I have been addicted to small skills for a long time, groping and exploring, and finally embarked on the right path. Seeing Confucius and Mencius' benevolence and righteousness, Wang Zhu is learning, his heart is moving, and then he is willing to be private without regrets. Therefore, it is of great benefit for those who are convinced of Confucianism to practice hard in life. Infiltrating Confucian classics, we have to admit that "Ming religion has its own paradise", which can be described as a theory of knowing words.
Confucian life accomplishment, its time realization is not empty, can cultivate one's morality, can live. There are two realms to observe his life achievements: one is indifference; Second, I am always happy.
The first realm of life lies in not being tempted. Every moment in your life, you will encounter problems that you are not interested in. How many people can be indifferent when you meet an emergency? How many people can be indifferent when encountering difficulties? How many people can be indifferent to success or failure? How many people can be indifferent to honor and disgrace? Not tempted, from a small point of view, is related to dealing with people, from a big point of view, is related to survival and life, it is really not a dispensable decoration. So what doesn't matter? How to be indifferent? Compared with Buddhism and Taoism, Confucianism gives the most practical answer. There are two schools of Buddhism and Taoism, one wants to "sit and forget" and give up thinking, and the other wants to "meditate" and abandon the world. However, the human heart is like a mirror, and it is human nature to see things. How should we reflect on them? This is an escape, an escape from the problem, and the result is only an increase in the problem. Confucianism is to face problems and solve them. Mencius first put forward "not tempted". Mencius said that he was not tempted at the age of forty, and that it was not difficult, because Gao Zi had done it before him. What do you mean it doesn't matter? Mencius did not give a strict definition. Perhaps he felt that as the name suggests, he was not tempted, so there was no need to gild the lily. So he directly discussed how to achieve indifference. Song Mingru's best explanation of "unmoved" is Cheng Hao's "motion and static", which is simple and clear, and points to the core.
How can we be indifferent? Mencius talked about five people's cultivation methods to achieve indifference, and Meng's benevolence and courage, kindness and ambition, as well as his own cultivation and knowledge. Our generosity and Meng's generosity are full of vigor and vitality. The so-called high spirits are the spirit of the strong and the courage of the brave. A brave man is not afraid, so he will not be tempted. Of course, compared with his courage to win, Meng's courage to help the poor seems to be more valuable, but there is no essential difference between them. Kung fu is simpler than that of Zeus and Meng. "Since it has shrunk, although thousands of people have left" is moral, even if thousands of people come to stop it, they are not afraid. Naturally, you can't be tempted, and it's more direct than the two, because it's justified, and the charity given by Zeus and Meng belongs to "vigorous", so the work is more direct and simple. The cultivation method of not being tempted by the defendant is "to stick to its will, not to be violent", and to stick to its will and force it to stand still is the result of deliberate coercion. Of course, he can not be tempted, but after all, it is an unnatural state of "unconscious and blatant disregard". How does Mencius cultivate himself without being tempted? One is to cultivate honesty, and the other is to know what to say. First of all, let's take a look at what is aristocratic spirit. "... is also qi, but it is big and harmless, so it is stuck between heaven and earth. It is qi, righteousness and Tao, and nothing is grace. Born in the righteous set, taken from the righteous attack, not worried is embarrassed. ... there must be something wrong, don't forget it, don't encourage it. This kind of supreme spirit, which is upright and upright, can plug the heavens and the earth, is born of "gathering righteousness", so it is "noble spirit" and "great" that can plug the universe and the world. Once this spirit is in the chest, it is natural not to be afraid, not to worry, and not to move. Know what you said, and what you said is true. With the ability to know what you say, you can naturally understand each other, and understanding people's hearts will calm your heart. Comparing the efforts of five people with Mencius' charity, Gao Zi was upright and unmoved, upright and unmoved, and Mencius was upright and unmoved. We often say that being brave is to be a volunteer, which shows that only when there is righteousness can there be courage, and courage is not necessarily righteousness. Therefore, the indifference and charity of Si and Meng is only a kind of "courage of ordinary people", which has not yet reached the point of being brave and even risking one's life for justice. However, Gao Zi, Ceng Zi and Mencius rose to the realm of "righteousness", and there were also differences between them. Gao Zi is not as good as Ceng Zi, and Ceng Zi is not as good as Mencius. Why? Accusation is a "righteous attack", accidental and compulsory, so as not to be tempted; Ceng Zi's "righteousness", reflexive when something happens, and then righteous words, go forward, this is that he is not tempted; Mencius is a "collection of benevolence and righteousness". He has been doing righteousness for a long time and has become a virtue for a long time. Naturally, he is not tempted. Seeing that the three people are not tempted, Gao Zi and Ceng Zi are both practical, and being brave in doing things is still the power to do things between people; Mencius, on the other hand, is a state of life with moral existence, which has been integrated with heaven and earth and sublimated from indifference to the second realm of life. Confucius's "forty without confusion" is his "unmoved" realm, and "seventy without exceeding the moment" is his "eternal joy" realm. Mencius was forty without being confused, and forty without being tempted, but he knew that constantly cultivating the noble spirit would inevitably achieve the "virtue of life" of "being stuck between heaven and earth". This kind of vitality is always "lively" and makes people "happy forever".
Confucianism in Song and Ming Dynasties paid most attention to asceticism. Er Cheng opened two schools of Wang Zhu in later generations, and Wang Zhu's efforts were carried out in many ways from Er Cheng. Cheng Hao talked about "knowing benevolence by nature" and Cheng Yi talked about "respecting righteousness", and both of them sought "Confucius' pleasure", which is probably their theory of self-cultivation. Cheng Hao talked about "nature" and Cheng Yi talked about "respecting the Lord", all of which were aimed at it. At that time, many Confucian scholars had the problem of "worrying about things". For example, Zhang Zai and Cheng Hao discussed the issue of "nature" because "nature can't be decided, but he is still tired of foreign things". Zhang Jian (Zhang Zaizhi's first) was confused by "uncertainty" and forced himself not to think after going to bed at night; Sima Guang couldn't sleep at night because of "confused thoughts", and finally found a way to solve the confusion by "reading only one Chinese character" in his mind. Lu Dalin (disciple Zhang Zaigao) has "too much on his mind to drive him away", while Su Fang (disciple Zhang Zaigao) has "indecision, or thinking about some unfinished things will happen again". They asked Cheng how to eliminate ... these are all "indifferent" questions. Cheng gave his own answer. Cheng Hao gave his own views on Zhang Zai's qualitative book: "A gentleman's learning is like a grand duke, and things come together" and "forgetting inside and outside". Whether Cheng Hao's efforts can work is attributed to the Buddha's later years, Buddhism's "life and death without shelter" and Taoism's "ruthless obedience", which are indeed similar to the methods given by Cheng Hao, but they are also similar. Later, it was summed up more succinctly in Small Window: "Things come from the heart, and things go to the heart", which is "indifferent" or effective. Why don't you try? But Cheng Hao's realm didn't stop there, and he also gave "knowing benevolence" and "scholars need to be benevolent. Benevolence, like the same thing ... benevolence, is integrated with all things in the world ... ",Mencius said," Everything is prepared for me, and I am reflexive and sincere, and I am very happy. "Cheng Hao inherited from Mencius, thinking that knowing benevolence can achieve the benevolence that is integrated with the universe. Everything Mencius said can be prepared for me, which makes me reverse and sincere. I am very happy, and I am also very happy to be integrated with heaven and earth. Through Tijen, it can be said that the cultivation of life has reached the realm of "eternal happiness". In this way, through the efforts of "defining nature" and "knowing benevolence", we can solve the confusion of thinking, achieve indifference and then reach the realm of happy life. The answers given by Cheng Yi are "respecting the Lord" and "collecting righteousness". The specific reason is "... everyone's heart can't be used twice. If it is used for one thing, it is even more inaccessible and is the owner of the thing. As the master of things, there is no trouble. If the Lord is respectful, why bother? The so-called respect, the Lord is called respect ... "That is to say, to be carefree and have a Lord in your heart, this Lord is" respect ". If you have respect, you can decide. This respect, in Mencius' words, is "something must be done, but it cannot be done, forgotten or encouraged." To be clear, you should always respect it, as if something is wrong in your heart. Although the Lord can do it without being tempted, he is still lacking. The main respect is only self-cultivation, after all, you need to do something to get together. "I only know how to keep a respect, but I don't know how to gather righteousness, but everything is fine." If you want to be filial, you can't just keep a filial word. You must know why you want to be filial, so how to serve and be gentle can you be filial ... "That is to say,' respect' just keeps the concept of things in your heart, as if it were something; "Righteousness" means that it must be seen in specific things and it is a real thing. " Juyi "is the accumulation of righteousness. Only by accumulating healthy qi for a long time can we fill the gap between heaven and earth, embody the heart of heaven and earth and achieve the virtue of heaven and earth with lofty spirit. Therefore, through the efforts of "respecting the inside and respecting the outside", Cheng Yi has also reached the realm of "being happy" from "indifferent". This is what they have been looking for since childhood. This kind of joy, from Confucius' return to Yan, to Mencius, and then to Er Cheng Zhu, comes down in one continuous line and becomes the fundamental spirit of Confucianism. The happiness of Confucius and Yan is the highest realm pursued by Confucianism in life. What's the fun? This is a self-satisfied life experience, a happy living feeling, a poetic life dwelling, a self-satisfied spirit, lively and free and easy. Hao Cheng said that this kind of music "must be a combination of inside and outside. One day, people can go up and down together, go to school together, and reach their destination together, which is extremely bright and moderate, and he also condensed his "music" in two poems, Autumn Occasionally and Occasionally. He added, "Learning to be happy is enough. I believe in learning, and I am happy for the unknown. Good people, such as visiting other people's gardens; Happy people have their own things. "Learning is only knowledge and experience, and" goodness "is divided into things and me. Only "happiness" combines things with me is the real existence of life. Cheng Hao's so-called "nature", "benevolence", "movement" and "integration of all things" are all in pursuit of experiencing this "happy" environment, so he said that "putting this body among all things is a good example, large and small", expressing his heartfelt happiness. Cheng Yi said, "It's not for Yanzi's sake to make Yanzi happy. "Everyone says that Yanzi is happy, but everyone can't tell what Yanzi is happy about. Cheng Yi said that Yan Zile was unhappy, but what others said was actually one thing, that is, Yan Zile's "Tao", that is, Cheng Yi's view of "happiness". Why? Cheng Yi said that "people are happy in heaven and earth without obstacles", so the two journeys belong to the same place-Kong Yan's music place (how big the music is, what it means in Luoyang dialect).
Wang Yangming, a master of psychology in later generations, clearly told his disciples that "Chang Le is the real kung fu", and that Confucian kung fu cultivation should be "unmoved" first, and then "Chang Le is unmoved", which is a problem that everyone has to face and solve, so this is the initial period of Confucianism, and "Chang Le" is the ideal living state that Confucian advanced cultivation should achieve. Confucius, Yan Zi and Meng Zi are "sincere and bright", and so are Cheng Er, Zhu Zi and Yang Ming.
In real life, each of us is faced with the problem of uneasy cultivation. What do we do? I think the example of Confucianism's personality and hard work can give us an example and method to solve problems directly, such as Kong Mengyan, who has a good idea; Methods and skills, Mencius' lofty spirit, Cheng Hao's qualitative understanding of benevolence and Cheng's respect for justice are all keys to entering the room. The key is whether we have sincere interest and will to live a good life and die a good life.
I want to learn from Confucius like Mencius. Confucius' lifelong study and do as the Romans do, "five out of ten is determined to learn, thirty is standing, forty is not confused, fifty is aware of destiny, sixty is obedient, and seventy is obedient", which is nothing more than changing from "unmoved" to "happy". From the beginning of making up your mind, learn to be "unmoved" and learn to be "happy". In the name of life, I will work tirelessly until I enter this country.
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