perseverance, one can achieve accomplishment. Naturally, determination and perseverance alone prove insufficient to genuinely enter the Dao—one likewise requires: teacher, method, resources, companions, place, and instruments. Then commences the slow grinding labor."

Li Qiushui stated: "I've heard that studying the Dao requires method, resources, companions, and place. 'Teacher' likewise proves understandable—after all, the master leads the path, yet cultivation depends upon oneself. But what signifies 'instruments'?"

Cui Hantang answered: "The Great Dao proves profound and subtle; its depth sometimes exceeds human capability; its subtlety remains invisible to mortal eyes. At such junctures, one must employ instruments to aid cultivation; without them, Dao progress proves difficult."

Just as they conversed, someone reported that Shi Tong'an had arrived.

This Shi Tong'an represented a disciple of Venerable Master Hanshan, the former abbot of Guangzhou's famous temple Guangxiao Temple.

Guangxiao Temple's monks all constituted Venerable Hanshan followers. During his lifetime, Hanshan advocated active worldly engagement, broadly befriending secular officials and celebrities, from royal princes and nobility down to county gentry. He preached Buddhist dharma while discussing poetry and governance; interpreted Confucianism through Buddhism while employing Confucianism to promote Buddhism—hence later generations termed him a "political monk."

Hanshan encouraged Buddhist disciples to actively participate in worldly affairs, to follow Confucian ethics and morality. Hanshan proclaimed: "What constitutes called the human way represents the way of ruler and minister..." Academically, Hanshan proposed the thesis that "emptiness is not absolute nothingness," believing that "all is empty" lacks existence—the Buddhist concept of "emptiness" should serve reality in a detached yet engaged manner.

Though criticisms existed of his faction's preoccupation with "worldly affairs" from both within Buddhism and externally, clearly this proved quite beneficial for Buddhism's survival and development. And such philosophy proved particularly suitable for the Council of Elders. Shortly following city entry, the Guangxiao Temple abbot actively approached the Council of Elders, effectively becoming spokesperson for Guangzhou's Buddhist community.

Such activists Cui Hantang naturally cultivated assiduously. Following trustee appointment, guided by Daoism's principle of "the superior individual doesn't contend; govern through non-action," he proposed the policy of "three teachings as one family, common development, shelving disputes, advancing and retreating together." He united Guangzhou's religious communities into a considerable force—satisfying the Council of Elders' objective that "religious communities cannot own production means" while stripping away industries, yet protecting some small and medium temples' religious lineage and properties—thereby earning considerable prestige among local religions. Shi Tong'an likewise frequently visited.

This occasion, Fu Meng approaching Guangxiao Temple to "squeeze funding," having the Buddhist community "donate as wished," puzzled the abbot—Cui Hantang rarely solicited money so directly. The abbot suspected this Daoist Cui might harbor some personal expenses, consequently dispatching Shi Tong'an, who frequently visited, to "pay respects" and probe circumstances. If genuine need existed, they might as well offer something privately.

As for why Guangxiao Temple demonstrated such deference toward Cui Hantang, even wishing to proactively transmit money—it truly resulted from forced circumstances. Because following this Daoist Cui's Guangzhou arrival, he discoursed extensively about "old and new integration" and "religious reform." Employing this pretext, he had actually brought Guangzhou's Daoist community completely under his control. Though numerous temples' lineages still existed and abbots remained in office, they had effectively become New Daoism appendages—within several generations of abbots, they would likely transform completely.

The abbot feared the Australians might likewise impose "New Buddhism," consequently fawning over Cui Hantang, precisely so that someday an Elder could speak for Guangzhou's Buddhist community, providing some maneuvering room.

Shi Tong'an had just entered and, observing this lively scene, recognized Daoist Cui was deceiving scholars again. He had visited Five Immortals Temple numerous times and knew this Elder Daoist possessed "great ambitions"—not merely operating a school in the temple to train Daoists but likewise actively recruiting scholars. Not only frequently meeting with famous local Confucian scholars, but even cultivating this group of "poor pedants" with sincere engagement.

"You bald head arrived opportunely," Cui Hantang sought opportunity to demonstrate and, observing Shi Tong'an's arrival, considered this perfect—"one sheep to herd, two sheep to tend"—an excellent chance to enlighten this monk too, showing him the Council of Elders' "Daoist arts."

"I was precisely about to display a treasure for everyone. This object, cultivated to the extreme, can glimpse creation's secrets. Though this one constitutes only the most basic and elementary, it can still show everyone phenomena invisible to mortal eyes."

His mysterious words naturally aroused everyone's interest, and all requested viewing. Shi Tong'an had originally intended to probe why Daoist Cui recently solicited money, yet presently it proved inconvenient to inquire, consequently he could only smile and state he likewise wished to observe.

Cui Hantang then ordered disciples to bring a mysterious treasure from the rear hall. They observed an object with a stand, between which stood a round tube somewhat resembling a Western telescope. None recognized what it was. Cui Hantang smiled: "This is termed a microscope. I've recently been instructing Daoist disciples to recognize phenomena's microscopic structure. This object can not only perceive all things' composition clearly but likewise observe tiny creatures. Please examine."

This microscope was manufactured by Lingao's optical instrument factory—those brought from the old timeline constituted Grade 1 controlled items, unavailable to "non-scientific research and production" organizations like New Daoism, even for Elders like Cui. Consequently he had to make do with this "special supply" personally manufactured by Lin Hanlong.

Regarding performance, this microscope could not even match the level of the most inferior student microscope from the old timeline; strictly speaking, it could only be termed a "toy." Yet its performance already proved substantially superior to what Leeuwenhoek invented historically.

Cui Hantang produced a box of biological specimens and fetched some water, stating: "Come, come, everyone examine one by one."

Though none comprehended what microscopic structure signified, they all crowded around curiously to observe. Cui Hantang adjusted the focus and reflector, positioned the glass slides, and guided several individuals to observe plant leaf cells, mosquitoes, mites, paramecia, and other phenomena. Everyone registered amazement, gaining more intuitive comprehension of Australian learning and this "art of instruments."

Shi Tong'an bowed deeply with palms together: "Amitabha, gratitude, benefactor, for allowing me to view this divine instrument. The Buddha proclaimed 'infinitely small within, infinitely large without. A drop of water contains eighty-four thousand creatures. Three thousand great thousand worlds'—and likewise proclaimed 'the human body is like a house, with countless beings dwelling within.' Previously, with mortal eyes, I even doubted the dharma. Today, observing this, I know the Buddha spoke truth—it constituted only my own insufficient cultivation. My dharma understanding has deepened another layer. Excellent indeed, excellent!"

Cui Hantang had not anticipated his science lesson could be twisted to cite Buddhist scriptures—he could not suppress simultaneous laughter and tears. Though Cui Hantang explicated the microscope's principles, none proved interested in listening, only gathering around the microscope to observe and marvel.

They did not reluctantly depart until nearly dusk.

Yet Shi Tong'an did not depart. He still wished to probe Cui Hantang's genuine purpose for "holding rituals to collect money." After pondering momentarily, he stated: "Chief Fu approached our humble temple several days past, mentioning Benefactor Zhang's matter of holding rituals..."

"I know regarding that," Cui Hantang responded casually, wondering if this monk regretted the money and wished to bargain. If so, negotiations should transpire before payment—who approaches to haggle after paying?

"This collective wedding constitutes a blessed affair benefiting human relationships. Benefactor Zhang holding rituals for it likewise plants good karma." Shi Tong'an observed Cui Hantang's expression. "Though we constitute Buddhist disciples, Daoism and Buddhism represent one family; being capable of participating in this occasion proves fortunate. Daoist Cui's merit proves immeasurable—our humble temple from top to bottom all admire you..."

These words confused Cui Hantang, wondering why this specific visit to express loyalty?

Shi Tong'an, observing Cui Hantang appearing puzzled and not grasping his meaning, grew anxious. Finally, he spoke plainly: "I wonder if, beyond this matter, Daoist Cui possesses anywhere else our humble temple could assist? Whether public or private, our humble temple will serve with all our might."

Now Cui Hantang finally comprehended—so that constituted the monk's meaning!

"These monks certainly know their place!" Cui Hantang could not suppress developing additional fondness for Shi Tong'an and his ilk. Naturally, as an Elder, he harbored no interest in such offerings. Yet people rarely possess resistance to flattery. He laughed: "You bald head! So obsequious! What could I possibly require money for? Wine and mistresses?"

Shi Tong'an smiled along: "The Daoist Master jests. It's simply that I observe since the Daoist Master entered the city, there's been no day when you haven't labored for both our Daoist and Buddhist communities—your merit proves truly immeasurable. Even if you wished for some enjoyment, that would only prove appropriate."