Those people whose ancient desires are obviously higher than the world should rule their country first.
[Ancient] refers not only to ancient ancestors and ancient sages, but also to people who practice in the present by practicing university. The way of university is the way of sages, and it is a way of practice that the sages finally proved and verified through their own practice. In this way, they are constantly approaching and proving the truth, and finally become the way of self-cultivation for adults and sages. The whole book "University" is an exposition of this way of self-cultivation and practice. This is how ancient sages practiced. Today, we should learn and practice the way of university, and we should follow the same practice way as the ancient sages, because this is a feasible way, which has been practiced and proved by the ancient sages.
The ancient desire was obviously higher than the world, and there was a word called the world, which had two meanings. One refers to the practitioner himself, and everything in his life time and space is called the world; In addition, when he applies this bright virtue of self to all fields, the world also refers to all fields. Not a certain field, but all fields. So the world actually means everything around. Just like in Buddhism, the word ten squares and three squares is often used to represent all time and space. In Confucianism, the word "the world" is often used to represent all fields.
Obviously, virtue is in the world, that is to say, the practitioner fully demonstrates his self-nature from the bright sexual virtue, which not only fills all the time and space of his life, but also can transform this bright morality into the wonderful use of wisdom and naturally apply it to all situations and all fields encountered in life. In other words, both self-awareness and cognition of him have reached a satisfactory level. Such a state is called Ming Ming De in the world.
If a yogi wants to achieve a state of conscious self-awareness and perfect behavior, he must first govern his country.
The "country" here is equivalent to a lower level than the "world", because the "world" has represented all the time and space in his life, and the "country" is equivalent to not achieving such perfection, with certain shortcomings and certain boundaries and boundaries. If we look at what is the "world" and what is the "country" with the concept of keeping pace with the times, then the "world" represents the concept of "human beings share the same destiny", not only between countries, but also between people, families, countries, people and the world, and people and nature. This state is called "the world", that is, "the world is a family." Harmony in the world is actually the ultimate goal of the sage's way.
Governing the country first, the scope of this country actually refers to an ancient city, which is smaller than the concept of the country we are talking about now. Applying this sage's way and adult's way to a city, to society and to governing the country is to govern the country.
From the point of view of observing the mind and practicing, this state of governing the country is equivalent to being able to live in the self after seeing the self, but it is not up to the state of being able to live in the self for 24 hours. If we can't reach this state, it is "ruling the country" and "the world".
Although we can't reach such a state, basically in our daily life, when dealing with various situations, we can also use our natural wisdom to deal with them. That is to say, although he has not yet reached the state of consciously realizing his perfection, he has been able to use his self-nature and the wisdom of his heart in his daily life.
Governing the country means governing the country. On the road of university, this rule is to use this wisdom from human nature and nature. To govern a country, the most important thing is the king, that is, what the king is like and what the king of a country is like. And this "gentleman" in self-cultivation actually refers to our hearts. This gentleman must be a wise gentleman, and a wise gentleman can govern the country well, not bad.
Then what is Mingjun? A wise king is a king who knows virtue clearly. If virtue is not clear, then the king is an ignorant, and the ignorant king is a bad king. When a yogi sees the bright virtue of self-nature, his heart, that is, the king, changes from a bad king to a wise man. The wise monarch governs the country and our life with his own wisdom, which is a kind of inaction and a kind of natural governance. It conforms to the way of governing the country, that is, deepening the way of university, adult, sage, virtue and being close to the people. I wrote an article called "The Law of Six Treatments" before, and I shared this "treatment" in detail. Interested friends can search in my blog.
To practice and deal with all kinds of situations in life with one's own wisdom is a kind of "rule by Tao" in itself, not a kind of "rule by man". At the same time, this kind of "governance" is the governance of self-wisdom and also a kind of autonomy. This kind of autonomy is like "water is good for all things without contention", which will naturally benefit and nourish all things. So this "rule" contains the meaning of this natural rule. When people describe a better era, they call it "the rules of the world" and "the big branch" here represents a realm, that is, "the Tao". Autonomy itself is a natural state of conforming to the road.
If you want to govern your country, you should set up your own family first.
Home, compared with China, has a smaller scope. It's basically people close to you, that is, your family. In ancient times, this family refers to "home", and all nine families can be called "home". But in modern society, especially in cities, "home" basically no longer exists, so "home" has gradually changed from "home" to "home".
Home, from the perspective of mind and practice, actually refers to your heart, your heart, your own behavior, that is, the so-called personal life.
Qijia refers to being able to apply "Ming Ming De" to one's family, observing one's heart all the time in one's own life, observing whether one's heart conforms to the way of university, and the mindfulness of "Ming Ming De" and "being close to the people". If it can basically reach this level, it is called family planning.
Similarly, the key to a family is the head of the family. The head of this family must be the "wise head", which is actually the same as the "wise king" of the king of a country. Whether it is a wise Lord or a wise monarch, it actually means that we see the truth and truth in our hearts. This is called a wise Lord or a wise monarch. What's the difference between a wise Lord and a wise monarch? Mainly lies in its strength. Are you a small candle, a torch, a fire, a bigger burning light or a bright sun? Different realms, different abilities, although they are all clear-headed, but the strength and realm are different.
The master is smart and the family is neat. In the practice of the Qi family, the master must be clear about this. If this Lord is unknown, he will soon get lost in all the fields that his body and mind encounter. If you don't know the master, you will be fascinated by various phenomena. Qijia, Chyi Yu what? Or Qi Ming Minder.
If you want to keep your family together, you should trim your body first.
Fix your body first, the scope of self-cultivation is smaller than Qi's. What is self-cultivation means everything. All words and deeds that do not conform to Ming Ming's body and mouth should be revised to conform to Ming Ming's body and mouth. This process is self-cultivation.
Self-cultivation means that we have just seen the self-nature, that is, after the first enlightenment, all kinds of habits and habits in life are still very heavy at this time. Although we have seen the self-nature, we forget it as soon as we meet the realm. We cannot live in the self-nature. At this time, it needs to be repaired constantly. The process of self-cultivation is actually the process of constantly killing habits, that is, the process of constantly getting rid of old habits and establishing and cultivating new ones. Words and deeds that do not conform to the way of the university are revised according to the practical norms of the way of the university, restored to the way, and gradually become the carrier of the way of the university. This is cultivation.
If you want to cultivate yourself, you should be upright first.
This range is smaller. Cultivate one's morality and cultivate one's character. To "correct" the words and deeds of body, mouth and heart, you should at least know what is "positive". Therefore, people who want to repair their bodies must first correct their own hearts. If the heart is not right, then there is no cultivation.
What is positive? In Confucian practice, this is often replaced by good and evil. At the same time, this heart also represents heartfelt wishes, people's minds and thoughts. The so-called "positive" is such a process-unborn good, born good, growth, born evil, extinction, unborn evil. Such a cultivation of mind is a centering process.
For the cultivation of the way of university, it is not only so, but also the most basic right. You also need to have the initiative of this university way and practice it with your heart. This is called righteousness. That is, Zhi Zhi's later determination and Zhi Zhi's later determination, which we shared last time, are all mindfulness, because we should stop delusions, evil thoughts, desires and egos, focus on goodness, mindfulness and adult hearts, and focus on university practice. This kind of initiation is mindfulness, which is the process of practicing with mindfulness.
In mindfulness practice, this mindfulness is actually a kind of mindfulness, and maintaining mindfulness is mindfulness. So what is mindfulness? Mindfulness is a view of the mind. No matter what idea comes into your mind, you should always observe it, but at the same time, don't follow it or climb it. If you can just observe instead of climbing, this is mindfulness, and this is mindfulness.
If you want to be right, be sincere first.
What is the difference between heart and mind? The mind is an established concept, a specific concept that has been generated in your mind. This is called the heart, which is also the mind. And meaning refers to motivation. This meaning refers more to will, will and motivation. In other words, the inner motive force of the development of thought is meaning.
Sincerity first, the so-called sincerity is true, is single-minded, that is, without any impurities, wholeheartedly, wholeheartedly, is called sincerity. First of all, be sincere, that is to say, in the practice of university, you should focus on your own motivation, inner motivation, inner desire and intention.
The practice of the way of university is not dispensable for practitioners, nor is it something that only takes up part of their time and energy in life. It is not what we deal with, nor our work, career or even career, but our life itself.
The so-called "sincerity first" means taking the practice of the way of university, adult and sage as the only belief in this life, as the only direction in this life, and as one thing that you do with all your heart and soul, without any hesitation or vacillation. This is called "sincerity".
In sincere practice, since it is the inner will and motivation, people will face different choices in different situations in their work and life. This choice is actually a choice between those ideas. What did you choose? In the daily life practice of Confucianism, it is embodied in the choice between desire and ceremony, emotion and reason, public and private. Desire represents desire, and desire is the instinct of life, that is, the desire that will naturally arise if you leave it alone. Ceremony is the restraint of desire, making it conform to the norms of ceremony (moral spirit). In other words, it is called ceremony to transform and sublimate desires, remove selfish desires and conform to moral norms. In addition to desire and courtesy, there are feelings and reason. Love is love, reason is reason, and reason is reason. One is emotional and the other is rational. The choice between sensibility and rationality. If you are partial to this feeling and are confused by it, then you may violate the requirements of justice and rationality. And if we can restrain our emotions, face and deal with them rationally and make them conform to moral rationality, then it is "sincerity." There are also public and private. In the conflict of interests between public and private, is the choice of this idea public or private? Is it for individuals or for groups? Is it for your family or for the whole society? Is it for your country or for the whole world? This choice of interest is in an instant. Ascending to another level is Tao and righteousness. Righteousness contains the elements of fairness and reason, as well as the elements of moral etiquette. But compared with Tao, righteousness is still private, affectionate, persistent and limited. The realm of "Tao" is higher and wider than that of "righteousness", which corresponds to no ego, no desire, no world, no ego and no persistence. What is your choice in the conflict between "Tao" and "righteousness"? If under all these different circumstances, you can keep the way of university, keep this way, keep this kind of fairness and keep this kind of reason, then this is a kind of "sincere" practice.
If you want to be sincere, let him know first.
What is knowledge? Knowledge, here refers not to knowledge, but to true knowledge, truth, truth, that is, Ming Ming De.
Means realization. To achieve this state of clear virtue is called knowing. The so-called knowledge means seeing the essence and truth of the self-mind, seeing the bright sexual virtue of the self-mind, and reaching a thorough and unquestionable understanding of the truth.
Knowledge exists in things.
Know, in this matter, how to achieve a thorough understanding of self. What is its method? In the grid.
"Ge" has several meanings: observation, discrimination and understanding. The so-called "matter-of-fact" is to observe and understand the mind, and finally achieve a clear mind.
Things, things are things, which have been shared before. Things, represented by phenomena, are the most appropriate words. For practitioners, things refer to all phenomena inside and outside the body and mind. It is equivalent to the "Dharma" in Buddhist practice and the "Dharma" of "color, sound, fragrance and touch". According to the Buddhist scriptures, there are various methods of mind birth and mind extinction, which are expressed by usage. In the practice of university, in the practice of Confucianism, all these things are called things.
Wu Ge is to observe and understand all phenomena inside and outside the body and mind. By observing and understanding all phenomena inside and outside the body and mind, we can finally reach the most thorough understanding of its essence and truth, so as to know knowledge. Among all the phenomena inside and outside the body and mind, the observation and understanding of our inner phenomenon is the most crucial, so in the practice of observing the mind, this thing refers to thoughts, especially the thoughts in our hearts. This idea has different forms. It can be your emotions, your thoughts, your inner feelings, or different ideas and thoughts that come from your heart.
The ultimate goal of Mingmingde's practice is to realize Tao by observing things, and the core content of understanding things is to realize Tao from the heart, to understand the phenomena in our hearts, and to understand, observe, observe and understand thoughts as the core of practice. And the "knowledge" of knowing things represents the significance of consciousness in concept observation. To know is to achieve enlightenment. Wake up what? Awaken to the truth of thought, the truth of self-mind, the truth of self-nature and the virtue of self-mind. Mingmingde means enlightenment. Although the concepts of Confucianism, Buddhism and Taoism are different, in fact, the basic point and core of the practice of the three schools are actually learning from things, but they are described by different language terms in different language systems.
In addition, there is such a teaching in Yangming's mind-there is no body of good and evil, there are actions of good and evil, knowing good and evil is conscience, and eliminating evil for good is good. Therefore, it not only has the significance of observing, examining, distinguishing and understanding, but also has the significance of transforming, changing and getting rid of thoughts. It is the Confucian style to change it with the inner strength between thoughts and practice it from the practice of "thought" and "thought".
Why can things be recognized? Because when we can get to Zhi Zhi, we can settle down, settle down, settle down, settle down, settle down. The process of "worry" is the process of knowing things. With the previous inspection, determination, quietness and safety, we can use "worry" to make things known. At this time, the power of our "personality"-that is, the power of observation, observation, perception, understanding, experience and consciousness-can reach such a critical point of qualitative change from enlightenment. When it breaks through such a critical point, it can achieve the purpose of understanding things. Therefore, grasping things to learn knowledge is to observe the heart with your heart and understand it with your heart. When this kind of kung fu reaches a certain depth and breaks through the inner barrier of ignorance, the light of self-awareness itself shines alone at that moment! The light of this nature was exposed naked at that moment and displayed in the life of practitioners. This is true knowledge, truth, truth and true awareness. Such a process, in Buddhism, especially in the practice of Zen, is called "understanding the mind and seeing the nature" In the university, it is called "the governor". When the true knowledge is produced and presented, it is the time of Ming De, that is, when the light of self-sufficiency virtue of life is obviously emitted, there is the root of Ming De's practice as a way of university.
In Buddhist practice, it is a very key node to be clear-minded and see nature. Before knowing nature, the purpose of all practice is to know nature. After knowing nature, all practice is to live in the original heart and to know what nature sees.
The same is true of university practice. This kind of true knowledge is the core of the way of university. If there is no understanding of things, and this understanding is not clear, then all future practice will have no foundation and no root. Honesty and sincerity are the core of virtue, while self-cultivation and self-discipline are only the application of knowledge and wisdom.
Through the practice of understanding things, this kind of knowledge is finally produced, and the light of this personality is obviously emitted. With this self-luminous personality, you have already met him, and then you concentrate wholeheartedly on this personality, which is called sincerity. Everything that cannot be separated from this personality is called righteousness. In every minute and moment of our life, we are inseparable from this self-nature. The process of turning this light and sincerity of self-nature into our wisdom in dealing with various situations, still living in self-nature, and expanding from a smaller scope according to different scopes, is the process of self-cultivation, self-cultivation and governing the country, that is, the process of being wise in the heart, body, home, country and world.