一个人的品德，才是才干的主人；而才干，只是品德的奴仆。

我们可以没有优越的学历，没有充分的资本，但不能没有好的人品。

人品，才是一个人最可贵的通行证，才是一个人成败的关键，才是一个人最硬核的靠山。

培根说：“对一个人的评价，不可视其财富出身，更不可视其学问的高下，而是要看他的真实的品格。”

人品，反映一个人做事的态度，也反映一个人做人的修养。

上善若水，厚德载物。

为人处事，只有拥有好的人品，才能走得更稳更长远。

人品，才是一个人最硬核的靠山。

《左传》记载：“太上有立德，其次有立功，其次有立言，传之久远，此之谓不朽。”

这里所指的“立德”，就是强调做人要有良好的德行和人品。

有好的人品的人，命运自然也不会亏待他。

曾经听说过这样一个故事。

二战时期的一天，大雪纷飞，道路泥泞，盟军统帅艾森·豪威尔却因为有要事在身，不得不奉命开车夜行。

就在车子前行途中，艾森·豪威尔发现一对老夫妇，正蜷缩在路边瑟瑟发抖。

他顿时起了怜悯之心，就让司机停车询问情况。

原来，这对老夫妇是去巴黎投奔儿子的，因为天气原因汽车抛锚，加之地处偏僻，求助无门，无奈在此等待好心人的救援。

艾森·豪威尔听了，二话不说，就让老夫妇上了车，并让司机送他们去巴黎。

后来，他才知道，原来那天路上，敌人早就安排了埋伏，但因为他中途变换了行进路线，这才逃过一劫。

事后，艾森·豪威尔感叹地说：“原来我以为是自己救了那对法国夫妇，现在才知道是他们救了我！”

我们帮助别人的同时，其实也是在帮助自己。

好的人品，就是心里装着别人，懂得为别人着想，愿意向别人伸出援助之手。

与人品好的人交往，是相得益彰；与人品不好的人交往，却迟早会深受其害。

在《非你莫属》的舞台上，出现过这样一幕。

一个年轻人去应聘销售，他各方面都表现良好，口才绝佳，赢得了不少老板的认同。

后来，有人问他最满意的一次销售经历是什么。

这个年轻人眉飞色舞地说，他把一套智力开发课程，以5000元的价格，成功推销给了月收入才2000元的清洁工大叔。

因为清洁工大叔的孩子才5岁，迫切希望自己的孩子将来能够出人头地。

年轻人正是抓住清洁工大叔望子成龙的心理，拿走了他2个半月的血汗钱。

老板们听了以后，本来决定录用他的人，也纷纷开始摇头。

其中一位老板评价的一语中的: “我不怀疑你的能力，但是却不看好你的人品。”

在这个金钱至上的时代，我们固然需要会挣钱的聪明人，但更需要人品过硬、德才兼备的人。

如果一个人脑子里只想着自己的私利，只在乎个人的得失，甚至不惜坑蒙拐骗、过河拆桥、以邻为壑，怎么可能赢得人心？

人品不好的人，不但没有人愿意与之深交，更会影响自己的前途和命运。

 这些日子天热，纵然是杜睿再宠杜云莲，这般时节也不禁对杜云莲的管束严了几分，那些爬高摸底的事情，也都不让她做了，杜云莲自己也觉得炎热难当，这几日除了来杜睿的书房听他授课，便是闷在自己的闺房中，心里早就开始长草了。   一进书房，都没想起来要向李承乾行礼，便扑到了杜睿的身边，抱着杜睿的胳膊，大吵起来。   李承乾也不介意，反而十分喜欢杜云莲的童趣，他看重杜睿，自然对杜睿府上的人，也青眼有加，杜云莲又是杜睿的嫡亲妹妹，李承乾来的时候，也经常拿些宫中有趣的东西来哄杜云莲开心。   “小莲儿！不好好在房中待着，跑到这边做什么？”杜睿说着，还宠溺的帮杜云莲擦去额头上的汗水。   杜云莲委屈道：“三哥！在房里太无趣了，我让你陪我去玩！”    杜睿有心答应，但是一想到外面那能把人都烤出油来的天气，赶紧换了心思，道：“这大热天的，人出去站着都要流汗，还能玩什么？听三哥的话，去找你姐姐们，也学着做些女红！”    杜云莲一听这个，小脑袋摇得好似拨浪鼓一般，道：“不去！不去！要是去学女红，我还不如回房睡觉！三哥！要不然你给我讲故事吧！” 这首歌”。红断断续续地说。我忽然明白了什么，对他悄悄地说：“这和钟楼正中午时放的音乐一样”！红惊喜的盯着我，并召集了所有成员（黑、蓝、黄），并叫我绿，我们一起在钟楼那里观察，虽然我们日复一日地观察，可完全看不出有什么线索，就在大家快放弃时，我忽然想到那棵大柳树，城市里只有一棵。果然，正中午时镜子反射的光到土地上，我们找到了个拼图，我们拼完后就出现了一个通往地底的通道，我们走到最低下时发现了一条河和一艘船，我们决定坐船前行。我们完全没察觉到有坏人已经盯上我们了，水越来越汹涌，忽然，黑大叫的喊：“不好了，前面是瀑布，快把船停下来”。眼看就要掉下去时，红突然把绳套紧在岩石上，并叫我们帮忙拉，经过我们的一番努力，终于把船停下了。我们找到了个平台，那儿有一个大门，中间有一个小圆，里面有一棵大柳树的印子，我们找了好久都没找到打开门的方法，这时，一直没说话的蓝发话了，说：“我们也许可以用那个盒子试一下”。不试不知道，一试就知道，门一下子就打开了，里面全是黄金珠宝，但是，坏人们突然进来了，修炼就是夺天夺地夺他人之造化，虽然谈不上人吃人，但是生死却是必须看透。   所以死而复生对于他来说绝对是幸事，更何况重生到了洪荒，更是无上的大机缘。   虽然这里天仙遍地走，金仙不如狗，但是只要活着就有希望，反正他也是死过一次的人了。   接着龙珏很快就进入一种玄奥的状态，同时不周山的灵气也是疯狂的凝聚起来。   “不周龙脉！”不知道过了多长时间，龙珏终于清醒了过来，心中激动不已。。   刚刚他获得这一句身体的传承，他竟然是不周山的龙脉之一。不周山的龙脉是什么？乃是整个洪荒的灵气之祖，也是整个洪荒的气运所聚。   他虽然是不周山内山上一个不起眼的龙脉，但这是不周山，放在外面也是一个巨型龙脉。要是在后世，这就是一个祖龙脉，可以帮助一个门派立下万世根基。   而且他是一个有灵智的龙脉，更是可以自己修炼，凝聚天地间的灵气，自动进化。   整个不周山一共有十大祖龙脉，每一个龙脉都是巨大无比，比起传说中的昆仑山或者海外三仙岛都是不差丝毫。   但是这里可是不周山，擎天之柱，虽然很多大能在这里修炼，却是没有一个人敢挪移或者私自占有这些龙脉，因为只要谁挪移了这龙脉，那么恐怖的业力，即使圣人也要立刻暴毙。   而龙珏却是靠着吞噬这些龙脉而成长，甚至最后一举吞噬这十大祖龙脉也不是不可能。，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了，你们就说我出去有事，很快就回来了。然后皇帝就和我出去把士兵们带回来，皇帝回来后小丑还没来，我就趁机躲在桌子下，又过来一会儿，小丑终于来了，这次小丑又给皇帝送来了一台乐高电脑，并教皇帝在上面玩游戏，皇帝玩的都停不下来了，小丑偷偷拿出了一把剑，用力向皇帝刺去，我使用木元素把剑挡住了有的还散架了，有的一踩就碎，有的一碰就碎，但最后还有一位强者靠着会飞来躲到现在，我们启动所以炮弹来炸他。最终，他在最后一刻被打了下来，我们胜了，还要五个乐高人也被留了下来接受训练跟着定位装置，我们到了一座火山脚下，我们坐着车一路开进了云里，可又不像云，因为云没有这么大一片的，听了当地居民的谈话，才知道这叫云海，在云海里的视线越来越模糊，能见度越来越低了，只能看见距离两米内的东西，突然，前面出现一块大石头，但司机有惊无险的躲了过去，可是又有一块大石头从山上飞了下来，车子也被撞到了很远的地方，还好经验丰富的老司机带我们走出了云海，来到了山上的火山脚下， 夜雪微微一笑，就犹如天山的雪莲花绽放，清丽动人，道：“其实你会内功也不是很奇怪啊，据我知道的，我们学校就有许多内功高手，我爸手下，也有几个会武功的，不过，他们的武功只能打架杀人，却不能救人。”    不是吧，什么时候武功如此泛滥了！   杨枫震惊，他原先以为，这世界就算存在这武功之类的，也多想是小说里写的，把门派立在深山老林中，轻易不再外面行走。   不过杨枫也不想想，现在是现代社会，天南大学这样的名牌大学，能够进入其中的，头脑是绝对没有问题的，而练武之人，在头脑方面也可能比一般人要好，因此天南大学这样精英荟萃的地方，自然不缺乏练武之人。   “杨枫，你说你治疗一次，就能保证我十天的健康？那日后呢，你能不能继续帮我治疗啊，你放心，我会补偿你的。”，他一副高兴的样子说：“这不是元素战士吗？想不到你们也有今天”。可小丑忽然又不高兴了，说：“怎么少了一个，绿呢？绿在哪？你们把他藏哪了”？“如果绿带着带着其他乐高人来救你们，你们就活不了了，他们关进监狱去”。小丑淡淡的说：“监狱里什么也没有，而且旁边关的都是前几天失踪的人，有些有用的可以去做士兵、？师和清洁工，没用的只可以被关着，并且只能吃别人吃的剩饭，有时候没有还吃不了。所以有人已经撑不住了，被活活饿死了”。我听到小丑说只能我一个人去救红他们，否则小丑就会杀了他们，但如果我不带士兵和二队，那我肯定打不过小丑，如果我带了军队，小丑又会把红他们杀掉，在我想不出办法时，白一看我这样，问我是不是有什么事，我把刚才看到的告诉白一，白一叫上了白二、白三、白四、白五一起来想办法，城墙也不高，难怪历史上刘备打荆南时，包括长沙太守韩玄在内的几个不愿投降的都是出城接战，这么矮，又不结实的城墙，能守得住才是怪了。   张锋一路经过大大小小的城池时，均是按人头收的城门税，到了这里，守门的小校踮着脚看了看他们车队，只收了两金，就挥手让他们进城了。 轻轻吐出一口浊气，林逸脸上的笑容很明显，终于把三千雷动初步练成了，还真是艰难啊！   单单是等打雷刮风，就等了整整五天，炼化风雷之力的时候，还差点被烤熟了！好不容易成功驯服雷电之力，结果把衣服给烧了个干净，差点被小师妹给“斩了大蛇”。   这其中的坎坷，还真是够让人不寒而栗的。   不过一切都是值得的，单单是这三千雷动第一阶段“雷闪”的速度，就对得起林逸这一顿雷劈了！   “师兄，你刚刚练的，就是三千雷动吗？”邀月望着林逸，眼中的激动之色难以掩饰。   她很清楚，《明玉经》上记载着的配套轻功，在速度上远远比不上林逸之前的身法，至少在一流境界来看是这样的。   身具风雷之力，在速度方面，林逸占了太大的便宜。   林逸点了点头：“是的，正是三千雷动，等你们成功把体内的风雷之力与明玉真气融合，到时候应该也可以练成三千雷动。”    “到时候，同境界里应该没有人能够比你们更快，即使是超过你们一个大境界的武者，也未必能追的上你们。” 大叫，结果被黄忠一栗子敲得不做声了。路两边灰色的低舍倒是整整齐齐，门口坐满了乘凉的人，却是直接一屁股坐在雨水冲洗过的地上，根本不怕将来会患上风湿或关节炎。完蓝就给我拿了碗饭，我飞快的吃了下去，我完全恢复后就问二队怎么样了。 

钱财会散尽，名利如浮云，做事先做人，人品第一条。

年近六旬的陈贤妹，曾经是一个默默无闻的拾荒阿姨。

直到2011年10月的那一天，遇到两岁的小悦悦。

当时，小悦悦在广东佛山连续被两车碾压，整整七分钟，18名路人路过都视而不见。

只有陈贤妹，果断上前施以援手，将小悦悦送到医院抢救。

虽然小悦悦最终离开人世，但人们却记住了这位善良的老人。

后来，陈贤妹因为身体患病，到医院动手术，需要支付一笔金额不小的手术费。

结果看病的时候，被医院的院长认了出来。为了表达对这位老人的敬意，医院分文未收。

《菜根谭》有云：“德者才之王，才者德之奴。”

这句话是说，一个人的品德，才是才干的主人；而才干，只是品德的奴仆。

我们可以没有优越的学历，没有充分的资本，但不能没有好的人品。

听说过这样一个故事：

方丈慧通大师为了挑选自己的接班人，就把弟子智能和文远叫来，给两人分别发了一袋稻谷。

慧通大师说，等谷子播种丰收后，哪个弟子收的谷子多，哪个弟子就借任方丈。

到了谷子成熟的季节，智能挑来了满满一担谷子，而文远却两手空空。

慧通大师问他俩原因，文远惭愧地说：“我没有种好，谷子根本就没发芽!”

慧通大师听了，哈哈大笑，当即就指定他来做未来的住持。

智能不服气，追问原因。慧通大师说：“煮过的谷种，又怎么会发芽呢?”智能听了，脸红不已。

原来，慧通大师在真正在意的，不是弟子到底会不会种稻谷，而是弟子有没有诚信的人品。