“In ancient times, those who wanted to bring enlightenment and virtue to the world first governed their country. If you want to rectify your heart, you must first be sincere in your intentions. If you want to be sincere in your intentions, you must first develop knowledge. To achieve knowledge is to study things. ”
In ancient times, those who wanted to clarify virtue in the world should first govern. Qiguo
[Ancient] refers not only to the ancient ancestors and ancient sages, but also corresponds to the people who are currently practicing the way of the university. The way of the university is a way of sages. It is a path of cultivation that the sages of our ancestors have finally experienced and verified through their own practice. Through this path, they continue to approach and attain the truth, and finally become adults and sages. The practice of self-cultivation. The entire text of "The Great Learning" is an explanation of this way of self-cultivation and practice. The ancient sages and sages practiced this way. Today we must study and practice the way of the university, and we must also follow the same principles as the ancient sages and sages. The path of spiritual practice, because this is a feasible path that has been practiced and proven by ancient sages.
In ancient times, those who wanted to express virtue in the world had a word called Tianxia. This Tianxia has two meanings. One refers to the practitioner himself and everything in time and space in his life is called Tianxia; in addition, when When he applies this bright nature and virtue of his own nature to various fields, the world also refers to all fields. It does not refer to a certain field in particular, but to all fields. So when we say this world, it actually means pervading everything. Just like in Buddhism, the word Shifang Sanshi is often used to represent all time and space. In Confucianism, the word Tianxia is often used to represent all areas.
Ming Ming De is in the world, which means that the practitioner has fully revealed the original bright nature and virtue of his own nature. This bright nature and virtue not only fills everything in his life Time and space, and can also turn this bright virtue into the magical effect of wisdom, which can be naturally applied to all situations and fields encountered in life. In other words, it means that we have reached the perfect state in both aspects of self-consciousness and awareness of others. Such a state is called Ming Ming De in the world.
If a practitioner wants to achieve the state of self-awareness and perfect enlightenment, he must first govern his country.
The "guo" here is equivalent to a realm lower than the realm of "tianxia", because "tianxia" has represented all the time and space in his life, and "guo" is equivalent to Since it has not yet reached such perfection, there are certain deficiencies, certain limits, and certain boundaries. If we use the concepts of the current era to keep pace with the times, what is "the world" and what is "the country", then "the world" represents the concept of "the one and the same destiny of mankind". It does not only refer to the relationship between countries. , at the same time, it also refers to the relationship between people, between families, between countries, between people and the world, between people and nature, and they all belong to the Tao, the way of adults, and the way of sages. Such a state is called "tianxia", that is, "the world is unified." The great unity of the world is actually the ultimate goal to be achieved by the way of sages.
First rule the country. The scope of this country actually refers to a city in ancient times, which is smaller than the concept of a country we talk about now. Applying this way of sages and great men to a city, to society, and to the governance of a country is to govern the country.
From the perspective of mind-observation practice, this state of governing a country is equivalent to being able to abide in the original mind after seeing the original mind, but it is not yet reached. Being able to stay in the realm of one's own nature and original heart 24 hours a day, every second. If one cannot reach such a realm, it is "ruling the country", and if one reaches it, one is "ruling the world".
Although it has not yet reached such a state, basically in daily life, when dealing with various situations, we can deal with it with the wisdom of our own nature. That is to say, although we have not yet reached the state of self-consciousness and perfection, we have been able to apply the wisdom of our own nature in our daily lives.
Governance means governance. In the way of the university, this governance is the application of wisdom based on human nature and natural wisdom. In governing a country, the most critical and important thing is the king. It is how this king is like and how the king of a country is like. And this "king" in self-cultivation actually refers to our heart. This king must be a wise king. Only a wise king can govern the country well, and cannot be a faint king.
So what is a wise king? A wise king is one who understands the virtues clearly. If one does not understand the virtues clearly, then the king is ignorant. An ignorant king is a foolish king. When a practitioner sees the inherent luminous nature and virtue of his own nature, his heart, the king, will change from a faint king to a wise king. When a wise king governs the country and our lives, he governs with the wisdom of his heart. It is a kind of governance by inaction, a kind of governance based on Tao and nature. It is governance that is in line with the great truth. This kind of governance means constantly deepening the way of a university, the way of a great person, the way of a sage, the way of being enlightened, and the way of being close to the people. I have written an article before called "Six Governances". I have a more detailed sharing about this "governance". Friends who are interested can search for it in my.
Practice and respond to various situations in life with the wisdom of your own nature. Such a kind of governance is itself a kind of "rule of Tao", not a kind of "rule of man". At the same time, this "governance" is governed by the wisdom of one's own nature and heart. It is also a kind of autonomy. This autonomy is like "water is good for all things and benefits all things without fighting for it." It will naturally benefit and nourish all things. So when we say "treat", it also contains the connotation of treating naturally. When people describe a better era, they call it "the great rule of the world." "Great governance" here represents a state, that is, "Dao governance". Autonomy itself is a state of natural governance that is in line with the Great Dao.
Those who want to govern their country must first organize their families.
Compared with the country, the scope of the family is smaller. Basically, it’s the people very close to you, your family. In ancient times, this family refers to "family", and all nine tribes can be called "family". But in modern society, especially in cities, "family" basically no longer exists, so "home" has gradually changed from "family" to "family".
From the perspective of mind-observation practice, home actually refers to your heart, your heart, and your actions of body, speech, and mind, which are also called wealth and life.
To manage the family is to be able to apply "Ming Ming De" to one's own family, to be able to observe one's own heart all the time in one's own life, and to observe whether one's heart is in line with the way of the university and whether it is in line with the university's principles. This kind of mindfulness is the practice of "clear virtue" and "closeness to the people". If you can basically reach this level, then you are called Qijia.
Similarly, the key to a harmonious family lies in the head of the family, the head of the family. The head of this family must be a "bright master", which is actually the same as the "bright master" of the king of a country. Whether it is Ming Zhu or Ming Jun, it actually means that our hearts have seen the true nature and truth of our own minds, which is called Ming Zhu or Ming Jun. So what is the difference between Ming Zhu and Ming Jun? The main thing lies in its strength. Are you a small candle, a torch, a fire, a larger burning light, or a bright and brilliant sun? Different realms, different abilities, although they all have a clear mind and see nature, their power and realm size are different.
If the master is clear, the family will be in order. In Qijia’s practice, this Lord must be clear. If you don’t know this master, you will soon be lost in all the realms that your body and mind encounter. If the master is not clear, he will be confused by various phenomena. If all families are united, what is the purpose of uniting? Still equal to Ming Ming De.
If you want to harmonize your family, you must first cultivate your own body
If you want to cultivate your own body first, the scope of personal cultivation will be smaller than the scope of regulating your family. What is self-cultivation? Body represents all words and deeds of body, speech and mind. All words and deeds that are not in line with Ming Ming De's body, speech and mind must be corrected into words and deeds that are in line with Ming Ming De's body, speech and mind. Such a process is self-cultivation.
Self-cultivation means that after we have just seen our true nature, that is, after our first enlightenment, all kinds of habits and habits in our lives are still very heavy at this time. If you forget about things as soon as you encounter the realm and cannot stay in your own nature, then you need to continue to practice. The process of self-cultivation is actually the process of constantly eliminating habits, the process of constantly getting rid of old habits, establishing and cultivating new habits, and correcting the original words and deeds that are not in line with the way of the university in accordance with the practice standards of the way of the university, and restoring them. In the Tao, slowly cultivating oneself into the carrier of the Tao of the University is self-cultivation.
Those who want to cultivate their bodies must first rectify their minds.
This range is even smaller. Self-cultivation means "correcting" the words and deeds of the body, speech, and mind. Then you must at least know what "righteousness" is. Therefore, it is said that those who want to cultivate their body must first rectify their mind. If the mind is not right, there will be no self-cultivation.
What is righteousness? In Confucian practice, this righteousness is often replaced by good and evil. At the same time, this heart also represents the intention and wish, human thoughts and thoughts. The so-called "righteousness" is such a process - the good that has not yet occurred is caused to arise, the good that has occurred is caused to grow, and the evil that has occurred is caused to grow. Order it to be extinguished, and order the evil that has not yet arisen to arise. This kind of cultivation of the mind is a process of rectifying the mind.
As for the cultivation of the Way of the University, a right mind is not just that, this is just the most basic right mind. It also requires that you have the motivation to practice the way of the university. Only when you are determined to practice the way of the university is it called a right mind. That is what we shared last time, knowing cessation and then having concentration, knowing cessation and then having concentration is a righteous mind, because we need to stop delusional thoughts, stop evil thoughts, stop desires, stop the ego, and focus on goodness and righteous thoughts. , determined in the hearts of adults, determined in the practice of the university. This kind of motivation is the right mind, which is the process of practicing the right mind.
In the practice of observing the mind, this right mind is actually a kind of right mind. Maintaining right mind is a right mind. So what is righteousness? Mindfulness is the contemplation of the mind. No matter what kind of thought arises in your mind, you must always observe it, but at the same time, do not follow it or cling to it. If you can just observe without getting attached to it, this is right mindfulness and a right mind.
If you want to correct your heart, you must first be sincere in your intention
What is the difference between heart and intention? The heart is a thought that has been formed, a specific thought that has arisen in your heart. This is called the heart, that is, the mind. As for intention, it refers to motivation. This meaning refers more to willingness, will and motivation.
That is to say, in one thought, the heart determines the motivation for the occurrence and development of the thought, which is the intention.
Be sincere first. The so-called sincerity means truth, single-mindedness, and no impurities. Being single-minded and whole-hearted is called sincerity. To be sincere first means to focus your motivation, inner motivation, inner wish and intention on the cultivation of the university.
The practice of the Way of the University is not a dispensable thing for the practitioner, nor is it something that only takes up part of the time and energy in the practitioner's life. The thing we deal with is not our job, career or even career, but our life itself.
The so-called sincerity means that the practice of the university, the way of adults, and the way of saints should be regarded as the only belief in this life, as the only direction in this life, and as the only way for oneself to use everything. Do something with your whole body, mind, and life without any second thought or wavering. This is called "sincerity."
In the practice of sincerity, since it is the inner will and motivation, in various situations in work and life, people will face different choices. This choice is actually in that thought. The choice between them, what did you choose? In Confucian daily life practice, it is reflected in the choice between desire and propriety, emotion and reason, public and private. Desire represents desire, and desire is the instinct of life, which is the desire that will naturally arise if you don't take care of it. And etiquette is the restriction of desires to make them conform to the norms of etiquette (moral spirit). In other words, it is necessary to transform and sublimate desires, eliminate selfish desires, and comply with moral standards, which is called etiquette. In addition to desire and propriety, there is also emotion and reason. Emotion is emotion, and reason is the principle of truth and rationality. One is emotional and the other is rational. The choice between emotion and reason. If you are partial to this emotion and are confused by it, then you may be violating the requirements of nature and rationality. And if you can restrain your emotions, face and deal with them rationally, and make them consistent with moral rationality, then you are "sincere". There is also public and private. In the conflict between public and private interests, is the choice of this thought for public or private? Is it for individuals or for the collective? Is it for your own family or for society as a whole? Is it for your own country or for the whole world? The choice of this kind of interest is just a matter of thought. The next level up is Tao and righteousness. Righteousness contains the elements of publicity and reason, as well as the element of etiquette that governs morality and etiquette. But compared with "Tao", "righteousness" is still selfish, sentimental, persistent, and limited. "Tao" is a higher and broader realm than "righteousness". It corresponds to selflessness, no desire, the world, no self, and no attachment. In the conflict between "Tao" and "Righteousness", what is your choice? If in all these different situations, you can stick to the way of the university, stick to this Tao, stick to this truth, stick to this principle, then this is a kind of practice of "sincerity."
If you want to be sincere, you must first know something
What is knowledge? Zhi, here does not refer to knowledge, but true knowledge, truth, authenticity, that is, the virtue of Ming Ming.
Zhi means to achieve. Reaching the state of Mingmingde is called Zhizhi. The so-called attainment of knowledge means to point out the nature of the mind, to see the nature and true nature of one's own mind, to see the inherent bright nature and virtue of one's own mind, and to achieve a complete and unquestionable understanding of the truth.
To achieve knowledge lies in studying things
To achieve knowledge, in studying things, that is, how can we achieve a thorough understanding of our own nature? What is its method? In the investigation of things.
Ge has several meanings: it means to observe, to discern, and to realize. The so-called investigation of things means observing the mind, understanding the mind, and finally reaching the enlightened mind.
Object, the object of the investigation of things, we have also shared before that the most appropriate word to represent things is phenomena. Objects, for practitioners, refer to all phenomena inside and outside the body and mind. The object of observing things is equivalent to the "Dharma" mentioned in Buddhist practice, the "Dharma" of "color, sound, fragrance, touch and Dharma". It is said in the Buddhist scriptures that when the mind arises, all kinds of dharmas arise, and when the mind dies, all kinds of dharmas disappear. It is represented by dharma. In the practice of the Great University, in the practice of Confucianism, all of these are called things.
Observing and understanding all phenomena inside and outside the body and mind. Studying things to achieve knowledge is to observe and understand all phenomena inside and outside the body and mind, and finally achieve the ultimate and thorough understanding of the nature and truth of these phenomena. Among all the phenomena inside and outside the body and mind, the observation and understanding of our inner phenomena are the most critical. Therefore, in the practice of observing the mind, this object specifically refers to thoughts and the thoughts in our hearts. This thought has different forms of expression. It can be your emotions, your thoughts, your inner emotions, or it can be different thoughts and ideas that arise in your heart.
The ultimate goal of the practice of Ming Ming De is to study things to achieve knowledge, and the core content of studying things to achieve knowledge is the understanding of the truth of one's own mind, and the understanding of the truth of one's own mind comes from understanding the truth in our heart. The understanding of phenomena is the entry point, and the understanding of thoughts, observation, contemplation, and realization of thoughts are the core of practice. And the "knowledge" of studying things to achieve knowledge, in the observation of thoughts, this "knowledge" represents the meaning of awakening. To reach knowledge is to achieve enlightenment.
Awakening to what? Be aware of the truth of thoughts, be aware of the truth of one's own mind, be aware of the truth of one's own nature, be aware of the original brightness of one's own mind. Mingmingde means enlightenment. Although the three schools of Confucianism, Buddhism and Taoism each have different conceptual expressions, the basic point and core of the three schools of practice are actually the study of things to achieve knowledge, but they use different language terms to describe them in different language systems.
In addition, regarding the study of things to achieve knowledge, there is such a teaching in Yangming's Mind Theory - there is no good or disgusting body, there are good and malicious actions, knowing good and evil is conscience, and doing good and eliminating evil is Check things. Therefore, studying thoughts not only has the meaning of observing thoughts, contemplating thoughts, distinguishing thoughts, and understanding thoughts, but it also means to transform thoughts, change thoughts, and get rid of thoughts. In a single thought, using inner strength to change it, practicing from the cultivation of "thought" and the cultivation of "intention", is the Confucian study of things.
Why can knowledge be gained by studying things? This is because when we can know that there is stillness and then concentration, concentration and then tranquility, tranquility and then tranquility, and tranquility and then thoughtfulness, this process of "contemplation" is the process of studying things to gain knowledge. With the previous steps of stillness, concentration, tranquility, and tranquility, we use "consideration" to do the work of studying things to reach knowledge. At this time, our power of "checking" - that is, the power of contemplation, observation, awareness, and awareness. With the power of illumination, understanding, understanding, and enlightenment, it can reach the critical point of qualitative change such as self-evidence and self-enlightenment. When it breaks through such a critical point, it can achieve knowledge through investigation of things. Therefore, to study things and gain knowledge is to observe the mind with the mind and understand the mind with the mind. When this skill reaches a certain depth and breaks through the obstacle of ignorance in the heart, the awareness and light of the original heart will be there. A moment of clarity and solitude! The light of this nature is nakedly revealed in that moment and displayed in the life of the practitioner. This is true knowledge, truth, true nature, and true awareness. Such a process, in Buddhism, especially in Zen practice, is called knowing one’s mind and seeing one’s nature. In universities, it is called studying things to achieve knowledge. When true knowledge arises, when true knowledge appears, it is when Ming Ming De is manifested, when the light of nature and virtue, which is inherent in life, is clearly emitted, then there is Ming Ming De, the root of the cultivation of the great university.
In Buddhist practice, understanding the mind and nature is a very critical node. Before the clear mind sees nature, the purpose of all practice is to clear the mind and see nature. After the clear mind sees nature, all practice is to rest in the original mind that is revealed by clear mind and see nature. In nature.
The same is true in the practice of the university. This true knowledge is the core of the way of the university. If there is no investigation of things to achieve knowledge, and this knowledge cannot be understood, then all subsequent practices will have no foundation and no roots. Being upright and sincere, and studying things to gain knowledge are the core of Ming Ming De, and cultivating oneself, managing one's family, and governing the country are just the application of studying things to gain knowledge, and the application of the wisdom of one's own nature.
Through the practice of studying things to gain knowledge, eventually this knowledge is generated, and the light of this nature and virtue is clearly revealed. With this intrinsically bright nature and virtue, you have seen it, and then focus on it wholeheartedly. This moral character is called sincerity. All words and deeds of body, speech and mind should be consistent with this moral character. This is called Zhengxin. In every minute and every second of our lives, in every moment, we should let our words and deeds of body, speech and mind be consistent with this self-nature. If the original heart is not separated from this nature and virtue, then this is self-cultivation. Turning the light of this original nature and the sincerity into understanding things into the wisdom for us to deal with various situations, in the wonderful use of this wisdom , still resting in the original heart of one's own nature, and then continuously expanding from a smaller range according to different scopes, is the process of cultivating one's morality, regulating one's family, governing the country, and bringing peace to the world. The process of manifesting virtue in the family, manifesting virtue in the country, and manifesting virtue in the world.